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

Well You Know, Hate's Just The Last Thing They're Thinking Of (John Barlow & Bob Weir - "Looks Like Rain")

Earlier this week, the Jewish People celebrated Chag HaShavuot, the Festival of Weeks, and the celebration of the Giving of the Torah. One of the rituals that occurred in many synagogues on Shavuot and occurs on the other two Jewish Festivals: Pesach and Sukkot, is the ceremony known as Duchening. The Kohanim of the congregation stand upon the bimah and with Talis covering them, the make blessing known as Birkat Kohanim. In Israel, the Duchening ceremony occurs every Shabbat. On Friday night, before sitting down to the Shabbos dinner, the father makes the Birkat Kohanim upon his children. When I have attended my first church wedding, I was surprised that the Catholic Priest made the Birkat Kohanim, in both Latin and English. When I made the Birkat Kohanim this past Friday, our dinner discussion included the recent events in Gaza and Hamas call for Gazans to march toward the security wall in the hopes of breaking it down.  There were reports of Gazans flying kites with incendiary devices to be dropped upon the other side of the fence in Israel.  Our daughter asked if there was an Islamic equivalent of Birkat Kohanim that a parent offers his/her child, or to the community for that matter.

This Shabbat we read from Parsha Naso. The Parsha’s 176 psukim make it among the longest parsha in the entire Torah.  Its length is also reflected in the wide variety of topics covered including:  the census for the tribe of Levi, the Priestly tribe, the responsibilities for the maintenance and operation of the Mishkan, the purification of the camp,  the treatment of the wayward wife (the Sotah), the vow of the Nazir ( a vow that limits the behavior of the individual as a means of elevating oneself to a higher level of holiness for only a limited time),  the identical tribal offerings made by each leader in order on twelve successive days that celebrated the fact that the Mishkan was “open for business”. Inserted in these seemingly disparate rules and narratives are the priestly benediction. A quick glance at the different components of Parsha Naso suggests that each is connected to each other because of the idea of Naso – “lift up”. Indeed each component discussed issues of how we can raise ourselves up in holiness, either through our own actions or the actions of the other.

The Priestly benediction is an example of a third party elevating us, or at least offering a supplication to God on our behalf that we indeed are worthy of blessing.  From that perspective, I can’t imagine a more powerful ritual for parents to do with their children. Yevarechecha Adoshem VaYishmarecha, May Hashem bless you and keep you. Ya' eir Adoshem Panav Eilecha VaYichuneka, May Hashem make His face shine upon you and be gracious to you Yisa Adoshem Panav Eilecha VaYaSem Lecha Shalom May Hashem lift his countenance upon you and give you peace.( Num 6:24-26). What does it mean that God should “keep" our children or “guard” our children? Naturally as parents invoking Hashem to protect our children seems like a great idea given all the tsuris in the world. Yet Rashi, the great 11th-century French commentator explains that this first blessing is not Hashem protecting our children. Rather the “blessing” should be the blessing enumerated in the Torah, that our children should be materially well off and Hashem should “protect” our children and their material blessings from those who might take such blessing. The second blessing which speaks of “shining Hashem’s face upon” our child is our desire for our children to become enlightened by Torah and a meaningful relationship with Hashem. The “gracious” is the subliminal understanding that all we can ask for is that our children have an intellectual and spiritual ability to learn Torah and connect to Hashem; we hope Hashem was gracious in giving our children plenty of ability in order to receive such “light”.  The third blessing is perhaps the most relevant for parents and children. Rashi explains that “lifting His countenance to you” means that Hashem should suppress His anger. One could also understand that that the light or the enlightenment we seek is the gift of God raising his face up towards us so that we can cast aside or let go of our anger and hatred in order that our souls shall be at peace in this world.  Both interpretations suggest that we desire for our children to at peace, to be Shaleim, to be whole and complete. Anger and hatred prevent Shleimah – wholeness, harmony, peace.

I thought about our daughter’s question, I thought about my own childhood dutifully walking towards my father and receiving this blessing. I thought about the blessing itself with its invocation of peace, of God’s shining his glory about the person receiving the blessing. I thought about God raising his face towards the person receiving the blessing.  Maybe I am ignorant, however, I remain unfamiliar with any equivalent in Islam where a priest stands before the community and issues Birkat Kohanim or an equivalent.  I even looked to see if there was an equivalent. I couldn’t imagine why parents of Gaza would listen to Hamas and place their children in harm’s way. I can’t imagine hating so much that I am willing to harm my own children in order to feed that hatred. I thought about the words that Golda Meir purportedly said: Peace will come when the Arabs will love their children more than they hate us.”  When the Palestinian people stop listening to Hamas, when they stand up to Hamas rather than offer their own children to Hamas’ hatred, then Israel will know there is a partner for peace in Gaza.  

Peace,

Rav Yitz

The Greatness Of Their Movement Is Just As Small As It Is Grand (John Barlow & Bob Weir - "Walk in the Sunshine")

While the Jewish world was celebrating Shavuot, it just so happened that the second day of Shavuot coincided with the Memorial Day Holiday in the United States.  During last Monday afternoon while walking with my children from lunch, I commented that it was Memorial Day in the United States. Our son asked what Memorial Day was. I explained that Memorial Day is the day when Americans remember all the soldiers who died while serving their country.  Our son thought for a moment and said that “I guess if you die for your country that must make you a hero.” Then he asked the next question. “Do you have to die for your country in order to be a hero?” I thought about the following Aggadah, (rabbinic legend) that a teacher once told me about the definition of a hero. One day Rebbe Yochanan was bathing in the Jordan River. Resh Lakish, who was a gladiator, also went to bathe in the river. Only seeing Rebbe Yochanan from the back with his long hair, Resh Lakish mistook him for a woman. When Resh Lakish called out to Rebbe Yochanan, needless to say, he was a bit surprised. Once the two men regained their composure, Rebbe Yochanan said, "Your strength should be devoted to Torah." "Your beauty should be devoted to women," replied Resh Lakish.  Rebbe Yochanan said, "If you repent, I will let you wed my sister, who is even more beautiful than I."  Resh Lakish undertook to repent, but the great gladiator was left so weakened by his decision to repent, he didn't even have the strength to gather up his gear. Then Rebbe Yochanan had him read Scripture and study Mishnah. Subsequently, Resh Lakish became a great man, a great scholar, and Rebbe Yochanan's right hand man (Babylonian Talmud Baba Metziah 84a).

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 towards 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.

Of course, none of these events have anything to do with the Midrash about Resh Lakish's leaving the gladiator world and entering the world of Torah. However, 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. In the Haftorah for Parsha Naso, we read about the birth of the most famous Nazir, Samson. The Nazir's vow of abstinence consists of no wine nor grapes, no haircut, no contact with the dead (this includes parents and siblings). 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: 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 sin? The sin is that the individual, in his/her attempt to achieve a higher level of piety, must 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. The Nazir's actions contradict the aims of the community. 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. In a very real sense, there is a bit of a mixed message. 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. To the contrary, the restrictions are quite minimal, the time frame is minimal, and the message is clearly unmistakable. Fanaticism, voluntarily cutting oneself off from the community, 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 actions. Heroism is found in the constancy of appropriate behavior. Heroism is found in the quiet improvement of the community and the world without calling attention to oneself. Heroism was Resh Lakish. Heroism was coming into the community. Heroism was the acceptance of the daily Mitzvot of Torah Study, Ethical/Menschlikite behavior, Prayer, and Gemilut Hasadim (Acts of Loving Kindness). We learn that heroism and greatness is something we can all achieve. So I explained to my son, that sometimes Heroism and Greatness does not mean one has to die for one’s country. Sometimes heroism and greatness is doing the best one and even succeeding in extremely difficult circumstances. He nodded and said if he behaved, acted like a mentsch, and grew up to be a good person maybe that would make him a hero. I nodded my head and smile.

Peace,

Rav Yitz