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

Tell Me A Lie And I Will Swear, I Will Swear It's True (John Barlow & Bob Weir - "Lazy Lightning")

           In a few days, it will be June 6th, D-Day. Seventy-Six years ago, English, Canadian, and American soldiers crossed the English Channel, landed on the beaches of Normandie, and saved the world from the tyranny, fascism, and the heinous authoritarianism of the Third Reich. Nearly a year before D-Day,  OSS agent (The U.S. Intelligence Agency that eventually became the CIA) Walter Langer created a   psychological profile that explained Hitler's grip on power and on public opinion as follows: “His primary rules were: never allow the public to cool off; never admit a fault or wrong; never concede that there may be some good in your enemy; never leave room for alternatives; never accept blame; concentrate on one enemy at a time and blame him for everything that goes wrong; people will believe a big lie sooner than a little one, and if you repeat it frequently enough people will sooner or later believe it.”   A “Big Lie”  justifies the corrupt megalomaniac's power and his believers’ actions. Whether it is a corrupt anti-democratic dictator from China, Russia, Belarus, or Iran or to dictators of nearly any authoritarian regime of the previous centuries, when people want to retain power or are threatened with losing power, they will resort to their own big lie.

          This Shabbat we read from Parsha Shlach Lecha. Parsha Shlach Lecha includes the troubling narrative of the 12 spies and the ensuing report of Eretz Canaan made to Moshe and B’nai Yisroel. However, following the negative report from ten of the twelve spies, God and Moshe realize that this generation is not yet ready to enter the land. This was the reason why B’nai Yisroel would now have to wait nearly 4 decades prior to entering Eretz Canaan. Yet towards the end of the Parsha, Torah makes it very clear, that despite this generation’s lack of faith, returning to the land is inevitable and a covenant that will be fulfilled. Ki Tavo’u El Eretz Moshvoteichem Asher Ani Notein Lachem –God spoke to Moshe saying: Speak to the Children of Israel and say to them: When you will come to the Land of your dwelling places that I give you…. (Num. 15:2). Meting out punishment did not remove hope, it did not remove inevitability, nor did it mitigate the covenant that God had made with Avraham, Yitzchak, Yaakov, or Moshe Rabeinu at Sinai. This punishment only delayed the inevitable until another generation was worthy enough to inherit the covenant.

Those ancient leaders of B’nai Yisroel, those ancient Princes of twelve tribes were appointed by Moshe. Ten of them were concerned about themselves, their dwindling authority. These ten had little concern for a covenant. In their report to Moshe, these ten first objectively praised the land (Num. 13:27-29). However objective reporting immediately gave way to the subjectivity of opinion (Num. 13:31). After departing from Moshe and Aaron, the spies ignore any objectivity and only offer their “expert” opinion. VaYotziu Dibat Ha’Aretz Asher Taru Otah El B’nai Yisroel Leimor -And they spread an evil report of the land which had been explored to the Children of Israel. The negative report claimed that the land at up its inhabitants, giants or Nephilim occupied the land and as the spies claim Vanhi v’Eineinu Ka’Chagavim V’Chein Hayinu B’Eineihem - and we were in our sight as grasshoppers and so we were in theirs (Numb. 13:32-33) The report played upon the fears of the people. They felt small, exposed, hopeless and they could not imagine entering the land.  Once again, national anxiety and hysteria cause B’nei Yisroel to yearn for Egypt.  Lo Matnu B’Eretz Mitzrayim - Would that we had died in the land of Egypt. (14:3) But this yearning for Egypt was different. This hysteria was not because they were experiencing hunger and thirst, it was based upon the subjective opinion of those then who seemed to have an air of authority about them. So the hysteria and desire to return to Egypt culminated in the following words. VaYomru Ish El Achiv Nitnah Rosh VNashuva Mitzraima -So they said to one another, “Let us appoint a leader and let us return to Egyp” (14:4). In the Talmudic Tractate Sanhedrin 107a, the Sages ask who would have been the leader to bring them back to Egypt? Their answer is incredibly revealing and proved prophetic, an idol. An Idol would have brought them back to Egypt. On the one hand, the sin of the spies was due to a lack of faith in God. On the other hand, the sin of the spies is a warning to all those who listen to “the evil reports” who believe the evil reports, who get swept up in the hysteria and sacrifice their Ruach HaKodesh their divine spirit in exchange for idolatry. 

          No, the idol need not be a statue. Any cult of personality is idolatrous. The sin of the spies was twofold. First were the spies. Their sin was to tell the Big Lie and let the Big Lie fester playing upon the fears of the people. The second sin of the spies was the people’s willingness to give up on Moshe, to want another leader. A leader that would tell them what they wanted to hear, a leader that would placate them, a leader that would have been idolized. In a sense, the people were not only willing to replace Moshe but they were willing to replace God. The Big Lie, the evil report offered by the ten spies, teaches us that, ultimately, the choice to listen to and accept a “big lie” is up to the listener. If the listener’s faith in social institutions, authority, society, is already diminished then that listener is vulnerable and the prime target of a big lie. For B’nai Yisroel, it will take 40 years to rid itself of the stink of the Big Lie. For the nations that have had to deal with their own “Big Lie”, years are required, before it dissipates.  For Caleb, for Joshua, and ultimately for the generation that was born in the wilderness, the Generation that didn’t know slavery, they were immune to this “Big Lie”.

 Peace,
Rav Yitz

Let's See With Our Heart These Things Our Eyes Have Seen (Robert Hunter & Jerry Garcia - "Blues For Allah")

          Our grade 12 daughter just participated in her high school graduation. Covid -19 forced her, her classmates, and the school to re-adjust what a graduation ceremony would look like. My wife and several other mothers reached out to the school and pointed out other high school graduations that would be more than picking up a diploma at the school parking lot, or sitting in front of a computer on a Zoom graduation ceremony. So we decorated our minivan, drove to a drive-in movie theatre, and along with her classmates, as well as a live stream audience of extended family members (including her oldest sister, her grandparents, aunts uncles and cousins watched, listened, cheered and honked our car horn as our daughter received her diploma as well as an award. Certainly, we are proud parents. Mostly however we recognize that she is about to embark on the next chapter of her life as she continues to develop life skills and, in a sense, leadership skills.
          This week's Parsha is Shlach Lecha. Several disparate events occur in this Parsha. First, we read the story of Moshe sending Twelve Spies (one representing each tribe) into Eretz Canaan. Their mission was to ascertain the lay of the land, the strength of the inhabitants, and the fertility of the land. Except for Joshua and Caleb, the remaining ten spies returned with a negative report. The people heard this and wanted to return to Egypt. As a result of both the report and B'nai Yisroel's response, this generation was prohibited from entering the land. Next, we read about the laws concerning the taking of Challah, a fire offering, a burnt offering, feast offering. We read about the offering required for unintentional sin. After this brief discussion about ritual, B'nai Yisroel is reminded about the ethical treatment of native members of the community or proselytes. Then we read about who desecrates Shabbat by gathering wood on Shabbat.  Like the person who acts high handedly, this man was removed from the camp and punished with death. The Parsha concludes with a familiar passage that we know as the 3rd paragraph of the Shemah. We are commanded to wear tzitzit in order to remind us of three ideas: God's commandments, not to follow our eyes and our hearts (which will lead us astray), and God brought us out of Egypt (Num. 15:37-41).
          While reading the spies report, Numbers 13:27-29, and 13:31-33., we find out that the land is flowing with milk and honey and plenty of fruit. We find out that the native tribes dwell in fortified cities. We are told the names of the indigenous tribes and their geographical location. The tone suggests that these tribes are quite strong.  In the second part of their report, we are told that these spies do not think that B’nai Israel is physically capable of conquering this land and these indigenous tribes, for they are giants “and we were like grasshoppers in our eyes and so we were in their eyes (13:33) One spy, in one verse 13:30 publicly expresses disagreement with the spies. Caleb is the voice of dissent, Caleb speaks out. Caleb is heroic and inspiring.  However the Talmudic sages in the Tosefta comment that the first part of the report: “We came to the land and it flows with milk and honey and this is its fruit” was offered by Joshua. The rest of the report, except for 13:30 was offered by the other 10 spies.  Why do the Talmudic sages bring Joshua into the narrative and by doing so diminish Caleb’s powerful and passionate heroic voice? Indeed Joshua was Moshe’s choice. We know that one of the spies received special treatment from Moshe. Joshua was one of the spices and Moshe had renamed him. Clearly Joshua was Moshe’s eyes and ears on this mission and we know that Joshua will be one to assume the mantle of leadership. Even at this time, Joshua was being groomed for leadership. However, the dissenting opinion was not offered by Joshua; it was offered by Caleb. Caleb was the spy who went off on his own and went to Hebron to the Caves of the Machpela to “visit” the ancestors: Abraham, Isaac, Jacob, Sarah, Rebecca, and Leah. Caleb the same letters that make the word K’LeiV like the heart, Caleb speaks passionately from the heart. Also the same letters KLV which means dog. A dog barks when something appears or smells wrong, or dangerous. Joshua represents leadership within the system, cool and thoughtful, and endorsed by the establishments: Moshe and the Talmudic Sages.  Caleb represents leadership outside the system, passionate, inspiring, and challenging the majority and a voice of dissent. The Talmudic Sages bring Joshua into the text because the Talmudic Sages understand that both types of leadership: Cool and Passionate, working within the system and a voice of dissent; both types of leadership are required depending upon the situation.
         For our daughter, as she graduates during a time when people have taken to the streets to express a desire for social justice while other leaders deal with the cold analysis of numbers and fighting a pandemic, we see both styles of leadership are vital. Whatever the style, both types of leadership require a desire for truth, a desire to improve make society better, and a desire to care for society’s most vulnerable. As our daughter begins the next phase of her life, we hope that she incorporates both types of leadership so that way she remains true to herself, her values and strives to make the part of the world that she touches a better place.

Peace,
Rav Yitz

No More Time To Tell How; This Is The Season Of What; Now Is The Time Of Returning (Robert Hunter & Phil Lesh - "The Eleven")

There are two refrains that I hear quite often as summer draws to an end and the school year appear imminently on the horizon. “The Holidays are early this year!” or “The Holidays are late this year!” Usually, my response is to remind the individual that Rosh Hashanah always begins on time – the first of Tishrei.  Late last week, during a phone conversation with our eldest daughter, we were discussing schedules, holidays and opportunities to see each other.  She explained to me that in a typical campaign year, her busy season begins after Labour Day. By October, she is usually in high gear up until elections, which normally occur on the first Tuesday of November. In the year before a Presidential Election, she becomes very busy as the fall progresses into winter and State Primaries and Caucuses begin in February throughout the rest of the winter and into the spring. She explained that the earlier the Jewish Holiday, meaning as close to Labour Day as possible, the more convenient. This year she complained because the Holidays occur during the first 3 weeks in October when her office working at a top speed nearly 18 hour days 7 days/week. That pace will continue until the end of November and take a few days for the U.S. Thanksgiving and then resume once again.

This week’s Parsha is the Parsha Nitzavim. According to the Aggadah, this the recounting of Moshe Rabeinu’s last day of life. Unafraid of his imminent death, he gathers his family: Rosheichem, Shivteichem, Zikneichem, v’Shotreichem, Kol Ish Yisroel, Topchem N’Sheichem V’Geircha Asher B’Kerev Machanecha Meichotev Eitzecha Ad Sho’eiv Meimecha – The heads of your tribes, your elders, and your officers, all the men of Yisroel; your children, your women, and the stranger who is in the midst of our camp, from the woodchopper to the one who draws water (Deut. 29:9-10). Moshe imparts his last vestiges of wisdom to his children, his people. Moshe wants to make sure that everything is in order when he dies and Joshua takes over. Moshe truly has been blessed. He has had the blessing of old age, and here God has granted him the gift of saying goodbye, in perhaps the most wonderful fashion. God has commanded Moshe to say his goodbyes and impart the final vestiges of wisdom.             

As the text ties up the “loose knots”, as Moshe makes the final preparations for his death; there seems to be a foreboding sense that Moshe’s final moments may not be so pleasant and peaceful and the future of the people may not be so bright after all.  Moshe says a lot of rather discouraging things on his “deathbed”.  He explains that later generations will fail to heed the Torah and they will be exiled. He explains that sad things will happen. He explains that bad things will happen.  Moshe does not offer some saccharine type of hope that suggests not worrying and everything will be OK. Rather Moshe offers a type of hope that empowers each and every individual, empowers each and every generation and, just as importantly Moshe tells them the secret to survival. HaMitzvah HaZot Asher Anochi M’Tzavcha HaYom For this commandment that I command you today Lo Nifleit Hee Mimcha It is not hidden from you V’Lo Rechoka Hee and it is not distant. Lo Bashamayim Hee It is not in the heavens… Ki Karov Eilecha HaDavar Me’od B’Ficha U’Vilvavcha La’Asoto  Rather the matter (the word) is very near to you – in your mouth and your heart – perform it (Deut. 30:11-14). Moshe secret was that Torah is not inaccessible. Anyone can do it. You just have to learn it and then do it. Moshe reminded those who were listening that his words, his teachings are not beyond anyone’s capacity.  Sforno, the great Renaissance Rabbi and Commentator, explains that Teshuva, repentance, and Torah is within the individual’s and the community’s capacity; there is no need for a prophet to bring heavenly messages if the community behaves the way it is supposed to behave. The community only needs someone to teach the community what to do and how to do it. Then the community will be informed enough as to how to behave appropriately. Moshe taught them that Torah was portable. It could go anywhere in the world as long as there was someone to learn it and teach it. 

As we spoke, she acknowledged that Jewishly speaking, she understands that the Jewish Holidays are always on time. I validated her and acknowledge the chaos that is her professional life during a presidential campaign.  I reminded her that not only are the holidays on time but they can never be too late because Torah is on time and it is never too late to “to observe and learn Torah”. Torah is always around and available. Amid this chaos, we understand the Torah is close by. Although I could hear her eyes rolling at me over the phone and she patronizingly and lovingly said, “Yes, Dad”; I gently reminded her that amid this chaos we are given the opportunity to continue learning, to spiritually prepare for holidays and participate in the Holidays. Again, I heard her say “Yes, Dad”, but this time she added that she knew of several minyanim nearby and will make plans with friends.   As chaotic as it seems, Moshe’s re-assuring words that the Torah is designed to be accessible to everyone, everywhere and all times, suggests something even more profound; that amid the chaos, God is just as accessible.

Peace,

Rav Yitz

With Its Words Of A Life That Could Almost Be True (John Barlow & Bob Weir - "Black Throated Wind")

Our nineteen-year-old daughter was confronted with a conflict while working as a camp counselor. Camp is scheduled to end two days before she needs to be at her university dormitory in New York City. She needed a week at home in Toronto before heading down to University. So she arranged with the camp to that she would leave four or five days prior to the official conclusion of camp. She and the camp agreed and signed a contract.  When I went to visit her, my wife and our two other children last week, she and I spoke about her early departure. She explained that she felt conflicted because originally she wanted to leave a week before the official conclusion of camp and the camp ‘s original position was that leaving early was unnecessary. Both sides compromised on four days.  As we spoke and she shared with me her frustration, I suggested that she speak to her boss, request an earlier departure date and simultaneously offer to forego being paid the last week. I thought my suggestion was completely reasonable. She gave me a look of shock and incredulity. Then she stated, “I have a contract, I gave my word”.

This Shabbat, we read from the final two Parshiot in Sefer Bemidbar (Book of Numbers): Matot and Masei.  This double Parsha begins with the laws of Nedarim (Vows), and then Bnai Yisroel fights against the Midianites. Moshe rebukes his officers for their collective failure to deal with the Midianite woman since they were the cause of Bnai Yisroel’s plague in the first place. Bnai Yisroel then begins the process of dividing the spoils of this battle. Two tribes, Reuben and Gad request to settle in the land east of the Jordan River and not the land promised by Hashem. Moshe expresses his anger over the request and the two tribes amend their request. Moshe adds a condition and an agreement is reached. The Torah recounts the various stops that Bnai Yisroel made on their journey to Eretz Canaan, the boundaries of Eretz Canaan are clarified, the new leadership is introduced and the cities of refuge of explained and established. Finally, Sefer Bemidbar concludes with a reminder of the laws for tribal inheritance. With all those loose ends neatly sewn up; Bnai Yisroel now sits on the eastern bank of the Jordan River waiting to enter Eretz Canaan. As we conclude the reading, we say Chazak Chazak v’ NitChazeik – From strength to strength we shall go forward in strength.

The beginning of the Parsha, with its focus upon Nedarim v’Shvuot Vows and Oaths, we are being reminded of two vital concepts. First, we are reminded of the Aseret Dibrot, of the Ten Commandments and specifically invoking God’s name in vain.  Ish Ki Yidor Neder L’adoshem When a man takes a vow to Hashem (Num. 30:3). Part of the process by which one makes a vow is to invoke God name. Therefore, a failure to keep the vow or the oath means that one has used God’s name in vain. The repercussions of which are extremely serious.  Second, we learned in Sefer Breishit (Book of Genesis) that speech is holy. Speech is part of the God’s creative process; Vayomer Elokim, Yehi Or, VaYahi Or- And God said: Let there be Light, and there was light. In a sense, speech is perhaps one of the only actions available to us that allow us to emulate God. When we make a vow or an oath, we are acting similar to God. A Neder is a pledge to prohibit oneself from something that that the Torah permits. Or a Neder can be obligating oneself to something that the Torah considers to be optional. Obligating one’s self to contribute to a specific charity would be an example of "obligating that which is optional". Refraining from apples would be an example of prohibiting something that is originally acceptable. In either case, the individual is truly acting like God. The individual is creating Halacha and making his vow and or oath becomes tantamount to Torah. Clearly, this cannot be taken lightly. After all, the severity of the language is a function of the fact that one makes this vow, pledge or oath to God and not to oneself or to another.  Fundamental to our vows with God is a trust in the relationship, trust that it exists, trust that it is desired by both and trust that is must be treated as sacred.

Indeed, my daughter made gave her word regarding her early departure from camp. Yes, she complained. Yes, she shared her anxiety as she wondered how everything would get done before her leaving for university. Yes, she was certainly shocked when I suggested that she calmly and reasonably offer to give up a week of pay in order to leave earlier than the time that had been agreed upon. All that time, as I listened to her, and made suggestions, I thought I was listening to my little girl. After she incredulously told me that she gave me her word and signed a contract’ my little girl reminded me that her mother and I spent the last nineteen years raising her to be a woman that kept her word.  I guess she is our little girl isn’t so little anymore. Indeed, she is a woman of her word.  

Peace,

Rav Yitz  

No One Knows Much More Of This Than Anyone Can See (Robert Hunter & Jerry Garcia - Days Between)

          Celebrating Israel at 70 has been marked by the annual Walk With Israel Day here in Toronto, and the annual Israel March in New York. Our children decided not to participate as they were anxiously preparing for final exams. Our seventeen year old claimed that she will be showing plenty of support for Israel as she will be spending the year studying there. As her mother began to protest, I gently reminded her that not only will have we already had one daughter spend a year in Israel studying, and now this daughter will spend the upcoming school year in Israel studying; I reminded her that God willing, our two younger children will also choose to take a gap year between high school and university studying in Israel. Before my wife could respond, I also quickly added that our each of our children’s gap year result in thousands of my dollars contributing to the Israeli economy, especially in the form of food products, and whatever else 18-year-olds spend money on while enjoying a gap year in Israel. I feel that Israel has both my emotional, spiritual and economic support. As a result, I have no problem criticizing Israel even if I don’t live there. I am American, I pay my taxes. I don’t live there, but I have every right to criticize the United States. However, in order to offer constructive and thoughtful criticism, one must be educated and informed. Yossi Klein HaLevi is a senior fellow at the Shalom Hartman Institute in Jerusalem. He wrote an incredibly insightful article in the May 30^th Jewish Week entitled: “Welcome to the Dysfunctional Relationship Between Israelis, American Jews.” Liberal Jews in America and Canada, because they live in the world’s safest diaspora environment have a very distinct perspective.  Israelis live in one of the most unsafe neighborhoods in the world, have a very distinct perspective.  

This week’s Torah portion is Parsha Shelach Lecha. The Torah portion begins with the narrative of Moshe gathering up twelve spies, one corresponding to each of the twelve tribes, and giving them the mission. The spies are told to investigate the quality of the land – fertile or barren, its inhabitants - warlike or peaceful, the nature of cities –fortified or open? The spies go and investigate and return. Ten spies offer a negative report and two, Caleb and Joshua, offer a positive report. B’nai Yisroel listens to the ten spies with the negative report and fell utterly overwhelmed at the prospect of entering into the land that Hashem promised them.  Hysterical, the people beg to return to Egypt. Hashem wants to wipe them all out immediately but Moshe defends the people just like he did after the Golden Calf. So rather than wiping out an entire people Hashem punishes B’nai Yisroel by prohibiting this generation from entering into the land. Eventually, when the slave generation has died out, the generations born in freedom will enter Eretz Canaan.  The people hear the punishment and decide they are ready to enter the land. Moshe explains that it is too late since entry into Canaan is ultimately premised upon faith.  Then Moshe begins teaching B’nai Yisroel laws specific to and premised upon settlement in the Canaan.  First Moshe teaches the Libation Offering as well as Challah. Next, Moshe teaches the laws of public atonement of unintentional idolatry, individual unintentional idolatry, intentional idolatry, a reminder about violating Shabbat and finally the laws of Tzitzit.

            The ten spies whom B’nai Yisroel chose to believe did not really bring such a negative report. They explained that the land was fruitful and fertile, there were trees and that it was really quite beautiful.  The problem with the report was that it revealed more about the spies and B’nai Yisroel than the land itself. When seeing some of the inhabitants and the physical size of some of those inhabitants.  The Ten spies said Vanhi V’Eineinu Ka’CHaGaVim V’Chain Hayinu B’Eineihem – we were like grasshoppers in our eyes and so we were in their eyes. (Num. 13:33) How do the ten spies know how the Nephilim (the Giants) perceive them? Did they ask the Nephilim? The answer to both questions is “No”. No they don’t know how the Nephilim perceive the Ten Spies and “No”, the Ten Spies did not ask the Nephilim. The spies feel small because from their own perspective and self- image, they are small. When they look in a mirror, they see slaves. They don’t see people who stood at Sinai and received the Torah. They don’t see a people who carry a Mishkan with Hashem protecting them and scattering their enemies. They don’t see a people worthy of Hashem’s daily miracles of Manna, and water.  Instead they carry with them the burden of two centuries of slavery and being slightly less than human rather than being slightly less than angels.  Rabbi Menachem Mendel of Kotzk (The Kotzker Rebbe) explained that this was the root of the spies as well as Bnai Yisroel’s sin. They had no right to consider how others viewed them, nor should they have been at all concerned. How could they consider how others viewed them? The Spies had no perspective or they had a rather limited perspective.  They should have all been spiritually strong enough to realize and accept that they were “priests to the nations” and “chosen by God”.  After a couple of centuries of slavery they lacked an accurate sense of self perspective. The fact that such spiritual awareness was still lacking even after all the miracles and promises that God made; meant that problem lay with B’nai Yisroel. These former slaves were not ready for the responsibility of land and peoplehood; they lacked a healthy sense of national self-perspective.

            Perspective affects not only how we see ourselves but how we deal with the rest of the world. Perspective affects how we deal with our own people. Perspective affects how liberal Jews deal with Right-wing Jews. Perspective affects Orthodox Jews deals with the non-Orthodox Jewish community. Perspective affects how Jews who are 1st and 2nd generation in Canada and the U.S. with their 3^rd and 4^th generation fellow Jewish Canadian or Jewish American. The Talmudic Sages taught us is that both perspectives are important in order to render a judgment because both majority and the minority perspectives were presented in the Talmud.  Klein HaLevi reminds us that throughout history, Jewish identity has managed to thrive by finding a balance between competing perspectives, realizing that the most accurate national perspective was a balanced mix, with each perspective offering a check and a balance to the other. Jewish Identity is only threatened when one perspective begins to dominate and alienate the other.

Peace,

Rav Yitz  

And At Last It's The Real Thing Or Close Enough To Pretend (John Barlow & Bob Weir - "Saint of Circumstance")

As we have watched the James Comey, the former Director of the FBI, testify before a Senate hearing, and then watched Attorney General Jeff Sessions testify before the same Senate hearing, we have been hearing more and more about Fake News. Yes, Fake News, it is just another thing to make me roll my eyes and teach my children critical reading and reasoning skills to recognize fake news, ignore fake news and prevent it from skewing attitudes. Now I have to remind my children that it’s not enough to listen, they must always be mindful of the source, who broadcast it, where did they get the information? When their friends repeat something far-fetched or ridiculous because they heard it or their parents heard it on some right wing or left wing news show; my kids have to learn to ignore their friends.  My kids will now have learn how to determine if a story true or is a very small percentage of it true and the rest merely an extrapolation based upon assumption and conjecture? Whose bias is satisfied, whose agenda is expressed by such a story? Fake news only works if people listen to it and think of as news as opposed to the trash that it really is.

This Shabbat we read from Parsha Shlach Lecha. Parsha Shlach Lecha includes the troubling narrative of the 12 spies and the ensuing report of Eretz Canaan made to Moshe and B’nai Yisroel. Until this point, the plan was that B’nai Yisroel was to head towards Eretz Canaan. Certainly, God and even Moshe had grown steadily angry at B’nai Yisroel as their complaints from the previous parsha, B’haalotcha, began to sound like a lack of faith. Despite the complaints, God had not yet prohibited this generation from entering into the Land. However following the negative report from ten of the twelve spies, the people follow the majority opinion, and God and Moshe realize that this generation is not yet ready to enter the land. This was the reason why B’nai Yisroel would now have to wait nearly 4 decades prior to entering Eretz Canaan. Yet towards the end of the Parsha, Torah makes it very clear, that despite this generation’s lack of faith, returning to the land is inevitable and a covenant that will be fulfilled. KI Tavo’u El Eretz Moshvoteichem Asher Ani Notein Lachem –God spoke to Moshe saying: Speak to the Children of Israel and say to them: When you will come to the Land of your dwelling places that I give you…. (Num. 15:2). Even at that point while punishment was meted out, the punishment did not remove hope, it did not remove inevitability, nor did it mitigate the covenant that God had made with Avraham, Yitzchak Yaakov or Moshe Rabeinu at Sinai. Rather this punishment delayed the inevitable and waited for another generation that was worthy enough to inherit the covenant.

After the ten gave their report, Caleb one of the two with a positive report (Joshua being the other) simply stated his opinion. Caleb did not disagree with the majority report that it is a land flowing with Milk and Honey, and the cities are fortified etc. Rather Caleb first silenced the other spies: VayHas Caliev et Ha’Am El Moshe Vayomer – Caleb hushed the people toward Moshe and said Aloh Na’Aleh V’Yarashnu Otah Ki Yachol Nuchal Lah – We shall surely ascend and conquer it, for we can surely do it (Num. 13:30). How did Caleb silence them? What does it mean that he silenced them towards Moshe? What possessed Caleb to be so optimistic and not the other ten spies? Beginning with Caleb’s faith in God while the others’ faith wavered; Caleb also had a deep respect for the current institutions of leadership and a profound faith in Moshe’s leadership. Rashi, the 11^th century French vintner, Rabbi, and commentator, offers his insight:  His belief in the inevitable was a result of his experience at Sinai. The spies were already biased against Moses Lishmoah Ma ShYidabeir B’Moshe Tzavach v’Amar, V’chi Zo Vilvad Asa Lanu Ben Amram –To listen to what he (Caleb) would say against Moses, and Caleb cried out and said, Is it this alone that the son of Amram has done to us. HaShomeiyah Haya Savur Sh’ba L’Sapeir Bignuto The one who heard this was under the impression that Caleb was about to speak in disparagement of Moses. For Rashi, the issue is not the ten spies’ negative report per se. Rather it is the fact that people listened to it rather than dismissed it. The people wanted to believe the spies, they were ripe for a negative report because their faith was already wavering. The report merely justified their perception and lack of faith. For Rashi, the people the people already had were predisposed to the spies’ negative report. So the spies pandered to the people.

We all struggle with our faith.  And while we intellectually understand the importance of maintaining an optimistic attitude in life, sometimes we can only see hardship difficulty and impossibility. Because of our own bias, and perhaps our desire for simplicity and simple answers, we can easily become susceptible to fake news, to misinformation, to a bad report that, on the surface is completely logical. However upon further examination, upon further thought we might learn something else. Fake news, or a negative report such as what the ten spies offered, teaches us that, ultimately, the choice to listen and accept fake news or the spies’ negative report is up to the listener. If the listener’s faith in social institutions, authority, society, is already diminished then that listener is vulnerable and the prime target of and consumer of fake news. For Caleb, for Joshua and ultimately for the generation that was born in the wilderness, the Generation that didn’t know slavery, they were immune to this fake news.

Peace,

Rav Yitz

There Were Days Between, Summer Flies And August Dies, The World Grows Dark And Mean (Robert Hunter & Jerry Garcia "Days Between")

Every morning for the past week, I have been waking up earlier than normal and, along with a few other people, attended Selichot. Selichot are penitential prayers, supplications and poetry invoking God as Judge, God as Merciful, and a God that remembers biblical ancestors. I usually sit in my spot, with a mug of coffee and follow as the Baal Tefillah begins the service. For the first five to ten minutes I am not quite awake, after all the coffee hasn’t quite kicked in. Then I am involved following along, listening to the tune, and reading the words. At some point each morning during Selichot, I have a moment, a moment where I begin asking all the existential questions. Where am I in my life? What exactly have I accomplished in my life? Am I the best possible me that I can be? The answers aren’t so positive nor uplifting and if I ended the process then, I would probably be diagnosed with Depression. But the process doesn’t end there. As I continue working my way through the Selichot liturgy, it concludes with reminders and reassurances. Maybe the existential answers to my existential questions are not particularly uplifting. However I know that I am not alone. The Selichot service concludes with a series of statements including the refrain: Hu Aneinu- He answers. That is re-assuring.  Maybe my supplications and prayers are not answered at that moment. However my moment of clarity leaves me with a stronger faith, a faith that eventually there will be an answer. I just need to stay engaged and involved and maybe the difficult question that leave me troubled will eventually be resolved and leave me comforted.

We are keenly aware that we are in a very special time of year. We are in the midst of a very spiritual time of year. We are in the midst of a ten day period from Rosh HaShanah until Yom Kippur knows as the Aseret Yamei T’shuvah – the Ten Days of Repentance. As the name suggests, this is the time of year in which we seek M’chila or forgiveness for any transgression we have committed. We seek forgiveness from God, and we seek forgiveness from family and friends. Mostly, it seems to me, that during these ten days we honestly look at ourselves and assume that we have hurt others instead of being shocked when we find out that we are capable of hurting another. The ability to engage in this process known as Shuvah, the process of returning to holiest aspect of our being, requires great clarity.   Sometimes clarity comes on a starry night. Sometimes clarity comes sipping coffee at sunrise. Sometimes clarity comes at childbirth. Sometimes clarity comes when you tuck your children into bed and wish them sweet dreams. Sometimes clarity occurs during on a beautiful autumn day. Sometimes, clarity comes amidst a hurricane as Hurricane Matthew batters the Florida Coast, and the south eastern U.S. coast. Sometimes clarity comes at the death of a loved one. Sometimes, clarity comes at one's impending death.

            In this week’s Parsha, Va’Yeileich, Moshe is now experiences for the last time a tremendous moment of clarity. However of all the moments of clarity including: the Burning Bush, the Revelation at Sinai, the Personal Revelation when he saw the back of God while defending B’nai Yisroel following the episode of the Golden Calf; it is the moment of death to which we can all relate. It is at the moment of impending death that Moshe has perfect clarity. He sees and understands the anguish that his children will experience as they drift towards and away from their Covenant with God. He sees all that his life has been and he recognizes that while his life will be no more, there will be closure. Ki Yadati Acharei Motie Ki Hashcheit Tashchitun v’Sartem Min HaDerech Asher Tziviti Etchem V’Karat Etchem Ha’Ra’Ah B’Acharit Hayamim Ki Ta’Asu et Ha’Rah B’Einei Adoshem L’Hachiso B’Ma’Asei Y’deichem – For I know that after my death you will surely act corruptly, and you will surely act corruptly, and you will stray from the path that I have commanded you, and evil will befall you at the end of days, if you do what is evil in the eyes of HaShem, to anger Him through your handiwork (Deut.31:29). We should note that closure does not necessarily mean that the content of the closure will be positive, however the process of closure is always positive. Our sages are adamant about the vital importance of closure. If a person engages in Tshuvah, a repentant return to God, and Vidui, confession even if the moment before death it is tantamount to a person who has returned to living a life of Mitzvot. In a moment of clarity, certainly such a moment exists at death, Moshe has the opportunity to make that moment holy, sanctified, an un-wasted moment.

            On this Shabbat Shuvah, this Shabbat of Return, let us be reminded and strengthened to accept moments of clarity. Let us be wise enough to deal with such moments of clarity in the most holy of endeavors. Let us be pro-active enough to take advantage of moments of clarity by moving towards our loved ones. Let us be spiritually aware enough and realize the absolute importance of moving towards God. Let us not wait until we become aware of an impending loss. Instead, during the Aseret Yamei T’shuva, we should be spiritually clear enough to see every moment as an opportunity to return to that which is holy.

Peace,

Rav Yitz