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

           Our youngest daughter will turn 19 this Shabbat. On this particular year, her secular birthday and her Hebrew birthday fall on the same day. However, this year, because she is in Israel,  we won’t be able to celebrate her birthday with her.  However, I am willing to bet that we will miss celebrating her birthday with her more than she will miss celebrating her birthday with her parents. Of our four children, she is the most blonde, the most artistic, and appreciates the creative process that art embodies. Her Jerusalem apartment is adorned with her paintings. When we packed her year in Israel, she insisted on bringing paint, brushes and small canvases. She finds the creative process of painting cathartic and soothing.  She is the daughter who could spend hours looking at fashion and home design magazines, appreciating the colors, lines, and shapes. Certainly, she has an affinity for the physical realm. Ironically, she is not at all superficial nor is she mesmerized and awed by physical beauty and “perfection”. On the contrary, her eye is drawn to that which is interesting:  the juxtaposition of color, shade, light, lines, and shapes.  When her two older sisters and younger brother comment that my white beard makes me look much older; our 19-year-old notices my white beard in the context of the wrinkles around my eyes when smiling or squinting. She is the daughter that sees the wrinkles and the “youthfulness” in my eyes and comments on that juxtaposition. Because of her artistic eye, she is able to find beauty everywhere. Interestingly enough, my grandmother for whom our daughter is named also had a similar “artistic” eye.

          This Shabbat we read from Parshat Emor. The four chapters that comprise Parsha Emor focus on the various aspects of Perfection. First, the Torah focuses upon the importance of the spiritual perfection and purity of the Kohen. He must remain in a perpetual state of purity. He is restricted in terms of whom he can marry. He is restricted for whom he can mourn. He cannot go to a cemetery. He cannot make sacrificial offerings if he has physical abnormalities. The second of the four chapters reminds B’nai Yisroel that when approaching God with an offering, the individual must be spiritually pure and perfect and so must the offering. These offerings must come directly from the individual making them and not from “the hand of a stranger” (Lev.22:25). The third chapter of the Parsha deals with the perfection and the purity of time. Time is perfect; each season follows another in order, the holidays such as Shabbat, Pesach, Shavuot, Sukkot, Rosh Hashanah, and Yom Kippur are designated to come in a particular order. That order is both pure and perfect since time and the designation of “Sacred” time comes from God. The fourth chapter speaks about maintaining purity and the perfection of physical space in this case the Mishkan, and all that is in the Mishkan. The Torah even deals with the perfection and purity of human relationships and the punishments meted out when that perfection, purity, and holiness are violated. In a sense, this last chapter reminds us of God’s charge to B’nai Yisroel.

          The Torah places an emphasis upon the physical appearance of the Kohen as it relates to his spiritual purity and eligibility of serving as the Kohen Gadol.  The last eight verses (21:16-24) explain all the physical abnormalities that exclude the Kohen from assuming the position of Kohen Gadol. Blemishes, blindness, being lame, having any broken bones, bad skin, abnormally long eyebrows, a blemish in his eyed, are but a few of the physical attributes that make a Kohen ineligible for the position of Kohen Gadol.   How can the Torah, with its primary focus upon Mitzvot (commandments) and the importance of deeds and the Kavanah, the intentionality behind those deeds, now focus upon something as superficial as appearance? Sefer HaChinuch, a 13th-century halachic texts that lists and comments on each of the 613 commandments in the order in which they appear in the Torah,  comments: “At the root of the precept lies the reason that most actions of people are acceptable, appealing to the heart of those who see them, in accordance with the eminence of those who do them. For when a man is distinguished in his appearance and good in his actions, he will find grace and good understanding (Prov. 3:4). With all that he does in the eyes of all who observe him. Should he be, however the opposite of this- inferior in his form, or peculiar in his limbs then even if he is correct in his ways, his activities will not be so attractive to the heart…” (Emor 275). As upsetting and politically incorrect as that sounds, the comment and the Torah text infer a keen understanding of human nature. While watching the physically flawed Kohen conducting the ritual slaughtering in a perfectly correct manner; our attention would be upon a perceived flaw in appearance or perceived imperfection. As a result, our Kavanah - our intention concerning our sacrificial offering would be lacking and the sacrificial process would fail.

          We are now thousands of years removed from a Beit HaMikdash (Holy Temple), the institutions of sacrificial offerings, and a Priestly class. The Beit HaMikdash has been replaced by Synagogues, shteibles, or wherever a community gathers to pray. Sacrificial offerings have been replaced by the words and music of prayer. The community no longer relies upon the Kohanim to serve as a conduit between it and God. Rather, the person leading the community in prayer and the community itself connects to God. Over thousands of years, there has been a spiritual maturing of God’s children. While the physical characteristic of a person may have once appeared like a flaw or an imperfection to spiritually immature eyes, now those perceived flaws and perceived imperfections are sources for interest and wonderment as we recognize that we are created in God’s image. As a result of mankind’s spiritual maturation, what had once been a physical “imperfection” is now viewed as part of the panoramic display of God’s presence. So as my wife and I look at pictures of our daughter on her birthday, I think about how our daughter sees the world, sees colors, light,  lines, and shapes. May she continue maturing into a confident, thoughtful, intelligent free spirit who can still see the youthfulness in my eyes despite my white beard and wrinkles around my eyes.  May she continue to find beauty in the world.

Peace,
Rav Yitz

Some Folks Trust To Reason (Robert Hunter, Bob Weir & Mickey Hart - "Playing In The Band")

           Well, we have been living with Covid for over a year now. For the second year in a row, the Passover Seder will look remarkably similar to the prior year but unlike any other year that me, my children, or even my parents can remember. However, there is something different than last year. This year we watch the news and follow the science and eagerly await the opportunity to receive our vaccine. The vaccine reminds us of the importance that society requires experts. Often, listening to the experts, the epidemiologists,  the virologists, the public health experts, has been the difference between life and death.  It seems kind of obvious, and it is the advice that we give our children. When unsure of something, get information from someone who knows. Who is someone that knows? Normally we assume that an expert knows or at least knows whatever their expertise is in. If a person has a question about personal finance or needs an accountant, one doesn’t speak to a doctor. If one has a medical question or needs a doctor, that person doesn’t see a lawyer. When a person has a halachic question or needs to speak to a Rabbi, well the person should probably not seek an answer from a lawyer, a doctor, an accountant or a businessman, or someone who happens to attend shul regularly.  We have been taught to seek out experts. 

          This week’s Parsha is Tzav. It is also Shabbat HaGadol, the Shabbat that immediately precedes Chag HaPesach, the Passover Festival. Like last week’s Parsha, Parsha Tzav focuses upon KoRBonot (offerings). While last week, we read of God’s commanding Moshe to teach the laws of KoRBonot (offerings) to B’nei Yisroel; this week we read of God commanding Moshe to teach the laws of KoRBonot (offerings) to Aaron and his sons. The Parsha concludes with instructions for Aaron and his sons to remain outside the camp for seven days. These are the seven days required for spiritual and to some degree physical preparation and process required to become an expert.  The Priests must remain outside of the camp because they are in the process of purifying themselves for this extremely sacred and vital position, Kohen Gadol.

          Besides Moshe, the Kohen Gadol was the most vital role in Israelite society. It was the Kohen Gadol that served as a vehicle for the common person to draw closer to God. When the common person or the king needed to atone, they would bring an offering to God. However, it was the Priest that had to check for blemishes, It was the priest that had to slaughter the animal in a very precise way. It was the priest that had to sprinkle the correct amount of blood in the correct manner.  Later on, it was the priest who became the “spiritual advisor” to the king. Unlike any other position, the Priesthood was based upon two requirements: genealogical lineage and training. The position was promised by God to Aaron and his descendants for eternity (or as long as there was a Temple).  The focus of the Parsha is entirely upon Aaron and his sons. Tzav et Aharon V’ Et Banav Leimor Zot Torah Ha’Olah Hee - Command Aaron and his sons saying: This is the law of the elevation offering (6:1-2); Zot Torat HaMacheneh Harkreiv Otah Bnei Aharon Lifnei Hashe el Pnei HaMizbeach - this is the law of the meal offering: the sons of Aaron shall bring it before Hashem to the front of the Altar. Lev. 6:7. Zeh Korbon Aharon U’Vanav Asher Yakrivu La’Adoshem God spoke to Moses saying: This is the offering of Aaron and his sons, which each shall offer to Hashem on the day he is inaugurated 6:12-13. Nearly every offering focuses upon the Kohen’s responsibilities: checking to make sure that the offering is blemish-free, that the slaughtering is done with one clean stroke of the knife, that it is done and that it is done at the appropriate time. The entire institution of the  Korbonot hinges upon the purity and expertise of the Kohen. 

Our sages understood the importance of experts and learning from experts. They understood the importance of not paying attention to the Am Ha’Aretz. An expert has specific knowledge and wisdom that needs to be transmitted. The Kohen’s expertise allowed B’nei Yisroel to achieve a closer relationship with God. An expert finds a vaccine, an expert knows how to distribute the vaccine quickly and efficiently. An expert knows how to make sure that a community establishes herd immunity quickly. An expert understands how to “push down the curve”. From an expert, we learn facts and truth. Yes, we watch the news and listen to the experts here in Canada and in the U.S. and appreciate their depth of truth and the clarity in which they share their expertise.

Peace,

Rav Yitz

Where Crickets And Cicadas Sing A Rare And Different Tune (Robert Hunter & Jerry Garcia - "Terrapin Station")

There are numerous potential hazards when it comes to raising teenagers. One hazard in particular tends to rear its ugly head on Saturday nights or on evenings when there is no school the next day and our teen-age daughters want to go out with their friends.  They tell us where they are going and with whom. They may or may not need some money and still the hazard has not arrived. Then I ask two simple questions. What time do you plan on coming home? How are you getting home? The answers tend to be the same as always. Each will give me a time as late as possible with no regard for the next day’s tasks or plans. A negotiation begins and a more reasonable curfew is begrudgingly agreed upon. Then they explain that they have arranged a ride home with a friend’s parent. If negotiations are about leverage, I realize that this answer is about to tip the leverage to our teenagers’ advantage. They understand that even if they wanted to come home early, they wouldn’t be able to since the friend will want to stay later and arranged to be picked up later. I am about to be held hostage by an over indulgent parent who doesn’t care if their child sleeps until noon the next day, does nothing, and only cares that their child is well liked and popular. So I tell our teenagers that I will pick them up from said social function. Later that evening when I pick up our teenage daughters from “the night out”, and they always one of the first to be picked up, one of two fascinating things happens. Rarely do I only pick up our daughter. Usually one or two of their friends have bummed a ride as well. Turns out that the other kids didn’t want to be out so late, they just thought they had to be out late.  After dropping off the friends or if our daughters were alone to begin with, they always comment that they are glad that they left when they did.

This Shabbat we return to the weekly Torah cycle and read Parshat Acharei Mot. After two Parshiot, Tazria and Metzorah, which essentially interrupted the narrative and the laws that had been focused upon the Kohanim, we now return to the Kohen as the central focus in the Parsha. Now that he has become spiritually pure, the Torah is now ready to teach the laws for the spiritual purity of the nation. We have focused upon the impurities of individuals, now we focus upon the community. The Kohen acts on behalf of the nation just like he acts on behalf of the individual. The Torah teaches us the laws for the offerings of Yom Kippur, national atonement, and Azazel otherwise known as the Scapegoat. The Scapegoat is not offered as a sacrifice to God, but rather is sent out from the camp and left to wander in the wilderness eventually succumbing to the elements. The second half of the Parsha focuses upon the holy and holy relationships within the family. However the list of inappropriate behaviors between family members is taught within the context of the other nations. What is particularly troubling is the fact that our interaction with the two nations was a direct function of God’s plan. God invokes Egypt and God invokes Canaan. We went down to Egypt and now we were being brought to Canaan.  K’Maasei Eretz Mitzrayim Asher Y’shavtem Bah Lo Ta’Asu UchMa’Asei Eretz Canaan Asher Ani Meivi Etchem Shamah Lo Ta’Asu UvChukoteihem Lo Teileichu – Do not practice of the land of Egypt in which you dwelled; and do not perform the practice of the land of Canaan to which I bring you, and do not follow their traditions. (Lev. 18:3) For the past two centuries B’nai Yisroel dwelled in Egypt, a morally decadent community. Now B’nai Yisroel is about to head into Eretz Canaan, which was also a morally decadent land inhabited by the Moabites, the Canaanites, the Hittites, the Jebusites and the Edo mites to name a few. I can justify using Egypt as the example. First our descent into slavery both physical and spiritual was hardly overnight but rather a gradual process. Second, our experience in Egypt serves as the origins of our becoming a nation. Invoking that experience is at the core of our national memory. We remind ourselves of Yetziat Mitzrayim (The Exodus from Egypt) three times a day when we say the Shma. We are reminded of Yetziat Mitzrayim when we make Kiddush on Shabbat and all festivals. We reminded ourselves of Yetziat Mitrayim for eight days last week during the Passover Festival. We remind ourselves of Yetziat Mitzrayim and pass down that collective memory to our children at the Pesach Seder. We spent a lot of time reminding ourselves that we left Egypt, but we spend very little time reminding ourselves about entering Canaan?  Why do we focus so much on leaving Egypt and very little time focusing on entering Canaan? Canaan is God’s covenant with us, originating with Avraham Avinu. So why would God promise us a land that is as morally bankrupt as Egypt? Why would God bring us to a place that is the equivalent to a place where God brought us out? One would have assumed that Canaan was already a wonderful place otherwise God wouldn’t have brought B’nai Yisroel there nor would it have been part of a covenant.

The Be’er Yitzchak, the 19^th Russian Rabbi offers a comment that is relevant to today’s Jewish experience. “The reason for mentioning Egypt and Canaan is simple: if you imitate the Egyptians – then why did I take you out of Egypt? And if you behave like the Canaanites- why should I expel them before you/ it was on condition that you will not do so that I took you out of Egypt and that I shall expel the Canaanites… do not imitate even their innocuous practises, for these lead to total assimilation.” The experience in Egypt was an incubation period to prepare for Torah at Sinai. Our experience in Egypt would constantly serve as a reminder that we ultimately rejected physical slavery and that we ultimately rejected the institutions and behaviors of that master. It is certainly easy to reject all things Egyptian while we are reminded of how damaging the experience was. It is quite another thing to reject the behavior, and culture of a society when one is free, when one is not scarred by such a damaging experience. Yet, the success of our people, the future viability of our relationship with God through Torah could only occur if we are able to reject a dominant culture’s behavior as a free nation and not as an enslaved nation. B’nai Yisroel’s survival ultimately depends upon remaining separate and apart from the cultural majority. B’nai Yisroel’s survival depends upon remaining spiritually distinct from the majority. B’nai Yisroel’s survival depends upon the spiritual strength needed to reject the behaviors of any dominant culture, to refrain from behavior because “everyone else does it”.

It is always nice to feel part of something. It is always nice to feel included. It is always nice to be culturally recognized. From an individual perspective, going along with the crowd means never feeling left out. For our children, there is always the tension of fitting in and still retaining a sense of individuality.  However, as a people, our national sin, our national mistake is our individual yearning, our desire to be like everybody else, to assimilate. So we manage to teach our teenage daughters a most valuable lesson. Just because “everyone is doing it” neither makes it right nor means that it is good for each of them as individuals. Rather our teenage daughters need to make decisions based upon what is best for themselves. For now, as long as they are teenagers living at home; they have figured out a convenient way to avoid feeling left out and simultaneously avoid staying out ridiculously late just because “all of my friends will be staying out late.” Yep, they just blame me, and tell their friends that “since my dad is picking us up, he doesn’t want to be out so late since he has to wake up early the next morning”. If my daughters need me to be their Azazel, their scapegoat, I suppose there are worse things.

Peace

Rav Yitz

And Touching Makes The Flesh To Cry Out Loud ( Bob Petersen & Phil Lesh - "New Potato Caboose)

Last week, we drove to New Jersey and attended a Bat Mitzvah. It was a bit of a re-union for me, my wife and children as the Bat Mitzvah was in a Synagogue where I served as the Rabbi seven years ago.  The Bat Mitzvah girl is a very close friend to my daughter so it was very nice watching the two of them remain inseparable over the course of last weekend. The Bat Mitzvah girl invited both boys and girls to her party. Although both boys and girls attended the party, were actually in the banquet room sharing space, and breathing the same air; I was amazed by the lack of interaction between the boys and the girls. As an overprotective father, I was also quite relieved to see that there was a lack of interaction between the boys and the girls. They girls sat with the girls; the boys sat with the boys. The girls talked with the girls; the boys talked with the boys. While there was no physical barrier separating the boys and the girls, there might as well have been because neither group went near the other. It reminded me of my childhood. We didn’t go near the girls. Maybe we were scared of them. Not for the nothing, the girls didn’t go near us either. They probably thought we were “gross” and “disgusting”.

This Shabbat we read from Parsha Tzav. While the previous Parsha, VaYikra spoke of the various rules and regulations for the number of offerings; the Parsha focused upon Bnai Yisroel, the types of animals that are brought for Korbonot (usually animal offerings) and what happens to the animal at the time of the Korbonot. In Parshat Tzav, the first two chapters, focus is upon the role of the Kohanim, the priests, their entitlements, their privileges and the responsibilities in the sacrificial process. Some offering are to be burned completely and the Kohen is not entitled to anything, and some other offerings are NOT to be burned completely and the Kohen is entitle to the food that is left over.

Two consecutive chapters remind us of the importance purity, for both the Kohen as well as Bnai Yisroel. The Torah text suggests that the transfer of purity and impurity is similar to our “little boy” perceptions of girls. All we needed to do was touch or be touched and we could be rendered as pure or impure, or have “girl germs”. Kol Asher Yigah Bivsarah Yikdash Va’Asher Yizeh Midamah Al Beged Asher  Yizeh Aleha T’Chabeis B’Makom Kadosh – Whatever touches its flesh becomes holy; and if its blood is sprinkled upon a garment, whatever it has been sprinkled upon you shall wash in a holy place (6:20).  The area of the clothing that is stained with blood needs to be washed. Physically that area is stained and needs to be cleaned. Spiritually, if the offering itself touches the Kohen, the he and his clothing retain their purity. Later on we read V’HaBasar Asher Yigah B’Chol Tamei Lo Yei’Acheil BaEish Yisareif V’Habasar Kol Tahor Yochal Basar – The flesh that touches any contaminated thing may not be eaten, it shall be burned in fire; but of the uncontaminated flesh, any uncontaminated person may eat the flesh (7:19) Both the meat that was offered, and the Kohen must be in a spiritual state of purity in order for the Kohen to partake of the meat.

Unlike the children at the Bat Mitzvah party, or the children of my childhood”, we adults have a difficult time with this notion of purity and impurity. Yet from a spiritual perspective it makes complete sense. If we touch things that are not holy, we are rendered unholy. If we touch things that are holy, we have become holier. There are certain behaviors, certain foods and certain people we avoid because it we may be harmed. The same holds true in the spiritual realm as well. It is nice to know that if we are indeed receptive to it, when sacred moments touch us: a life cycle event, a holiday, Shabbat, a beautiful sundown, an inspiring word, a moving piece of music, or the peaceful slumber of our children, we achieve a higher degree of holiness, a holiness that washes away all the mundane aspects of weekly life and allows us a taste of spiritual life.

Peace,

Rav Yitz

Fill Your Head With Easy Answers (John Barlow & Bob Weir "Heaven Help the Fool")

Our youngest daughter just celebrated her 10^th birthday. She had pestered her mother and me for an ipod nano touch. I heard of the ipod. I had even heard of an ipod touch and ipod nano. However I had never heard of an ipod nano touch.  When I asked my daughter what a ipod nano touch was my daughter gave me an answer that suggested she was interviewing for an advertising job on Madison Avenue. “Abba, and ipod nano touch is an ipod nano with all the convenience of ipod touch technology in a nano size.” Of course my sharing her response doesn’t do it justice since her tone only made my jaw drop lower as I wondered who was this person in front of me. Her tone was as condescending as a teenager daughter could towards her father. Her tone almost suggested that I had a mind the size of a peanut and that the last time I had ever interfaced with technology, Sony was making Walkmans. Wow, I actually thought that I was an utterly uniformed person. I asked her to say that again and she did.  I asked her if she had seen a commercial using a combination of those words since she said them so easily and thoughtfully. Again, she mentioned how convenient this particular ipod is because of its small size and its technology. As I looked at my soon to be ten year old and listened to her, of course I knew that technology is supposed to make our lives more convenient. However there is something very interesting about “convenient” things. Convenience doesn’t usually spawn appreciation nor does it spawn commitment.  In fact “convenience” does just the opposite. What happens when an object is replaced by something that offers greater convenience? The newly “inconvenient” object becomes irrelevant. Interestingly enough Judaism is all about our removing some “convenience” from our lives in order to increase our sense of commitment.

This Shabbat we read from Parshat Emor. In the four chapters that comprise Emor, the first deals with the Kohanim and their very different way of striving for holiness as compared to the rest of the nation. For example, because of the Kohen’s function within society, he must remain in a perpetual state of purity. He is restricted in terms of who he can marry. He is restricted in terms of for whom he mourns. He cannot go to a cemetery. He cannot make sacrificial offerings if he has physical abnormalities. The second chapter reminds B’nai Yisroel that all animal offerings must be blemish free. These offerings must come directly from the individual making them and not from “the hand of a stranger” (Lev.22:25). Both chapters deal with the holiness of certain people, the Kohen and his family, and certain animals, those designated for sacrificial offering. The third chapter of the Parsha deals with the designation of holiness in regards to seasons and the calendar.including: Shabbat, Pesach, Shavuot, Sukkot, Rosh Hashanah and Yom Kippur. The fourth chapter offers a narrative in which the son of an Israelite woman and Egyptian man, and another Israelite man get into a fight. The son pronounced the forbidden name of God and was charged with blasphemy. The Torah tells us the punishment for blasphemy is death. This is the same punishment for an individual who commits murder. 

Everything we do is designed to sanctify God’s name through deed, and convenience is not a factor. Our sole purpose as Jews is mentioned in Leviticus 22:32. V’Lo T’Chalelu et Shem Kodshi V’Nikdashti B’Toch B’nai Yisroel, Ani Adonai  M’Kadishchem –“You shall not desecrate my holy Name, rather I should be sanctified among the Children of Israel, I am the Lord who sanctifies you.” Refraining from sin or performing a mitzvah; not because of money, pressure, or honor, but simply because in doing so re-affirms the relationship with God; one has sanctified God and the relationship with God. Judaism’s orientation is based on the value that sanctifying God, which can be “inconvenient” at times, can still remain meaningful. We are all charged to uphold Torah, and live a life of Kedushah, Holiness. Ultimately we are all judged by one law (Lev. 24:22). These laws are not denomination specific, quite the opposite; these laws eliminate denomination and “convenience” from the religious lexicon.

Certainly Judaism is difficult. Climbing the ladder of holiness requires effort and desire. Climbing this ladder will affect and even change our lives. It affects what we eat, it affects how we relate to our mates, it affects our treatment of others, it affects how we look at time and space, it affects our relationship to God, and how we relate to ourselves. If Judaism, the sanctification of the self, and the sanctification of God were easy, then neither could we appreciate it, nor commit to it. Therefore we must struggle to climb the ladder of holiness every day. That means elevating ourselves when confronted with the mundane as well as with the large ethical issues. Our desire for pleasure and our desire for purity and goodness provide the impetus for us to climb the ladder. Only by climbing this ladder we begin sanctifying God as well as ourselves. In my daughter’s parlance, Judaism is convenient since it offers us a sensible and achievable means by which we are able to bring holiness into our mundane ordinary lives. It does so not by preaching extremism or fanaticism but rather moderation. By doing so, we significantly increase the meaning of our lives.

Peace,

Rav Yitz