I Go Walking In The Valley Of The Shadow Of Death (Sarah Doudney & Ira David Sankey - "And We Bid You Goodnight")

The fact that three people died this week is not such a statistical anomaly. Sadly, people die each and every week. The fact that there were three suicides this week is also not such a statistical anomaly. However, what makes these three deaths, these three suicides, so troubling are the circumstances of the three people who committed suicide. In Parkland Florida, two of the teenagers who survived last year’s Parkland High School shooting suffered from PTSD. Tragically, they couldn’t live with the guilt of having survived; and they took their own lives. Imagine being the parents, siblings, grandparents or friends of those two teenagers? The third suicide occurred in Connecticut. Jeremy Richman was 49 years old, a husband and a father of three children. One of his daughters, Avielle, was murdered in the Sandy Hook School shooting in 2012. Upon his daughter’s death, Mr. Richman, a research scientist by training, created a foundation to promote research into the brain pathologies and mental health issues that lead to violence. Tragically, families and communities that dealt with the horror of a mass shooting in Parkland Florida, or Sandyhook, Connecticut or anyplace where such a tragedy occurs,  need to grapple with the fact that there are always more victims. Not only must families and communities struggle with the immediate loss of life, we know that those who survive rarely do so unscathed. Sadly and tragically, it seems that they are vulnerable and at risk to become victims and statistics. How those families, and their respective communities dealt the initial tragedy and how they deal with these current deaths may go a long way in preventing future deaths due to suffering from survivor’s guilt and PTSD.

This Shabbat is known as Shabbat Para because of the special Maftir Aliyah. Following the weekly Torah Portion,  the Maftir Aliya discusses the offering of the Para Adumah (the Red Heifer). The weekly Parshat, is Shemini.  Parsha Shemini consists of three complete chapters, focusing upon the three parties necessary for the Brit (the covenant) of B’nai Yisroel: God, the Kohen, and B’nai Yisroel. While certainly, God is the embodiment of Purity, the second and third chapters of the Parsha explain how the Kohen and B’nai Yisroel are able to achieve a higher level of purity. All three parties: God, the Kohen and B’nai Yisroel, must remain spiritually pure otherwise the relationship cannot work. As long as any one is spiritually impure, then that impurity creates a buffer between God, the Kohen and B’nai Yisroel.

In the second chapter of the Parsha, there is a very brief narrative about Aharon’s two sons Nadav and Avihu. After Aharon completed his own purification process, thereby making him pure enough to begin making offering on the behalf of B’nai Yisroel, Nadav and Avihu brought an unsolicited offering to God. They were never commanded to bring an offering. The result of Nadav and Avihu’s inappropriate approach to G-d caused a tragedy. VaTeitzei Aish Milifnei Adoshem VaToChal Otam Va’Yamutu Lifnei HaShem – A Fire came forth from before Hashem and consumed them, and they died before Hashem (Lev. 10:2).  His two sons were tragically killed by the “strange fire” that they offered to God.  Aharon's sons, like Aharon were public figures. In a sense their deaths were public and Aharon's mourning might also have been public.  In an attempt to protect his older brother, in a desire to shield him from shame and embarrassment, Moshe tells Aharon of the sad news as follows: Bikrovai Ekadeish V’Al Pnei Chol Ha’Am  Ekaveid – Moshe said to Aharon; Of this did Hashem speak, saying: I will be sanctified through those who are nearest Me, thus I will be honored before the entire people (Lev. 10:3). Even though Aharon was clearly a public figure, he did not make their deaths any more public than they already were. We all would have forgiven Aharon if he wept, if he questioned his faith,  or if he decided to take a few days off to grieve for his sons.  Yet, Aharon remained a paragon of faith and dignity. Vayidom Aharon – And Aharon was silent (Lev 10:3). While his son’s deaths were tragic, and certainly the news became public, Aharon’s response, and his behavior reaffirmed his faith. Aharon did not question, he did not fight, he did not complain or rail at the heavens asking “why me?” Instead, in Aharon’s silence, and his own private response to his son’s death, Aharon was able to grant Nadav and Avihu dignity and grace in their deaths.

When we feel most helpless in our confrontation with death and tragedy, perhaps we can learn from Aharon. For some people touched by tragedy and death, there will be a struggle with their faith. Hopefully, those that struggle will not only maintain their faith, but their faith will actually strengthen. There is a dignity in that struggle for the survivor as well as for the memory of the deceased. We know that there will be a possibility of overwhelmingly dark thoughts seeping into our soul. But those thoughts need to be acknowledged  and dealt with. As parents, our inclination is to protect our children from death. Over the years, I have learned that the best way to protect our children from death and tragedy is to create an environment where it is safe to talk about it and safe to grieve in each person’s own way. May the souls of those three individuals finally be at peace, and may all the families that have been touched by any tragedy, be aware of these new vulnerabilities as they struggle to deal with death and tragedy.

Peace,

Rav Yitz

The Holy On Their Knees. The Reckless Are Out Wrecking. The Timid Plead Their Pleas (Robert Hunter & Jerry Garcia - "Days Between")

Of the 17 students and faculty murdered at the Parkland, Florida school shooting, 5 were Jewish. Four of the five were students and one was a teacher.  Our children noticed that two Jewish fathers, Andrew Pollack and Fred Guttenberg’s responses have been most impactful upon them. Both fathers are devastated, both fathers lost daughters.  It would have understandable had these fathers chose to mourn their devastating loss amid the privacy and the quiet of family and friends. It would have been understandable if these two fathers were too sad, too enraged, too broken, and too full of tears to speak about their daughters or to speak about the need to devise some type of meaningful gun control legislation.  Rather than being overwhelmed and perhaps understandably numbed and paralyzed by their tragic losses, both fathers stood side by side with the high school students.   Both fathers have been outspoken, not only about their grief and their anger but also about making sure that their daughters’ tragic deaths will not become another meaningless, empty hopeless statistic. Both fathers have had confrontations with Senator Marco Rubio of Florida and President Trump criticizing their lack of resolve to stand up to the National Rifle Association (NRA) and the cult of Guns.

  This week’s Torah portion is entitled Ki Tissah. Parsha Ki Tissa is divided into several parts. The first part being the commanded to take a census of the population and collect a half shekel for each person counted. The second part is the final blueprints for the Mishkan, the spices that are to be used, as well as the oil that is to be processed prior to burning. God then designates two men, Betzalel ben Uri from the tribe of Judah and Ahaliav ben Achisamach from the tribe of Dan to be the Master Builder and Designer of this national project. God reiterates the commandment of the Shabbat and reminds Moshe that anyone who violates it will be put to death and his/her soul will be cut off from the people.  The next part B’nai Yisroel commits the sin of the Eigel Zahav (Golden Calf): they built and then worshipped an idol. God wants to wipe out the people but Moshe urges God to reconsider. Moshe then descends the mountain and becomes just as upset as God, and he throws down the Shnei Luchot HaBrit – the Two Tablets of the Covenant. After a day or two when calm has been restored, Moshe re-ascends the mountain in order to pray for national forgiveness. Moshe then has an opportunity to experience another personal revelation even more powerful than the Burning Bush; Moshe has the opportunity to witness God’s passing before him. Dictated by God, Moshe chisels the Aseret Diberot into two new Tablets. He then goes back down the mountain. This time he descends with light and glory of God emanating from him.

During the moment when Moshe re-ascends the mountain seeking forgiveness for the people and Moshe experiences a personal revelation and watched God pass by; God reiterates the covenant.  VaYomer Hinei Anochi Koreit Brit Neged Kol Amcha E’eseh Niflaot Asher Lo Nivre’u V’Chol Ha’Aretz U’VeChol HaGoyim - God said, ‘Behold, I seal a covenant: Before your entire people I shall make distinctions such as have never been created in the entire world and among all the nations.; and the entire people among whom you are will see the work of Hashem – which is awesome - that I am about to do with you. HiShameir Lecha Pen Tichrot Brit L’Yosheiv Ha’Aretz Asher Atah Ba Aleha Pen Yiheyeh L’Mokeish B’Kirbecha- Be vigilant lest you seal a covenant with the inhabitant of the land to which you come, lest it be a snare among you. (Ex. 34:11-12)The lesson of the Eigel Zahav, (the Golden Calf) was that B’nai Yisroel mimicked the indigenous idolatrous people that were living in B’nai Yisroel’s covenanted land.  God reminded Moshe and by association reminded the people that they must not weaken the nature of the covenant. They must not deal with these nations for fear that B’nai Yisroel becomes ensnared (L’Mokeish), trapped, and weakened. How could these idol worshipping nations ensnare B’nai Yisroel? The fact is these nations cannot trap or ensnare B’nai Yisroel unless B’nai Yisroel ceases its vigilance, if they start dealing with these nations, or if they think that peace with these nations will lead to the perpetuation of B’nai Yisroel. From God’s perspective is to remind Moshe that the desire to make peace with those who want to destroy B’nai Yisroel, is not peace but rather will lead to B’nai Yisroel’s destruction.

It takes great courage to stand up for one’s beliefs. It takes even greater courage to confront leaders when standing up for one’s beliefs. Perhaps it takes the most courage and strength to channel that anguish, pain and suffering into the integrity required to prevent a loved one from becoming just another statistic. Each father has passionately confronted elected officials, Senators, Governor and President. Each father passionately and articulately expressed their commonly held belief that society must protect its children from the fires Molech, and the culture of death perpetrated by politicians and the NRA leadership. From these two fathers, our children understood that no matter the sacrifice, every parents’ most primitive inclination is to protect the lives of their children; and if their lives can’t be protected, the next child’s life must be protected.

Peace,

Rav Yitz 

But I'll Roll Up My Shirt-Sleeves And Make My Best Shot (Robert Hunter & Jerry Garcia - "Believe It Or Not")

About thirty miles south of where our daughter lives and works; a high school shooting in Parkland, Florida took place.  Seventeen students and faculty were murdered and over twenty were wounded. In the aftermath, numerous vigils and demonstrations took place in Florida and throughout the United States; the demonstrations, protests and vigils continue to take place.  During a local news broadcast in South Florida, a student was interviewed. She made a stunning statement. She explained  that when she goes to school, she goes to learn. She refuses to believe that she and thousands of school students need to change their “student” attire for the "war" attire.  She should not have to wear a bullet proof vest in order to feel safe at school. She shouldn’t have to “pack” her own weapon and prepare for “shootouts” in school. She concluded her statement by saying that students should be dressed to learn. This is not the Wild West,  nor are these students in the military at battle front in Afghanistan.

This particular Shabbat is also known as Shabbat Zachor, the Shabbat that immediately preceeds the Holiday of Purim. To acknowledge this, we read the last several verses of Ki Teitzeh (Deut. 25:17-19). These three verses is the commandment to remember what the tribe of Amalek did to the generation that left Egypt. As Bnai Yisroel is about to into Eretz Canaan, they must remember the evil perpetrated upon their parents and grandparents  by Amalek; they must also  blot out the memory Amalek, the embodiment of evil.  However, this week’s Parsha is entitled Tetzaveh. It  is all about dress codes, and looking appropriate. God explains to Moshe that both Aaron and his sons must go through a seven-day consecration ceremony. This ceremony consists of the priests wearing Bigdei Kahuna (Priestly clothes), and offering a sheep sacrifice every morning and afternoon. Besides this, a meal offering (grains) and a libation offering (wine) must accompany the sheep sacrifices. Keep in mind that the slaughtering of animals and then burning of these sacrifices will definitely cause a stench. Since air freshener in aerosol cans did not yet exist, God reminds Moshe that another altar must be built. This altar is for incense, which is to be burned all day and every day during this seven- day period.

            It seems kind of odd. Imagine getting all dressed up in a beautiful Chanel, or Armani suit in order to do lawn work, slaughter animals, or build a fire? The clothing doesn’t seem to be appropriate for the activity. It would appear that the Kohen Gadol might be a bit overdressed. Imagine the cleaning bills? So, why does God tell Moshe V’Asitah Vigdei Kodesh L’Aharon Achichah l’Chavod U’letifaret- and you shall make vestments of sanctity for Aaron your brother for glory and splendor. (Ex 28:2). The Parsha spends a lot of time describing gowns, turbans breastplates, forehead plates and tunics. Clearly the Torah considers these garments as sacred. Only the Priest can wear these garments, and only at the time of making sacrifices. These were very expensive glorious looking clothes to be used for sacrificing animals, sprinkling blood, and burning the sacrifice. The Kohen worked in the Mishkan, the place where God would dwell. Everything associated with the Mishkan must reflect the fact that God dwells there. Like a king’s palace reflects royalty, those who serve in the king’s court would also dress appropriately no matter the type of person. The Sefer HaChinuch explains that the magnificence and beauty also served to inspire awe in the hearts of all who came, and as a result, they were drawn closer to God. Anything that looked less than “beautiful” would be out of place. This explains why the Priest did not have a cleaning bill. Once the clothes became soiled they were replace by new garments.

            Is Parsha Tetzaveh really teaching us that clothes make the man?  We learn that all this magnificence and beauty is in the context of the Priest serving God. We learn that all this magnificence and beauty is in the context of the Priest performing sacrifices to God, on behalf of themselves and the community. A relationship with God, who dwells among us, is based upon the creation of Zman Kodesh (holy Time) and Makom Kodesh (holy space). The holy place was the Mishkan, the Tabernacle and later the Bet HaMikdash, The Holy Temple. Following the destruction of the Temple, the Bet Midrash, (House of Learning), and Shul, (Synagogue), and even our own homes have become Holy Places. The holy time is Shabbat, the three times a day when we pray,  when we study Torah, when we light candles, and when we celebrate Holidays, or even when our children go to school in a warm safe environment.  Beauty and magnificence only serve to enhance this holy time and holy space. While it may seem odd to read a commandment to remember evil and blot evil out while also reading about the Holy Vestments of the High Priest; these High School students are doing just that.  High School students are telling all those who listen, that for them, their school, the opportunity to learn, is a sacred endeavor occurring in a sacred place.  An AR15, a symbol of evil,  only violates the sanctity of the time and space designated for beauty and sanctity of learning.

Peace,

Rav Yitz