You Read About Samson, All From His Birth; He Was The Strongest Man Who Ever Lived On Earth (Traditional)

          Earlier this week, June 6th, was the 78th anniversary of the Allied invasion of Normandy, otherwise known as  D-Day. On June 6th, 1944, Canadian, American, British, Australian, and other allied forces, crossed the English Channel, established a beach head on the several beaches on the French coast around Normandie, and began a 10-month bloody arduous journey that led to the surrender of Nazi Germany and the end of WWII in Europe. In the years and decades that followed, it has often been suggested that these men saved the world from Hitler’s 1000 Year Reich. Those that died on the beaches of Normandie, those that died on the roads that ultimately led to Berlin, and those that survived those 10 months of fighting and made their way back home all engaged in something heroic. Those allied forces participated in something extraordinary, and, indeed, that makes them all heroes.  However, these heroes who saved the world were not perfect souls, without flaws,  with negative or even destructive human qualities. 

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

          Before the twelve tribes bring their respective offerings, we read about those individuals who, if they so choose, can take upon themselves vows of abstinence. They are called Nazarites, and, indeed, they “volunteer” for a type of “spiritual heroism”.  In the Haftarah for Parsha Naso, we read about the birth of the most famous Nazir, Samson. However, as “spiritual heroic” as the Nazir might be; the vow of abstinence consists of no wine, no grapes, no haircut, and no contact with the dead (including parents and siblings). The Nazir puts himself in a circumstance where he tests his “spiritual strength”.  His abstinence is a vow of purity; he shall not have any contact with death. "All the days of his abstinence he is holy to God." (Num. 6:8). Interestingly, enough, the minimum time frame of this vow is only 30 days. That is all it takes to be considered heroic within this community: thirty days, no grapes, no haircuts, and no contact with death. Ironically, when the Nazir's vow expires, sometime after thirty days, he cannot just re-enter society. Instead, he must bring two offerings to the Kohen: a burnt offering and a sin offering. A sin offering: imagine that! Here is an individual who has voluntarily taken on more restrictions. Here is an individual who has successfully achieved a higher degree of piety. Now, in order to re-enter society, that individual must bring a sin offering. Is this the price for greatness? What is the  Nazir’s sin? The Nazir, in his/her attempt to achieve a higher level of piety,  voluntarily cut him/herself off from the community. This contradicts much of what we read in the book of Leviticus and even in Numbers. One is separated from the community when deemed impure by coming into contact with death. Separation from the community is a means of maintaining the spiritual purity of the community. The object is to remain in the community and elevate the holiness and purity of the community. Nazir's actions contradict the aims of the community and only emphasized the individual. The Nazir cannot join the community in Kiddush. The Nazir cannot prepare appropriately for an upcoming holiday with the rest of the community. According to Halacha, one prepares for a holiday by cutting hair, washing clothes, and preparing festive meals. Nor can the Nazir, along with the community help those who grieve. As a result, the Nazir must atone for voluntarily separating him/herself from the community.  Torah recognizes that there are those individuals who may adopt certain fanatical love for Mitzvot and God. However, it is quite clear that the laws regarding the Nazir do not condone fanatic behavior. On the contrary, the restrictions are quite minimal, the time frame is minimal, and the message is clearly unmistakable. Fanaticism, as in the case of the Nazir or voluntarily cutting oneself off from the community in order to achieve a higher level of spirituality, is a sin. One must atone for this behavior.

         So where is the heroism? Heroism is not found in self-absorbed large actions. Heroism is not found in a one-shot deal. Heroism is not found in loud rhetoric. Heroism is found in the humility of small and usually selfless actions. Heroism is found in the constancy of appropriate behavior. Heroism is found in the quiet deeds that improve the community and the world without calling attention to oneself. Heroism occurs as part of something bigger than the individual. Heroism is the acceptance of the daily Mitzvot of Torah Study, Ethical/Menschlikite behavior, Prayer, and Gemilut Hasidim (Acts of Loving Kindness). We learn that heroism and greatness are something we can all achieve. 

Peace,
Rav Yitz

Inspiration Moved Me Brightly (Robert Hunter & Jerry Garcia - "Terrapin Station")

           During the long family day weekend in Canada and the Presidents Day weekend in the U.S, I took our son to Washington D.C. and visited his sisters. Two of his sisters live in and around DC and one lives in New York City. As we were leaving, we had to bring his New York City sister to Union Station so she could catch a train back to New York. It was very early Sunday morning and we decided to stop and look at the various monuments and memorials that are on the Mall. All week long we had been following the news of the events that continued to unfold in Ottawa and the crisis that is unfolding in Ukraine. The world seems a bit darker and more frightening. The morning was cold and clear as we looked at the various memorials and monuments, read the inscriptions, and contemplated the sacrifice of people who believe in the idea of Democracy. At the Lincoln Memorial, directly behind the statue, we read  "In this Temple as in the hearts of the people for whom he saved the union the memory of Abraham Lincoln is enshrined forever." Directly behind the Lincoln memorial, the road takes one over a bridge and into Arlington National Cemetary. Both sanctuaries reminded us of the sacrifice that is sometimes necessary to preserve an idea. As my son and I drove back across the Potomac River and onto the highway bound for Toronto, we commented on the courage of these people and we also commented on the courage of people to leave their home countries for a better future for their children, grandchildren, and their legacy. Why else would people come to North America, and settle in Canada and the U.S. if not for a chance at a better future?  

           This week’s Pasha is Vayakahel. Following the sin of the Golden Calf and Teshuvah (repentance), B’nai Yisroel begins executing God’s instructions for the Mishkan, the Ark, and the Tent of the Meeting. After the destructive behavior of worshipping the Golden Calf, B’nai Yisroel comes together and shares a common constructive experience bound by a common goal. Their goal is to complete the construction of the Mishkan.  Before they begin the actual execution of God’s command, Moshe reminds B’nai Yisroel that observing the Sabbath’s restrictions is paramount and supersede the Mishkan’s, (The Tabernacle) building schedule.

           Even though this structure was to be a place for God, the Sabbath restrictions are more important. The text then begins describing the common experience of contributing raw materials to this enormous public works project. V’Yavo’u kol Ish Asher Nasahu Libo V’chol Asher Nadvah Rucho- Every man whose heart inspired him came; and everyone whose spirit motivated him brought the portion of God for the work of the Tent of the Meeting, for all its labor and for the sacred clothing (Ex.35:21).  Ibn Ezra, a 12th Century Spanish commentator, explains that the phrase “whose heart inspired him”, is a reference to the “wise-hearted”. These were individuals who were motivated by their minds and not by emotions. After seeing the disastrous results of the Golden Calf, wisdom and not emotion was indeed a better motivator. By participating in this constructive process, everyone had an opportunity to repent for the sin of the Golden Calf and for its lack of faith. Only insight and wisdom guided B’nai Yisroel to begin on the fringes from the outside of the Mishkan and begin working towards repentance, towards holiness, and towards the Kodesh Kodeshim (the Holy of Holies). 

          Those who participated in the construction of the Mishkan had a powerful sense of responsibility. Indeed, being a member of a purpose-driven community requires individuals to be “wise-hearted”, thoughtful, and informed. As my son and I left Washington DC and began our drive back home, we understood that Judaism and liberal democracies are purpose-driven focused upon an ideal, not a person.  Both Judaism and liberal democracies required informed, wise-hearted, thoughtful community members. Both Judaism and liberal democracy is only as strong as their community and citizens are informed, wise-hearted, and inspired to create “the most perfect union”.

Peace,
Rav Yitz

Standing In The Clothes You Once Wore (Bob Dylan - "It's All Over Now Baby Blue")

 For the past couple of weeks, Canada has experienced a loud minority publicly demonstrating against vaccine mandates, mask mandates, and any other public health mandate for the sake of their “freedom”. As my son and I watched the news coverage of truckers occupying Ottawa, demonstrating in downtown Toronto, along the border in Alberta, Quebec City, and other parts of Canada; our daughters called us to tell us that this “trucker demonstration” has made the national news in the U.S. and even the local news in New York City. As the days passed and we continued to watch what was occurring in Ottawa, our son commented that these truckers were starting to look like some of the same types of people who appeared at another national capital, protesting their general unhappiness. He noted that the appearance began to change when he started to see Confederate Flags, Nazi flags, and swastikas at the trucker demonstrations. He noticed the appearance began to change when one western  Conservative leader went to speak to the truckers and commented that they were just like his neighbors. Indeed, it seems that below the surface of the “trucker protest” there is a very different type of uniform.   

This Shabbat, we read from Parshah Tetzaveh, and in it, we learn about the uniform of the Kohen Gadol, the High Priest. Just like last week’s Parshah was a series of instructions on the way in which a physical space becomes beautified and holy, Parshah Tetzaveh offers a series of instructions on the way in which a certain individual’s physical appearance is beautified, and glorious. From head to toe, we are told that each item of the Kohen Gadol’s priestly uniform is made of fine linen, valuable stones, gold, cotton silk turquoise wool to name just a few of the ingredients. 

Certainly, we could understand the Parshah from a superficial perspective but to do so would be to misunderstand a deeper and perhaps more powerful message. We live in a society where “clothes make the man”, clothes define who and what we are Clothes express our likes, our dislikes, as well as express our “brand” and even how we wish to be identified. However, what if clothing were a symbolic expression, an indicator of our intelligence, our emotional health, our sense of decency, the holiness that exists within our soul, and the degree to which that holiness is expressed?  What would such clothes look like?   Parshah Tetzaveh teaches us that clothing, our exterior can serve as an expression of spiritual holiness.  The Bigdei Kehuna -The Priestly Vestments express the degree to which the Kohen Gadol must permit God into his life in order to achieve the requisite level of Holiness to serve the people as well as establish the appropriate environment for God Shechina (the godly Aspect that dwells among the people) to dwell in the Mishkan. V’Kidashti et Ohel Mo’Ed v’Et Ha’Mizbeach V’Et Aharon v’Et Banav Akadesh L’Chahen Li – I shall sanctify the Tent of Meeting and the Altar, and Aaron and his sons shall I sanctify to minister to Me V’Shachanti B’Toch Bnai Yisroel V’Hayiti Lahem L’Elohim I shall rest My Presence among the Children of Israel, and I shall be their God (Ex. 29:44-45). God’s presence will make the Tent of the Meeting holy. In other words, God’s presence will make a particular space holy.   Rabbi Ovadiah Sforno (15/16th Century Italy) explains that God rests among us in order to accept with favor our prayers and service. However, God resting his Presence is not enough. The Kohanim and ultimately the rest of us need to recognize that this is our God and we need to act appropriately. We can never take God’s proximity for granted. Therefore Aaron and his sons, serving on behalf of the people, must achieve a higher degree of holiness compared to the rest of the people. This higher level of holiness must exist both inside and outside. Any inconsistency renders the Kohen Gadol impure. If the clothes become physically dirty, then he is momentarily impure. If his heart wanders, if his mind is elsewhere, or if he has not completely given of himself to the service to God on our behalf, then he is momentarily impure as well.

        Judaism is about creating opportunities where the physical world seamlessly connects to the spiritual world. In the realm of time; Shabbat is a designated day when the physical seamlessly knits together with the spiritual world.  However, even in the course of a regular day, we have the opportunity through prayer, Kashrut, study, and Gemilut Chasadim for our internal “clothing” to match our external clothing. Sometimes it is very easy to lose sight of what matters. No, there is nothing wrong with protesting against disagreeable policies. Such expression is one of the protected rights and one of the privileges of living in a liberal democracy. However, there is a difference between the trucker and the typical clothing a trucker wears while on the road, protesting public health policies, and the trucker who wears a cap with an emblem of the Confederate flag or has the Confederate Flag on his truck, and swastika flag next to the Canadian Maple Leaf. Suddenly, the trucker's clothing has been "accessorized with symbols of a darker and far more sinister message. Just as clothing can elevate the soul, some uniforms and symbols can diminish the soul and express a blight upon the soul.

Peace,
Rav Yitz

Look Through Time, It's For Sure, It's The Greatest Gift To Man (Willie Dixon, Bob Weir, & Rob Wasserman - "Eternity")

          I remember when I was a college student (approximately 35 years ago) the end of January and the beginning of February marked the time of year that my father made arrangements for the payment of 2nd-semester tuition. Also, this was always the time of year that I told my parents and grandparents about my 2nd-semester courses. Twenty-one years after I graduated,  our eldest daughter headed off to University. The pattern continued. Around this time of year, I made arrangements for 2nd-semester tuition to be paid. Thankfully, we set aside a portion of savings for college/university. Our eldest daughter would dutifully call me, her grandparents and great-grandfather, and tell us about her 2nd-semester courses.  Back then, when I would speak to our eldest daughter’s grandparents, and great-grandfather, they would kvell with pride, saying “it is money well spent to see our grandaughter/ great-grandaughter thrive at university.” Despite the U.S. dollar price tag, I agreed with them.  Now, thirty-five years after I graduated from college, the grandparents have grown older and the great grandfather has been deceased for nearly ten years.  Two more daughters both attend university and the family has been setting aside a portion of savings. Once again, as January concluded and February began I made arrangements for two 2nd semester tuitions to be paid.  Both daughters routinely call and speak with us (the parents) and their grandparents, telling us about their classes and college life. Whenever I speak to our kids' grandparents and we talk about how their college-age granddaughters, both grandfather, and grandmother “kvell”, beaming that “it is money well spent to see their grandaughters intellectually and emotionally thrive. Despite the steep price tag, I agree with them. 

          This Shabbat we read from Parsha Terumah. In it, Moshe has re-ascended the mountain in order to receive the laws, and the blueprint, if you will, for the construction of the Mishkan, the portable tabernacle that will eventually permit B’nai Yisroel to gather, to make offerings to God, and to provide a physical dwelling for God. If you are an architect, or if you are an interior decorator, this Parsha goes into tremendous detail about Mishkan’s construction and decoration. More than anything, this Parsha is all about fundraising, financial development, and a  community getting behind a concrete common cause as opposed to the shared experience of revelation or shared words of the law.

          Before all the detail are presented for construction and decoration, God commands Moshe to tell B’nai Yisroel that the funding for this vital public works project will come from each individual V’Yikchu Li Terumah Mei’eit Kol Ish Asher Yidvenu Libo Tikechu et Terumati – They shall take for Me a portion, from every man whose heart motivates him, you shall take my portion (Ex. 25:2). The holiest spot within the community, the most sacred area is based upon each and every individual apportioning a percentage of their assets to the construction of, decoration of, and maintenance of the Mishkan. How incredibly equitable! Everyone is involved and everyone has a stake in the outcome. All this fundraising success occurs as a result of Yidvenu Libo- literally, he will donate according to his heart. This is not a tax. These funds were to be raised by voluntary donations. The Or Hachayim (Rabbi Chaim Ibn Attar 18th century Moroccan Talmudist, Torah Commentator, and Kabbalist) explains that three phrases, three expressions correspond to three degrees of “gifts”/ “donations”.  He explains that the phrase: Mei’eit Kol Ish, from every man, appears superfluous. The verse could have easily been written without it so that the new verse would have read: They shall take for me a portion from anyone whose heart motivates (from anyone willing to donate), you shall take my portion. Why is the phrase necessary? The verse speaks of “Terumah -gift” and “Terumati – my gift.” The term “my gift” cannot be used except when the donor has done so willingly. The donor could not have been coerced. According to the Midrash, this Mishkan, this “mobile worship station” was a form of atonement for Golden Calf (Jerusalem Talmud Shekalim 1:5). This phrase “from every man” indicates that each individual person made a donation (an offering) above and beyond the designated “atonement tax”.  “From every man” also indicates that economic station and social status were irrelevant. The motivation was based upon “one’s heart” and not some external authority.

          The value of setting aside “a portion” was meant as a mechanism for B’nai Yisroel to participate in the relationship with God.  For a family, setting aside a portion as a gift towards children and grandchildren’s college education was instilled by my grandfather. He never went to college. He barely went to high school since he had to help support his family. He used to explain that the greatest gift he received was witnessing and listening to his children and grandchildren become educated adults. I think he would be proud to know that his legacy continues. Parents and grandparents continue to experience nachas, (joy and pride) in witnessing and listening to children and grandchildren become university-educated adults. Indeed, the ability to give them “their” gift has been an incredibly meaningful gift for us.  

Peace,

Rav Yitz

   

If I Had The World To Give, I'd Give It To You, Long As You Live (Robert Hunter & Jerry Garcia- "If I Had The World To Give")

           Our eldest daughter works for a Political Action Committee. One of the most important aspects of a Political Action Committee (PAC) is to raise funds in order to help finance state/federal campaigns, to help pass key pieces of legislation, or to promote a political agenda.  One can imagine that in the course of fundraising, certain moral or ethical dilemmas can arise.  Maybe the donor’s beliefs about other issues were totally at odds with the candidate’s positions. Maybe the donor expects a quid pro quo, something in return for the donation.  Maybe the donor’s money derives from ill-gotten gains. Our daughter explained that acceptance of these questionable sorts of donations could damage the integrity, the legal standing, and even the cause that the PAC supports.  She explained that she has no problem refusing donations if it means compromising the PAC’s integrity. She then explained that before she accepts a donation,  research and investigation of the donor occurs. If there is a problem, she returns the money to the donor.

          This Shabbat, we read from Parsha Terumah. In it, Moshe re-ascends the mountain in order to receive the laws, and the blueprint, if you will, for the construction of the Mishkan. The Mishkan will become the portable tabernacle that will eventually permit B’nai Yisroel to gather, to make offerings to God, and to provide a physical dwelling for God. If you are an architect, or if you are an interior decorator, this Parsha goes into tremendous detail about Mishkan’s construction and decoration. Before all the details are presented for construction and decoration, God commands Moshe to tell B’nai Yisroel that the funding for this vital public works project will come from each individual V’Yikchu Li Terumah Mei’eit Kol Ish Asher Yidvenu Libo Tikechu et Terumati – They shall take for me a portion, from every man whose heart motivates him, you shall take my portion (Ex. 25:2). The holiest spot within the community, the most sacred area is based upon each and every individual apportioning a percentage of their assets to the construction of, decoration of, and maintenance of the Mishkan. How incredibly equitable! Everyone is involved and everyone has a stake in the outcome.

          There were no “dues” per se. Rather, each individual had to look within him/herself and be brutally honest. Each individual would give as they saw fit. This was a sacred moment between the individual and God. The object was not to give due to social pressure but rather for the holiest of reasons. However, such a process requires tremendous honesty. Such a process requires us to be sure that our outside matches our inside. Such a process forces the individual to “mean what you say and say what you mean”. Such a process forces the individual to  “talk the talk” and  “walk the walk”. This message is implicit in the design of the Aron, the Ark. V’Asu Aron Atzei Shitim – they shall make an Ark of acacia wood (Ex.25:10).  V’Tzipitah Oto Zahav Tahor Mibayit U’Michutz T’Tzapenu V’Asita Alav Zeir Zahav Saviv – You shall cover it with pure gold, from within and from without shall you cover it, and you shall make on it a gold crown all around (Ex. 25:11).  It makes sense that the outside of the Ark is covered with gold since that will be viewed by the people. However, what is the reason for lining the arc with pure gold from the inside? Rabeinu Chananel, the 11th century North African Talmudist, comments that this arrangement symbolized the Talmudic dictum that a Torah scholar must be consistent; his inner character must match his public demeanor, his actions must conform to his professed beliefs. However, there is no reason to limit such sentiment to Torah scholars. Kol Ish Asher Yidvenuy Libo Tikechu et Terumati – every man whose heart motivates him you shall take my portion. Every man should be motivated to be consistent. Every person’s actions should conform to his/her professed beliefs, and his or her beliefs should be expressed by behavior.

            Every day, we face the struggle to keep the pure gold of our integrity and character the same as the pure gold in our behaviour and connections to our family, friends, and community. The object is to never tarnish that which lies within nor that which lies without. Certainly, we learn the blueprints to Mishkan. Perhaps more importantly, we learn that Shachanti B’Tocham, -a place for God to dwell among his people, depends upon each member of the community seizing upon the opportunity to express holiness, whether Mitzvot l’Ben Adam L’Chavero (Mitzvot that pertains between people) or Mitzvot L’Hashem (Mitzvot that pertain to God.  If we neglect those opportunities, we tarnish the most precious aspect: our soul’s aspiration toward purity and holiness. When I asked our daughter why she is so rigorous in checking the donors and demands that her staff must be so rigorous in checking the donors; she smiled and reminded me that her father is a Rabbi, that she grew up in an observant home and more than anything she learned that personal integrity is based upon behaviour both in the home and outside the home. She reminded me that we don’t behave in a manner or associate with those who tarnish our integrity, our code, and our “brand”. 

Peace

Rav Yitz

If You Find The Secret, Tell Me How To Build A Mold (Ron 'Pigpen' McKernan - "Chinatown Shuffle")

Despite the most recent blast of winter during this final week of February, I was reminded that that winter is nearing its cold dreary conclusion. My son and I were reminded of the inevitable conclusion of winter the other evening. With my son sitting and studying downstairs, I happened to be watching my news show. During the commercial, I did a bit of channel surfing and landed upon the Major League Baseball network.  My son looked up from his studies and we gave each other knowing smiles. There it was, a beautiful sunny day in Florida, two teams that neither of us actually care about, and yet we sat there on the sofa watching mesmerized. We were watching baseball! Yes, it is only spring training. It was meaningless. Yet we couldn’t move. The grass was green, the field was well manicured, the fans and the players were having a relaxed wonderful time. My son and I understood immediately that the baseball season was nearing its start and with it the end of winter and the eternal home of spring. We watched a few innings and listened to the announcers talk baseball. The players interacted with the “snowbird” fans. The interviews with the players were more relaxed. The fans were much closer to the field than in a typical major league baseball park. The relaxed atmosphere of the game made it more approachable, and pure. Young draft picks were trying hard to make the team, and grizzled veterans were trying hard to remain on the team. This is where the Baseball Gods dwell, in the simplicity of the spring training facility, in the spring air, and the eternal hope and optimism of a new season.

            This week’s Parshah is Terumah. Terumah means “a portion”. In the context of this week’s Parsha, the portion in question is the portion of wealth that B’nai Yisroel would dedicate to the construction of the Aron, the ark that would hold the Luchot Habrit (the stone tablets upon which the Ten Commandments were written), the lamp, the table, and the material for the Ohel Moed (the tent of the meeting). All of which comprised the Mishkan or the Tabernacle. If you are in construction, interior design, or architecture, the details in Parsha Terumah are fascinating. If you’re not in any of those occupations then all the details might seem, shall we say, a bit dry. Whether a fan or not, whether an architect or not, there are certain things that we can all appreciate, and there are certain concepts that increase our appreciation and perspective for the Mishkan as well as the ballpark. Moshe was told: V’Asu Li Mikdash v’Shachanti B’tocham- “They shall make a sanctuary for Me so that I may dwell among them” (Ex.25:8). What follows is the details and decor of a place where the people were able to approach God. If they build according to plan, then God will reside there. If they behave according to G-d’s Torah then G-d will dwell among them.

 I know what you’re thinking. “ Isn’t G-d everywhere?” “If so, how can G-d only reside in the Mishkan?” One way to understand the verse is in terms of our needs, the community’s needs. If B’nai Yisroel builds it, he will dwell among them. Certainly, G-d resides everywhere. However, the verse is incomplete. If they build it, yes, G-d will dwell among them. If G-d dwells among them, that is the entire community, then the entire community must have a central gathering place, the Ohel Moed (the tent of the meeting). The difference, of course, is that the Mishkan was built so that G-d could be among the people in the present. The spring training stadiums are frequently sold out because baseball fans yearn for a  place for people to go that reminds them of something simpler and more romantic – their childhoods.

As I have grown older and I watch my children grow, I have started to appreciate that God dwells in some fascinating places. God dwells in the imaginations of small children and the wonder with which they see the world. God dwells in the questions that our children ask, or the concern they express when they see suffering or injustice in the world. God dwells with the family that has been struck by the loss of a loved one but has rallied together to offer support and sustenance to each other. No wonder my kids think I am crazy. They want to grow up already, speed up the process. I want to return to the carefree days of my childhood, playing catch with my friends without a care in the world because God dwells in our ability to return to the more innocent and pure days of springtime.

Peace,

Rav Yitz

Honest To The Point Of Recklessness Self-Centered To The Extreme (Robert Hunter & Jerry Garcia - "Althea)

There is a concept in Judaism called Cheshbon HaNefesh, an accounting of the soul. Cheshbon HaNefesh, similar to analyzing a balance sheet, Cheshbon HaNefesh forces the individual to engage in analysis of “where they are in their lives”. How far astray have they wandered from the most sacred and holy aspects of themselves? How far astray have they wandered from the best version of themselves? It is not a process that leads to a request for forgiveness although it is a process that may lead to an apology. It is not a process that leads to a request for mercy; although it is a process that may inform and direct others to avoid the mistakes that the individual made. It is not a process that generally occurs in public; rather it is a deeply personal and spiritual endeavor.  Last week and this week; it was possible to watch and listen to Michael Cohen as a case study in Cheshbon HaNefesh – a spiritual accounting of the soul. He offered no excuses.  His character flaw made him susceptible to all kinds of temptation, he did many bad things he was going to prison. His character flaw meant that he sacrificed the values and morals that he learned from his parents, he had become untethered to the code and behavior by which he was supposed to live his life. He knew that he had disappointed his family and himself.  He had just made an accounting, and where his misdeeds affected others, he apologized.  After the two days of hearings, it is quite clear that Cohen has become unburdened, spiritually cleansed and ready to do time, without noise, drama, fanfare or a pardon.

            This week's Parsha is Pekudei. It is the last Parsha of Sefer Shmot. The Parsha, in a very matter of fact way, provides us with an accounting of all the material that was used for the Mishkan. The Parsha, in a very matter of fact way, tell us all that Betzalel and Oholiab had done while inspired by God and their art. We derive this idea of "taking stock" from the first Pasuk. Eilah F'kudei Ha'Mishkan Ha'Eidut Asher Pukad Al Pi Moshe Avodat Ha'Leviim - These are the countings of the Tabernacle, the Tabernacle of Testimony, which was reckoned at Moshe's bidding (Ex.38:21). What follows is essentially a ledger of all materials that were used in the Mishkan's construction.  What follows is essentially a ledger of the order in which Betzalel, Oholiab, and B'nai Yisroel used these materials and actually constructed the Mishkan. Why do we need this accounting? We have been reading about the Mishkan for the last four Parshiot. However, it was not until now, when Moshe and B'nai Yisroel were able to look back at the process and see exactly how far along they have come. Think about it. For a lengthy period of time, B'nai Yisroel, as told to us in the Torah, had experienced an individual, communal and spiritual revolution. They watched Ten Plagues destroy Egypt, fled Egypt, and experienced the miracle of the Crossing of the Yam Suf. They witnessed the revelation at Sinai, received the Ten Commandments, panicked and built the Golden Calf. They began the Teshuvah process by bringing a half Shekel as a means of expressing atonement. They willingly brought their precious jewels and raw materials for the construction of the Mishkan. They came together as a community and they successfully constructed "God's dwelling place."

Certainly, there were specific events that we would deem as vitally important, including the actual exodus from Egypt, the Crossing of the Reed Sea, and the Revelation at Sinai. However, in each of these three pivotal moments, B'nai Yisroel behaved as individuals. During each of these three pivotal moments, one could argue that B'nai Yisroel was more reactive than proactive. After the Tenth Plague, following God's direct command, B'nai Yisroel left Egypt. After God opened the Reed Sea, B'nai Yisroel began to cross it. It is the Midrash that explains that B'nai Yisroel took the first steps into the water prior to God's miracle.  The Revelation at Sinai was a more reactive experience than a pro-active one. Even the Golden Calf fiasco could be argued as B'nai Yisroel's response to the fact that Moshe delayed his descent from the mountain. B'nai Yisroel only acts pro-actively when they willingly bring their donations in order to build the Mishkan. Those donations were a proactive expression of their engaging in Teshuva, Repentance.  For this generation, constructing and completing the Mishkan, was perhaps its greatest achievement.  For the time being, they were finally pure of soul and pure of heart. They understood what it meant to be a community, a holy community, and the Mishkan was an expression of that. Therefore when B'nai Yisroel completed this transition to “peoplehood” culminating in the completion of the Mishkan; it makes sense that an accounting of the Mishkan's construction would occur.

  From Moshe's "accounting", we learn something very important about human nature. As individuals, as part of a team and as part of a community; we need to do Cheshbon HaNefesh, an accounting of our souls. While it is certainly important to do Cheshbon HaNefesh at prescribed times with the community (Yom Kippur for example); it is also vital that we engage in this process when we have survived and successfully or unsuccessfully navigated through a transition.  These transitions and changes are not necessarily confined to lifecycle events or the calendar but as a part of life in general; and certainly when about to begin a new and difficult phase of life. Parsha Pekudei reminds us that we must possess the self-awareness to step back and look back at the process and own it, and if it is appropriate, mourn it, celebrate it, or learn from it. The result is that when the time comes for the next project, (The Holy Temple), the next national endeavor (Bnai Yisroel’s entry in to the land of Israel), the next hardship to be faced or the next joyous occasion to celebrate; Cheshbon HaNefesh will lead to thoughtful and correct decisions that are to the benefit of the person and the community.

Peace,

Rav Yitz

They're A Band Beyond Description Like Jehovah's Favourite Choir (John Barlow & Bob Weir - "Playing In The Band")

Our 11th-grade daughter plays on her high school’s volleyball team. This week,   her volleyball postseason tournament which culminated in the championship game took place this week. Forgetting the outcome of the team’s tournament performance; our daughter has grown and matured in a manner that can only occur as a result of participating in a team sport or group activity. I played basketball for my High School and I played two years of college basketball. That experience continues to be an importance influence in how I view my family, my friends, my job, my community and functioning as an observant Jew. We noticed similar changes in each of our children as they participated in a team or in a long term group project. Our volleyball playing daughter has taken greater initiative at home, and at school. Playing volleyball has taught her the importance of teamwork, doing one’s job, putting aside individual accolades for the good of the team, and working hard towards a common goal. I was particularly fascinated when she expressed frustration when a teammate seemed to be a bit lax in their effort in practice, and I was just as fascinated as she expressed frustration when she sensed that some of her teammates didn’t appear to understand that the team was more important than the individual.                

This week’s Parsha is Vayakahel. Following the sin of the Golden Calf and Teshuvah (repentance), B’nai Yisroel begins executing God’s instructions for the Mishkan, the Ark, and the Tent of the Meeting. We recall that when God gave these instructions to Moshe, God started from the middle of the structure (the holiest point of the structure) and worked out towards the outer walls of the structure. God gave instructions beginning with the building of the Aron (the Ark), and concluding with the walls of the Tent of the Meeting. When B’nai Yisroel begins the building process, they begin with walls of the Tent, and then conclude with the altar and finally the Ark. 

After the destructive behavior of worshipping the Golden Calf, B’nai Yisroel comes together and shares a common constructive experience bound by a common goal. Their goal is to complete the construction of the Mishkan. The common experience is their contributions of raw materials. V’Yavo’u  Kol Ish Asher Nasahu Libo V’chol Asher Nadvah Rucho- Every man whose heart inspired him came; and everyone whose spirit motivated him brought the portion of God for the work of the Tent of the Meeting, for all its labor and for the sacred clothing (Ex.35:21). By participating in this constructive process, everyone had an opportunity to repent for the sin of the Golden Calf and for its lack of faith. If viewed as a process, B’nai Yisroel began on the fringes, idolatry, and after repentance, began moving towards the Holy of Holies. First, they built the walls of the Tent of the Meeting, the altar, then the Holy of Holies. For the vast majority, we approach God in a similar way. As we become inspired, we are drawn towards Judaism. As we become motivated, we dedicate a greater portion to God, both in terms of Tzedakah and time. It is very rare when our motivation or dedication comes as a result of a “bolt of lightning” or some existential metaphysical sign or wonder. No, our motivation and dedication is a result of our recognition that there is something missing in our lives. We miss meaning in our lives. We miss contentment in our lives. We miss peace in our lives. Certainly, we can be happy without meaning. Certainly, we can be happy without contentment. Certainly, we can be happy without peace. Why? Happiness is rather fleeting and quite often it is the result of some external factor. Meaning, contentment, and peace are ultimately internally influenced and far less fleeting.  Our movement towards God, our movement towards greater observance, is a series of steps. We don’t begin as a Tzaddik observing all mitzvoth.  Rather, one mitzvah leads to another, learning leads to more learning which eventually leads to doing.

We learn several vital lessons from this Parsha. First, we learn that Judaism requires two parties, God and B’nai Yisroel. Both must exist together in a balanced relationship. When God and Torah become so far out of reach, B’nai Yisroel will become alienated and turn to idolatry, such as the Golden Calf, crass materialism, money or some other type of “God”. When B’nai Yisroel fails to elevate itself in Kedusha, in holiness, then we fail in our dual mission: make our lives more meaningful and spiritual; “be a light among the nations”. However, when we enter into a highly participatory and shared communal experience, such as building the Mishkan, or any project or program that we build, we must sacrifice some of our personal needs for the well-being of the community. Second, we learn that when the community shares a commons sense of purpose, something wonderful happens. We achieve that balance between God and ourselves. The result, of course, is that God will dwell among us. God’s dwelling among us makes our community a little warmer, a little kinder, and more significant. Third, we also learn that the actual construction process requires hard work. B’nai Yisroel, like any team, shared in the task’s difficulty. Greater participation made the experience that much more meaningful. When the experience is more meaningful, then the reward will be greater. What is the reward? The reward is a community that shares simchas (joyous occasions) and tsuris (sad occasions), victories as well as defeats. The reward is that no individual member of the community should ever feel alienated and alone. The reward is a community that strives for growth and improvement. This brings more meaning to the life of the individual, the family, and the community.

Peace,

Rav Yitz

Light The Song With Sense And Color, Hold Away Despair (Robert Hunter & Jerry Garcia - "Terrapin Station")

Recently, our son shared a news report regarding the allied effort in Afghanistan, peace talks with the Taliban, and an eventual withdrawal from Afghanistan.  While no one in our family is an Afghan, fought in Afghanistan or has any remote connection to Afghanistan, our son followed the story very closely. Why was he so concerned with the news in Afghanistan? Our grade nine son participates in Model U.N. He is on the delegation representing, of all places, Afghanistan. In the course of his preparation, he has become the family expert on Afghanistan.  Trust me when I say that while I could find Afghanistan on a map, I never cared one wit for Afghanistan, nor did I ever give much thought to the human cost except in terms of soldiers who tried to offer safety and stability amid such turmoil and chaos.  My jaw dropped as I sat and listened to our son offer this assessment. He was not only speaking about Afghanistan, but he advocated for the innocent and was visibly concerned for those whose lives were at risk living under the Taliban, and the innocent lives at risk if allied forces leave. He spoke thoughtfully, passionately and logically. He was upset as he made his assessment and incredibly empathetic as he advocated for the people of Afghanistan.  Needless to say, I have no authority with the Model U.N. for the real U.N.  However, I saw our son in a whole new light, and I wasn’t sure how to respond.

This week’s Parshah is Terumah. Terumah means “a portion”. In the context of this week’s Parsha, the portion in question is the portion of wealth that B’nai Yisroel would dedicate to the construction of the Aron, the ark that would hold the Luchot Habrit (the stone tablets upon which the Ten Commandments were written), the lamp, the table, and the material for the Ohel Moed (the tent of the meeting). All of which comprised the Mishkan or the Tabernacle. If you are in construction, interior design, or architecture, the details in Parsha Terumah are fascinating; and if you’re not then all those details might seem a bit dry. Whether a fan or not, whether an architect or not, there are certain objects, the construction of which is nothing less than miraculous and perhaps more allegorical than literal in meaning. However what is not allegorical but rather spiritually re-assuring given the myriad of laws that we have read from Yitro and Mishpatim is the goodness and kindness in the human soul.

There are two moments in the Parsha that stand in stark contrast to assumptions about human nature from Parsha Mishpatim. In the previous Parsha, when we read about the prohibition of accepting bribes, perverting justice, selling servants to third parties rather than returning to them to their original owner;  we understand that there is an assumption that human nature is not so wonderful. In fact, one could argue that we are supposed to rise above human nature, rise above our animal-like inclination, Yetzer HaRah (the evil inclination), and be better. So when we read that God wants to live among Bnai Yisroel: V’Asu Li Mikdash  V’Shachanti B’Tocham; a Godly aspect would only do so if the dwelling, if the people’s behavior merited God’s presence.  Certainly, the physical qualities of the structure would be impressive but more important is the fact that Shechinah would dwell among Bnai Yisroel as long as they did not succumb to human nature. Not succumbing to human nature became evident immediately. Before the construction, before the blueprints, Bnai Yisroel already operated above human nature. They contributed materials Kol Ish Asher Yidvenu Libo – ‘every man whose heart motivates him’ (Ex.25:1). Contributions were based upon the most divine aspect of their souls. Every aspect of the process focused upon that part of the human soul that was beyond human nature. That divine aspect merited God’s presence in the camp. That divine aspect galvanized a community and figured out how to serve God in a way that appealed to the best of humanity.

I finally figured out the words that might bring comfort to our son as he could only see darkness, evil, and awful way in which people in that part of the world have been treating each other for decades if not centuries. I tried to remind him that although that part of the world is pretty dim and risks becoming quite dark if allied forces leave; there is some light in the world. Just like the Aron is encased in gold both on the inside and outside and just like people contributed selflessly rather than selfishly; I was reminded that the world has a lot of beauty. I told our son that despite what he heard on the news and despite my agreeing with his thoughtful assessment as an Afghan U.N. delegate; he needed to be able to accomplish one very important task. He needs to be able to communicate some of the beauty of the country and/or the people he represents. Maybe he needs to look a bit closer in order to find the beauty rather than ugliness, but it is there. If he is able to communicate that; the other delegates in the Model U.N. will surely be supportive of anything he requests.  I reminded him that he should always work hard and search for the beauty in spite of the all the ugly he will encounter. Sharing that process can be incredibly inspiring and ultimately quite empowering.

Peace,

Rav Yitz

Put Your Gold Money Where Your Love Is Baby; Before You Let My Deal Go Down (Robert Hunter & Jerry Garcia - "Loser")

            Earlier this week, my wife and I brought our fifteen-year-old daughter to the airport bound for Israel. She joined approximately sixty-five classmates to form “Team Shalva” a participating non- profit sponsor organization for the Jerusalem Marathon. In order to be on the “team” and run in the Jerusalem Marathon, each “team member” committed to raising more than $3000 USD for Shalva, an Israeli non-profit that provides support, education, and training for special needs children and their families.  For the past several months, our daughter asked our family and friends for donations, she babysat, and she ran a winter break camp for little children. She also put in her own birthday gift money that she received from family and friends over the course of the year.  I was curious what her rationale was for contributing her own money. She explained that she did not feel comfortable raising money for a cause if she wasn’t willing to contribute more than just her time. Smiling, she reminded me that I am always telling our children about authenticity and integrity “putting your money where your mouth is” and “being able to walk the walk if you are going to talk the talk”.        

This week we combine the final two Parshiot, Vayakahel-Pekudie, and complete the Book of Exodus. Following the sin of the Golden Calf and Teshuvah (repentance), B’nai Yisroel begins executing God’s instructions for the Mishkan, the Ark, and the Tent of the Meeting. You will recall that when God gave these instructions to Moshe, God started from the middle of the Mishkan – the Aron and worked out to the walls of the Tent of the Meeting.  When B’nai Yisroel begins the building process, it begins with walls of the Tent, and then concludes with the altar and finally the Ark. After the destructive behavior of worshipping the Golden Calf, B’nai Yisroel comes together and shares a common constructive experience bound by a common goal.

 Their goal is to complete the construction of the Mishkan. The common experience is their contributions of raw materials. V’Yavo’u  Kol Ish Asher Nasahu Libo V’chol Asher Nadvah Rucho- Every man whose heart inspired him came; and everyone whose spirit motivated him brought the portion of God for the work of the Tent of the Meeting, for all its labor and for the sacred clothing (Ex.35:21). The Or HaChaim explains that there were types of givers: those whose “spirit motivated them” to give what they could afford, voluntarily and wholeheartedly. However, there was a second category and perhaps an even nobler category of people whose “heart inspired” them to do more than they could afford since their desire to share in the building of the Mishkan was so incredibly powerful. Their desire to undo the damage of the Golden Calf was so strong they were inspired to an even greater degree. Whether part of the first or second category of donors, everyone who gave was considered to have participated in this constructive process. Everyone had an opportunity to repent for the sin of the Golden Calf and for their lack of faith. If viewed as a process, B’nai Yisroel began on the outside of its relationship with God, struggling to connect to God by means of idolatrous behavior.  After its repentance and with the completion of each aspect of the Mishkan and the Ohel Moed; Bnai Yisroel began moving towards the Holy of Holies. They started with the walls of the Tent of the Meeting and finished with the ark. They started where they were capable of starting. However their goal was to be spiritually worthy enough to approach the Aron, and the Ark of the Covenant.

 When a group, a team, a community bound by a common goal, a common purpose or a common desire to experience that which is authentic; then something very special happens. Our people build a Mishkan. They experience a closeness to God that they were unable to experience either as individuals or at a lower level of spiritual development. Our children raise money for a worthwhile cause, participate in a spiritual and physical deed that tests them. They share the experience together and something special happens. They learn not only something about themselves but what it means to be part of something more than just themselves. They understand the importance of not only their personal relationship to God but the community’s relationship to God. The result, of course, is that God will dwell among the community that built the Mishkan and God will dwell among those teenagers who raise the money and run in a marathon for the sake and welfare of others.

Peace,

Rav Yitz

But You'll Never Find Another Honest Man (robert Hunter & Jerry Garcia - "Loser")

We went and visited our eldest daughter. Thankfully she lives in Florida, so our visit coincided with our desire to be somewhere warm and sunny for a few days. During our visit, I received a special treat. I had a chance to watch our daughter at work. She is the Campaign Manager for a women running for the U.S. House of Representatives in a congressional district in Palm Beach Florida. We went to her office and because her brother and sisters needed community service time for school, they spent a few mornings doing volunteer work for their big sister and the campaign. One of the largest components of a campaign is fundraising. I spoke to our daughter and the candidate and asked if there was ever a time when they felt that the campaign could not accept a “campaign donation” from individuals or a Political Action Committee (PAC). Maybe the donor’s beliefs about other issues were totally at odds with the candidate’s positions. Acceptance of the donation would cost the candidate moral integrity and render the candidate as “a flip-flopper” or “pandering”, or without a discernable moral code.  Both our daughter and her candidate explicitly said that they have refused donations when the cost is a sacrifice of personal integrity and moral code. I gave my daughter a look that she has received from me since she was a little girl. She then explained to me that they before they accept a donation, they research the donor in order to make sure that acceptance of the donation doesn’t necessitate a diminishment of or a compromise of integrity. If the research makes a mistake and they find out, our daughter makes sure that the donation is returned right away.

This Shabbat, we read from Parsha Terumah. In it, Moshe has re-ascended the mountain in order to receive the laws, and the blueprint, if you will, for the construction of the Mishkan, the portable tabernacle that will eventually permit B’nai Yisroel to gather, to make offerings to God and to provide a physical dwelling for God. If you are an architect, or if you are an interior decorator, this Parsha goes into tremendous detail about Mishkan’s construction and decoration. Before all the detail are presented for construction and decoration, God commands Moshe to tell B’nai Yisroel that the funding for this vital public works project will come from each individual V’Yikchu Li Terumah Mei’eit Kol Ish Asher Yidvenu Libo Tikechu et Terumati – They shall take for me a portion, from every man whose heart motivates him, you shall take my portion (Ex. 25:2). The holiest spot within the community, the most sacred area is based upon each and every individual apportioning a percentage of their assets to the construction of, decoration of, and maintenance of the Mishkan. How incredibly equitable! Everyone is involved and everyone has a stake in the outcome. There were no “dues” per se. Rather, each individual had to look within him/herself and be brutally honest. Each individual would give as they saw fit. 

          This was a sacred moment between the individual and God. The object was not to give due to social pressure but rather for the holiest of reasons. However, such a process requires tremendous honesty. Such a process requires us to be sure that our outside matches our inside. Such a process forces the individual to “mean what you say and say what you mean”. Such a process forces the individual to not only “talk the talk” but walk the walk”. This message is subliminally hinted at when we read about the design of the Aron, the Ark that is to hold the Shnei Luchot Ha’Brit – the Two Stone Tablets upon which are written the Ten Commandments. V’Asu Aron Atzei Shitim – they shall make an Ark of acacia wood (Ex.25:10).  V’Tzipitah Oto Zahav Tahor Mibayit U’Michutz T’Tzapenu V’Asita Alav Zeir Zahav Saviv – You shall cover it with pure gold, from within and from without shall you cover it, and you shall make on it a gold crown all around (Ex. 25:11).  It makes sense that the outside of the Ark is covered with gold since that will be viewed by the people. However, what is the reason for lining the arc with pure gold from the inside? Rabeinu Chananel, the 11^th century North African Talmudist, comments that this arrangement symbolized the Talmudic dictum that a Torah scholar must be consistent; his inner character must match his public demeanor, his actions must conform to his professed beliefs. However, there is no reason to limit such sentiment to Torah scholars. Kol Ish Asher Yidvenuy Libo Tikechu et Terumati – every man whose heart motivates him you shall take my portion. Every man should be motivated to be consistent. Every person’s actions should conform to his/her professed beliefs, and his or her beliefs should be expressed by behavior.

            Every day, we face the struggle to keep the pure gold that exists within our insides the same as the pure gold that exists on the outside. The object is to never tarnish that which lies within nor that which lies without. So we should seize every opportunity to express holiness, whether Mitzvot l’Ben Adam L’Chavero (Mitzvot that pertains between people) or Mitzvot L’Hashem (Mitzvot that pertain to God.  If we neglect those opportunities, we tarnish the most precious aspect: our souls’ purity and holiness. When I asked our daughter why she is so rigorous in checking the donors and demands that her staff must be so rigorous in checking the donors; she smiled and reminded me that her father is a Rabbi, that she grew up in an observant home, and, more than anything, she understood that personal integrity is based upon behaviour both in the home and outside the home. We don’t behave in a manner or associate with those who tarnish our integrity, our code, and our “brand”. That is to say, their insides, match their outsides. She continued to explain that this rigor is one the few ways the voters can determine a candidate’s integrity and authenticity. As I listened to my daughter and watched her work, it became clear that she learned this lesson well.

Peace,

Rav Yitz