Red And White Blue Suede Shoes, I'm Uncle Sam How Do You Do?; Give Me Five Stay Alive, Ain't No Such Luck I Learned To Duck (Robert Hunter & Jerry Garcia - "U.S. Blues")

           With the beginning of the July, I cannot help but think about the importance of July 1st Canada Day and July 4 U.S Independence Day, sacred days for both my adopted country and my country of origin, These first few days of July remind me of the importance of liberal democracy, on this continent and throughout the world. As Winston Churchill said, “democracy is the worst form of government except for all the others that have been tried”.Yet despite Churchill’s insightful words, democracy and democratic institutions are under pressure, especially in two of the three democratic countries that should be beacons of democratic light throughout the world: Israel and the U.S. In Tom Friedman’s June 28th New York Times Editorial, entitled “The victory-at-any-cost mentality of the Trump far right — which was vividly described in Washington on Tuesday during Cassidy Hutchinson’s testimony to the Jan. 6 committee — is part of a broader trend of deeply anti-democratic values that are at odds with what many Americans and Israelis still aspire to. If this trend prevails, it will tear apart both societies, which is why the soul of Israeli democracy and the soul of American democracy is on the ballot in their next elections”. However, Friedman takes solace in the one-year experiment of Israel’s outgoing governing coalition comprised of center left/right wing/and Arab parties that managed to govern, pass a budget for the first time in 3 years, and essentially govern based upon democratic ideals, facts, and hope instead of fascism, alternative facts and fear. Friedman also found solace in the recent testimony before the January 6th committee of a 25-year-old white house staffer who came forward and told the committee all that she saw, all that she made notes of, and all the conversations she had. Friedman reminds us that democracy depends upon the ability to govern from the center, not the extremes, and there comes a time when individuals must always remember that the first loyalty is to country, constitution, and the rule of law and not party or individual. 

          This morning we read from Parsha Korach. Following their punishment of wandering for forty years because of their initial belief in the ten spies’ false report, Korach, a member of Moshe Rabeinu’s family stirs up trouble. Moshe’s authority is questioned, those who rebel are punished, and those who were silent bystanders were also punished. The Parsha concludes with God speaking to Moshe and enumerating Aaron’s priestly responsibilities, all of the entitlements, and all the sacrifices that come with the position

          Clearly, the most poignant moment in the narrative is the confrontation between Korach, Datan and Aviram, and all their followers with Moshe and Aaron. After witnessing Miriam becoming a leper for speaking against Moshe (Parsha B’Halotcha), after witnessing God’s anger and Moshe’s defense of the people in Parsha B’Halotcha and Shlach Lecha, the rebellion is very troubling. Moshe is shocked by it. He is hurt by it. The fact that he didn’t want the job in the first place, the fact that he went to bat for his flock time after time, leaves Moshe questioning his purpose.  Vayishmah Moshe Vayipol Al Panav – Moshe heard [the complaints] and fell on his face (Num 16:4).  Why did Moshe fall on his face? The Medieval commentators offer a variety of explanations.  Chizkuni, the 13th-century French commentator explains “Moshe fell to the ground in humiliation [at Korach accusation]. Rashi, the 11th-century French commentator explains that “Moshe fell in despair, he felt powerless to appeal to God for the fourth time. He defended the people after the Golden Calf, when they complained for no good reason, and when they heeded the spies." However, there is another and, perhaps, more modern reason why Moshe fell upon his face. Moshe was not humbling himself before Korach and the rebels. Rather he was publicly demonstrating that he was humbling himself before God, Torah, and its institutions. Moshe publicly demonstrated that his own ego and welfare were subservient to God and Torah. Korach’s rebellion and the fact that Korach did not fall upon his face indicated that Korach put himself above Torah and the community. Moshe was trying to save and preserve Torah, God, and community at his own expense.  Korach was clearly trying to promote himself.

          From the episode of Korach, we see the first example of how messy leading a community can be in which laws are discussed and interpreted as opposed to enacted based solely upon power. From the episode of Korach, we see, for the first time, a leader placing the rule of law, a document, and its institutions above himself. In doing so, Moshe preserves the community as well as retains his role as leader.  This type of leadership can neither afford to be cynical, self-centered, nor arrogant. Rather, this type of leadership must have the courage and the patience to lead people in a direction that is required as opposed to what the people may desire. Indeed, great leadership requires the courage to rule from the middle and to preserve a community’s sacred institutions and documents even at the expense of power.

Peace,
Rav Yitz

Lord There Opened Up A Hole So Big, He Thought His Time Was Up (Rodney Crowell- "California Earthquake")

           I was reading the Times of Israel and the Jerusalem Post this week. I was getting more and more aggravated. Our son asked me what I was reading that caused me to become so upset. In an attempt to cheer me up, he even joked that the last time he saw me this upset was after the U.S. elections occurred when Trump and his minions spent every day until the inauguration screaming about “a stolen election” “the deep state”, and “and one of biggest conspiracies of all time”.  Of course all his and his minions’ hate, vitriol, lying,  race-baiting and conspiring, led traitorous right-wing, fascist, white supremacist organizations to riot at the United States Capitol.   Amid all the Israel bashing, amid all the Antisemitism and all the Jewish organizations screaming “anti-semitism” at various pop cultural influencers, and various political leaders, and Palestinian leaders, I am shocked at how quiet that same Jewish world has been with the vitriolic, poisonous rhetoric of Bibi Netanyahu, his followers, certain right-wing Orthodox Rabbis. Ever since a coalition was cobbled together to form 61 seats, a coalition that includes Right Wing Nationalists, Secularist, and Islamists, Bibi and his followers have cried out that the “deep state” is the cause of this illegal coalition, the “election was stolen”,  The head of the Shin Bet has warned that such provocative language served as motivation 26 years ago when a lone, ultranationalist gunman assassinated Yitzchak Rabin. The rhetoric then and now is remarkably the same. This coalition was successfully cobbled together after Netanyu was asked and failed to form a 61 seat coalition. Why the vitriolic poisonous rhetoric that claims this coalition is doing to destroy Israel? That’s easy, the right-wing Orthodox parties and rabbis are not part of the coalition. They backed Bibi. So now, they, along with their idol, Netanyahu, have been trying to scorch the earth, creating irreparable harm to Israel’s most noble experiment, a Jewish Democracy.  

          This week we read from Parsha Korach.  Korach was a relative of Moshe's. They both came from the tribe of Levi. Korach questioned Moshe, and soon Korach was leading a rebellion against Moshe. Moshe tried to keep peace within the community but to no avail. A divine test is administered, and Korach and his supporters fail. The earth swallowed them up. However, God is angry and a plague falls upon the people. However, B'nei Yisroel doesn't speak out against Korach. They don't "call him out". They are passive and because of their passivity, they are punished.  Yet the people are still not convinced that Moshe and Aharon should remain in charge, only that Korach was unworthy. So a second divine test is administered this time with 12 rods stuck in the ground and almond branches resulting in Aaron’s staff, thus symbolizing that God has chosen Aharon to be the Kohen Gadol.  The Parsha concludes with God speaking to Aharon and re-iterating his obligations in terms of the Mishkan, the Altar, and the Tent of the Meeting.

          The Torah portion begins rather innocuously, much like many rebellions. VaYikach Korach ben Yitzhar Ben Kahat ben Levi v’ Datan V’Aviram B’nai Eliav V’On ben Pelet Bnai Reuven – Korach son of Itzhar son of Kohath son of Levi took Datan and Aviram.  Korach “took” these men? Where did he “take” them? Rashi, the 11th-century French commentator, offers an explanation based upon the Midrash Tanchuma (a fifth-century compilation of rabbinic commentary). Rashi points out that VaYiKach he took - suggests that there should be a direct object. Since there is no direct object, Lakach Et Atzmo LTzad Echod – he [Korach] took himself off to one side or separated himself from the rest of the Leviim. By definition, a rebellion is a means of separating oneself from authority or from accepted norms. No, Korach wasn’t debating policy. Korach was questioning Moshe’s legitimacy as the leader. In a sense, Korach was questioning God’s authority. Korach was challenging God by asking, “why was Moshe chosen and not me?” Perhaps even more troubling than that question raises a crisis of faith.  “Who is God, that God should appoint a leader over us? Shouldn’t the people choose their own leader?”. Korach didn’t question Moshe’s authority in a private meeting between individuals. Rather, Korach gathered 250 supporters, and then publicly challenged Moshe. The public questioning, the tone, the vitriol eventually led to a rebellion and people died. Korach's rebellion against Moshe was not an attempt to create a better, more efficient form of governance. Instead, Korach's rebellion was an attempt to elevate his own stature, authority, and power. He gathered leaders from other tribes, tribes that were geographically near him that heard his complaints. He didn’t have the support of other Leviim.  Korach was the first great “disruptor”, challenging Moshe’s authority and the institutions that he helped to establish in order to keep B’nai Yisroel safe from all those threatening societies.  

So when will I be able to read the news out of Israel without angst, concern, and muttering under my breath? On June 14th,  the Knesset is scheduled to vote to approve of this new coalition and this noble and sacred experiment in Democracy.  Until then, another outgoing leader will scream, yell and spew the same poisonous vitriol, rhetoric, and winking and nodding to right-wing extremists as a  former  U.S. President. I explained to my son that in the meantime, while Israel and the world wait for the new coalition to actually assume its rightful place as the new government, it would be nice if those same Jewish organizations that call out the Anti-Semitism and Anti Zionism  call out the poisonous rhetoric, the hateful vitriol of Netanyahu and his extreme supporters before Jews turn on Jew. The Shin Bet has warned us that the political and religious environment is growing frighteningly similar to 26 years ago. The rhetoric and the words of the extreme right-wing Rabbinic community grow increasingly intolerant, self-righteous, and demonizing of fellow Jews. My son reminded me that the irony and the tragedy of  Netanyahu and his religious supporters is that they should know better since they are all too familiar with this “scorched earth” strategy, and the deadly rebellion of Korach.

Peace,
Rav Yitz

Wherever He Goes The People All Complain (Robert Hunter, Phil Lesh & Jerry Garcia - "St. Stephen")

               One evening a week, I bring our son to his little league baseball practice.  He and three other boys played organized baseball before so they understand the fundamentals of the game. For the rest of team, this is their first foray into “America’s Pastime”.  During the practice, I noticed that very few boys knew where to throw, how to throw or even when to throw to a particular base.  Our son noticed this as well. After the first practice, our son hung his head and expressed his frustration and said “This is going to be a long season.”  I asked him if he thought if they could win a game. He didn’t think so. He couldn’t imagine that any team was as bad as his. I smiled and we talked about what he can do in order to continue having fun in an otherwise apparently difficult situation. During the course of our discussion I explained to him that he and the other boys who played last year should not try to do too much, they should not try to take over, nor express their frustration with their teammates when they make these mistakes. In his first at bat, I could see our son gripping the bat so hard, the look on his face saying that he had to hit a home run every time at bat. He grounded out. The same thing happened again at his next at bat.  Later on in the game, one of the new kids fielded the ball and then had no idea where to throw the ball, all the base runners were safe and the other team even scored a run.  Our son kicked the dirt in frustration and then he walked over to the teammate, and patted him on the back, telling him it was OK and where to throw the bowl if he fields it. When the game ended, a sloppy affair in which the team fell behind early and mounted a comeback that fell just short, our son’s attitude about the season had completely changed. Rather than feel the despair and the loneliness of having to be the “hero” or the “leader” every play and every at bat; he understood that he just needs to encourage his teammates, and do well when the opportunity presents itself. Since then, he had only cheered on his teammates and tried to help. They have lost some more games, but he no longer feels as if he has to neither do everything nor be responsible for everything on the field.

This morning we read from Parsha Korach. Following their punishment of wandering for forty years because of their initial belief in the ten spies’ false report, Korach, a member of Moshe Rabeinu’s family stirs up trouble. Moshe’s authority is questioned, those who rebel are punished, and those who were silent bystanders, those who did not speak out were also punished. The Parsha concludes with God speaking to Moshe and enumerating Aaron’s priestly responsibilities, all of the entitlements and all the sacrifices that come with the position

            Clearly the most poignant moment in the narrative is the confrontation between Korach, Datan and Aviram, and all their followers with Moshe and Aaron. After witnessing Miriam becoming a leper for speaking against Moshe (Parsha B’Halotcha), after witnessing God’s anger and Moshe’s defense of the people in Parsha B’Halotcha and Shlach Lecha, the rebellion is very troubling. Moshe is shocked by it. He is hurt by it. The fact that he didn’t want the job in the first place, the fact that he went to bat for his flock time after time, leaves Moshe questioning his purpose.  Vayishmah Moshe Vayipol Al Panav – Moshe heard [the complaints] and fell on his face (Num 16:4).  Why did Moshe fall on his face? The Medieval commentators offer a variety of explanations.  Chizkuni, the 13^th century French commentator explains “Moshe fell to the ground in humiliation [at Korach accusation]. Rashi, the 11^th century French commentator explains that “Moshe fell in despair, he felt powerless to appeal to God for a fourth time. He defended the people after the Golden Calf, when they complained for no good reason, and when they heeded the spies. There is an enormous difference between falling due to humiliation or public embarrassment and falling down upon the ground due to despair and the knowledge that one his helpless to fix a bad situation.

            Indeed, the interpretation is in the eyes of the beholder. Did Moshe fall upon the ground due to humiliation or despair? Moshe has always been described as humble. So falling to the ground probably has nothing to do with neither him nor his ego. Rather he falls to the ground because they had the meeting, they registered the complaint. He falls to the ground because he is ashamed that they still haven’t learned faith, they still don’t trust they are still so easily swayed by the minority. Moshe falls to the ground because he feels anguish for them because those who followed Korach still don’t get it, and they certainly don’t appreciate the damage they have done to Moshe’s leadership. Moshe falls down upon his face because he realizes that he cannot do this job by himself. It his tiring fending off the challenges and it is unrewarding dealing with the same complaints day in and day out. Moshe is ready to have a team around him who buy into his vision, and his role among the people.

Peace,

Rav Yitz