If You Hear That Same Sweet Song Again, Will You Know Why? (Robert Hunter & Jerry Garcia - "Bird Song"

          Earlier this week during Yom Kippur I was thinking about my four children.  They are all grown up now but while praying, I happened to have an image of them while they were babies. When each of my children was born, and it was my job to rock them to sleep, I would whistle a particular song chosen for them. For my two eldest daughters, because there was a nine-year gap, I whistled the same song to them: “Summertime”.  For my now 22-year-old, it made sense, she was born in the summertime.  For my 32-year-old daughter, I loved the Miles Davis’ version of the song so I chose it for her. When our now 20-year-old was born, I chose “Somewhere Over the Rainbow”. When our youngest child and only son was born eighteen years ago, I chose Louis Armstrong’s “What a Wonderful World”.  Well,  are all grown up and out of the house, and I don’t put them to bed anymore,  so I can’t whistle their songs to them anymore. However, whenever they hear their particular song, they are connected to it. 

          On this Shabbat, we read from Parshat Ha’Azinu.  The Parsha is poetry, a song that God had commanded Moshe to compose in the previous Parsha, VaYeleich. Composing this song was the final deed that God commanded Moshe. The song is the final prophecy that God told Moshe in the previous Parsha, VaYeilech.  As a song, it does not contain the most pleasant of lyrics, and it is not particularly uplifting or inspiring. The song does not offer such an optimistic future.  Rather, Moshe invokes Heaven and Earth to offer testimony to God’s prophecy and future punishment against his people.  Throughout Sefer Devarim, and Deuteronomy,  Moshe has taught the law and inspired Bnai Yisroel to choose fidelity to God and God’s Torah.  Choosing to follow would result in a reward. Choosing not to follow would result in a punishment. Now, during the final moments of Moshe Rabeinu’s life, the song suggests neither choice nor the results of that choice. Instead, we are told that we will choose badly and that we will be punished.  There is nothing explicit within the song that suggests or even offers a means by which we are able to do Tshuva (repent) and ultimately return to God. While intellectually, Moshe has taught that concept to Bnai Yisroel; here in the song that possibility is not explicit.

          However, when the song is complete, Moshe speaks his word to Bnai Yisroel. His words offer a sense of hope, a sense of inspiration. He reminds Bnai Yisroel that even when they have grown distant from God, even though the resulting punishment will be brutal; there is still a measure of hope, hope for the next generation.  Simu Levavchem L’Chol Hadvarim Asher Anochi Mei’id Bachem Hayom, Asher T’Tzavoom et Bnaichem Lishmor La’Asot et Kol Divrei HaTorah Ha’Zot -  Apply your hearts to all the words that I Testify against you today, with which you are to instruct your children, to be careful to perform all the words of this Torah.  Ki Lo Davar Reik Hu Mikem Ki Hu Chayeichem Uvadavar HaZeh Ta’Arichu Yamim – for it is not an empty thing for you, for it is your life, and through this matter shall you prolong your days on the Land to which you cross the Jordan to possess it (Deut. 33:46-47)

          In Moshe’s final moments, he reminds us that the key to our survival is to teach Torah to our children. Yes, according to the song, we will grow distant from God, yes we will engage in idolatry. Yes, we will be punished. However, there will always be hope for the next generation if they are educated in such a manner that when it comes time for them to make a choice; they choose wisely, they choose God’s Torah.  Moshe reminds his people that the Torah is not empty. Moshe’s song juxtaposes the immediate short-term future that he sees; a future of hardship, despair, and a distancing from God and a long-term future consisting of reconciliation with God,  a return to the covenantal obligations, and the joy that will come with that return.  Because it’s a song or poetry, the children will hear the song, not once but repeated over and over. In the long run, the B’nai Yisroel will come to appreciate the lyrics and their complexity. I know that my kids, in the long run, have come to appreciate those songs that I whistled to them so many years ago. Those songs, the melody, and the lyrics connect us like a warm memory and a reminder that I am their dad and love them very much.

Peace,
Rav Yitz

And It Speaks Of A Life That Passes Like Dew (John Barlow & Bob Weir- "Black Throated Wind")

           My wife is from California, and she has family in Los Angeles and San Francisco. So I read about environmental issues faced by the West with a bit of personal interest. At the end of August, there was a troubling article in the New York Times about the drying up of the Colorado River. The Colorado River supplies approximately 40 million people with water. My wife is from California. Lake Meade, the largest man-made reservoir, and the Hoover Dam are part of the infrastructure dating back from 1930 that regulates the supply of water for California, Nevada, Arizona, and New Mexico. The reservoir has not been completely filled since 1983. California has been experiencing a drought for the past several years. While California has done yeoman’s work to conserve water, drought has taken its toll. It is dry, it is parched. Several years of above-normal rainfall would be required to alleviate the drought.  Such torrential rains have occurred exactly three times over the past 135 years.   California’s current fires have burned a total acreage the size of New Jersey or the size of Israel. Eventually, the fires will be brought under control, but the drought conditions will continue. The dire need for precipitation will remain.

          This Shabbat, we read Parshat Ha’Azinu. Parshat Ha’Azinu was the “song” or the “Poem” that God had commanded Moshe to compose in the previous Parsha VaYeilech.  The content of this “song” is not very cheerful. Moshe invokes the heavens and the earth to witness these words that he gives to B’nai Yisroel. Moshe reminds B’nai Yisroel of their covenant with God. Moshe reminds B’nai Yisroel of their spiritual shortcomings and the ensuing punishment. He reminded B'nai Yisroel that despite all of these shortcomings, despite the idolatry, despite wavering from the covenant, we can still engage in T’shuvah, we can still return to God and know that God will welcome us back.

          In the poem, during the introduction, Moshe not only invokes Heaven to listen to these words as a testament to the prophecy offered to his people, but Moshe also hopes Ya’Arof KaMatar Likchi Tizal Katal Imrati Kisirim Alei Desheh Uch’revivim Aley Eisev – May my teaching drop like the rain, may my utterance flow like the dew; like storm winds upon vegetation and like raindrops upon blades of grass (Deut. 32:2). The word “teachings” in this verse comes from the verb LaKaCh or Take. The idea, of course, is a two-way street. Moshe’s words, his wisdom his teachings are offered to B'nai Yisroel. Moshe offers his teachings as a source of spiritual nourishment. His words, like water, are a life-sustaining force. The other half of the equation, of course, is B’nai Yisroel. B’nai Yisroel must drink in the teaching,  they must "take in" the words of wisdom, the nourishment, and the water that Moshe continues to provide up until his death, and make it part of their lives. When rain falls and it is not absorbed it pools together it forms a puddle. However, when water is absorbed, it nourishes, it maintains life it sustains vegetation, and it sustains our physical existence. Moshe’s words, in fact, all the words of the book of Deuteronomy are Moshe’s words. Moshe makes his final plea to B’nai Yisroel to listen to the wise words of an old and dying man. Moshe makes a final plea to B'nai Yisroel to “take” his words to heart, to drink them in, and incorporate them into life. For the Rabbis, a draught was not only a physical condition due to lack of water. A draught was a spiritual condition caused by a lack of Torah. After all, Torah is alluded to as “Mayim Chayim” living waters. Rain is categorized as Mayim Chaim. Mayim Chayim sustains physical life as well as spiritual life. Torah sustains our spiritual life.

          Moshe makes his last plea prior to his death. Like the land can be subjected to drought; so it is with the Jewish People. Without our “water supply”, without our heavenly rains, and gentle dew, we can suffer through spiritual drought, our souls dry up and we became empty. Torah, like the rain, comes from the heavens. From Moshe’s perspective, it is a limitless supply of spiritual Mayim Chayim, Living Waters. We need only study it, learn it, incorporate it into our lives and we will have a limitless supply of spiritual water, water that nourishes our soul, allowing it to grow in holiness.

Peace,  
Rav Yitz

Wake Now Discover That You Are The Song That The Morning Brings (Robert Hunter & Jerry Garcia - "Eyes Of The World")

When each of my children was born, and it was my job to rock them to sleep, I would whistle a particular song that I chose for them. For my eldest daughters, because there was a nine-year gap, I whistled the same song for each of them: "Summertime".  For my now 18 year old, it made sense, she was born in the summertime.  For my eldest, I loved Miles Davis’ version of the song so I chose it for her. When our now 16-year-old daughter was born, I chose “Somewhere Over the Rainbow”. When our youngest child and only son was born, I chose Louis Armstrong’s “What a Wonderful World”.  Since our kids are a bit older, and I don’t put them to bed anymore, I am sure that each has favorite songs that they have chosen, that “speak” to them. My kids and my wife know that if I hear my favorite song on the Grateful Dead internet radio station, or on satellite radio, they will either stop what they are doing so I can hear the song and sing along, or they will have to lower their conversation to a whisper. Usually, when the song comes on, they see that I am all smiles and genuinely happy, as a result, they even start to hum or sing along with me. Ironically, the lyrics are not sickeningly sweet but rather speak of growing up and a parent figure letting go so that child can learn to fall down and get back up on his/her own. The tune, however, is incredibly upbeat and happy. Because my children have heard the song hundreds of times they have learned to appreciate the juxtaposition between the simple, upbeat tune and the bittersweet lyrics.  They all know that I have never heard the song in concert and it is one of my “bucket list wishes”. I joke that if I never hear the song live at a concert, then it must be played at my funeral.

This Shabbat we read from Parshat Ha’Azinu.  The Parsha is poetry, a song that God had commanded Moshe to compose in the previous Parsha, VaYeleich. Composing this song was the final deed that God commanded Moshe. The song is the final prophecy that God told Moshe in the previous Parsha, VaYeilech.  As a song, Ha"Azinu does not contain the most pleasant of lyrics, and it is not particularly uplifting or inspiration. The song does not offer such an optimistic future.  Rather, Moshe invokes Heaven and Earth to offer testimony to God’s prophecy and future punishment against his people.

   Throughout Sefer Devarim, Deuteronomy,  Moshe has taught the law and inspired Bnai Yisroel to choose fidelity to God and God’s Torah.  Choosing to follow would result in a reward. Choosing not to follow would result in a punishment. Now, during the final moments of Moshe Rabbeinu's life, the song suggests neither choice nor the results of that choice. Instead, we are told that we will choose badly and that we will be punished.  There is nothing explicit within the song that suggests or even offers a means by which we are able to do Teshuva (repent) and ultimately return to God. While intellectually, Moshe has taught that concept to Bnai Yisroel; here in the song that possibility is not explicit. However, when the song is complete, Moshe speaks his word to Bnai Yisroel. His words offer a sense of hope, a sense of inspiration. He reminds Bnai Yisroel that even when they have grown distant from God, even though the resulting punishment will be brutal; there is still a measure of hope, hope for the next generation.  SImu Levavchem L’Chol Hadvarim Asher Anochi Mei’id Bachem Hayom, Asher T’Tzavoom et Bnaichem Lishmor La’Asot et Kol Divrei HaTorah Ha’Zot -  Apply your hearts to all the words that I Testify against you today, with which you are to instruct your children, to be careful to perform all the words of this Torah.  Ki Lo Davar Reik Hu Mikem Ki Hu Chayeichem Uvadavar HaZeh Ta’Arichu Yamim – for it is not an empty thing for you, for it is your life, and through this matter shall you prolong your days on the Land to which you cross the Jordan to possess it.

In Moshe’s final moments, he reminds us that the key to our survival is to teach Torah to our children. Yes, according to the song, we will grow distant from God, yes we will engage in idolatry. Yes, we will be punishment. However, there will always be hope for the next generation if they are educated in such a manner that when it comes time for them to make a choice; they choose wisely, they choose God’s Torah.  Moshe reminds his people that the Torah is not empty. Moshe’s song juxtaposes the immediate short-term future that he sees; a future of hardship, despair and a distancing from God and a long-term future consisting of a reconciliation with God,  a return to the covenantal obligations and the joy that will come with that return.  Because it’s a song or poetry, the children will hear the song, not once but repeated over and over. In the long run, the B’nai Yisroel will come to appreciate the lyrics and its complexity. I know that my kids, in the long run, have come to appreciate my song and its lyrics, music, and complexity.

Peace,

Rav Yitz

Faring Thee Well Now; Let Your Life Proceed By Its Own Designs (John Barlow & Bob Weir - "Cassidy")

Well no sooner than the school year starts and the Jewish Holidays are upon us. With kids in day school, the holidays mean a few days of school and a few days off from school between now and the middle of October. With a daughter in Grade 12 (12^th grade if you speak American), we have entered a new realm of anxiety. Our daughter discovered it late last week. We all know it as the future. Yes, late last week, it dawned on our daughter that she actually had to deal with and make plans for the future. She knows that she has to apply to colleges and universities, she wants to take a gap year in Israel, so she needs to decide on a program that fits her, her interests and the type of learning she wants to engage in. If she is planning on going to university/college in the United States she has to take standardized tests: SAT’s or ACT’s. Late last week, she was overtired, she was stressed about a biology assignment and now the subject of standardized tests came up. She became very upset, angry and didn’t want to listen to anyone or any advice. She knew it all, didn’t like any of the choices and at that moment decided that the only place she was going to the next four years was our basement.  A few days later she actually had a good night’s sleep. That afternoon, a completely different daughter peeked her head outside and saw that I was waking up from a nap. She wanted to talk. She wanted to talk about her future. She wanted to discuss a strategy of how to determine which Israel program she wants to go on. She wanted to discuss colleges and universities in the U.S. or Canada. She wanted to discuss standardized tests. I suggested that we limit the discussion to the Province of Ontario, the Northeast United States where there is a vibrant Jewish student population. We talked. She listened as did I. I assume there was anxiety but suddenly it didn’t cause paralysis; instead she seemed excited about the future.

This Shabbat, the Shabbat between Rosh HaShana and Yom Kippur, is known as Shabbat Shuva, The Shabbat of Return. We read from Parshat Ha’Azinu.  The Parsha is poetry, a song that God had commanded Moshe to compose in the previous Parsha, VaYeleich. Composing this song was the final deed that God commanded Moshe. The song is the final prophecy that God told Moshe in the previous Parsha, VaYeilech.  As a song, it is not contain the most pleasant of lyrics, and it is not particular uplifting or inspiration. The song does not offer such an optimistic future.  Rather, Moshe invokes Heaven and Earth to offer testimony to God’s prophecy and future punishment against his people.  Throughout Sefer Devarim, Deuteronomy, Moshe has taught the law, and inspired Bnai Yisroel to choose fidelity to God and God’s Torah.  Choosing to follow would result in a reward. Choosing not to follow would result in a punishment. Now, during the final moments of Moshe Rabeinu’s life, the song suggests neither choice nor the results of that choice. Instead we are told that we will choose badly and that we will be punished.  There is nothing explicit within the song that suggests or even offers a means by which we are able to do Tshuva (repent) and ultimately return to God. While intellectually, Moshe has taught that concept to Bnai Yisroel; here in the song that possibility is not explicit.

However when the song is complete, Moshe speaks his word to Bnai Yisroel. His words offer a sense of hope, a sense of inspiration. He reminds Bnai Yisroel that even when they have grown distant from God, even though the resulting punishment will be brutal; there is still a measure of hope, hope for the next generation.  SImu Levavchem L’Chol Hadvarim Asher Anochi Mei’id Bachem Hayom, Asher T’Tzavoom et Bnaichem Lishmor La’Asot et Kol Divrei HaTorah Ha’Zot -  Apply your hearts to all the words that I Testify against you today, with which you are to instruct your children, to be careful to perform all the words of this Torah.  Ki Lo Davar Reik Hu Mikem Ki Hu Chayeichem Uvadavar HaZeh Ta’Arichu Yamim – for it is not an empty thing for you, for it is your life, and through this matter shall you prolong your days on the Land to which you cross the Jordan to possess it. In Moshe’s final moments, he reminds us that the key to our survival is to teach Torah to our children. Yes, according to the song, we will grow distant from God, yes we will engage in idolatry. Yes we will be punishment. However there will always be hope for the next generation if they are educated in such a manner that when it comes time for them to make a choice; they choose wisely, they choose God’s Torah.  Moshe reminds his people that the Torah is not empty. Rashi reminds us that if we find Torah to be empty and unsatisfying then the fault lies with us, Mikem.

             While the conversation with my daughter lasted only about 30 minutes. It seemed positive or at least it will be positive until the anxiety becomes overwhelming again.  For now at least, for the past few days, she doesn’t seem to be dreading the future. No she doesn’t know specifically which program for her gap year, no she hasn’t been accepted nor has she even applied to colleges and universities. In fact, she sat down and began looking at the ACT examination, and began preparing for that standardized exam. However, she understands that there are things that she has to do, things she has to find out about, information she needs to obtain and a strategy that she needs to follow in order to achieve her five year future. She understand that if she engages in this process with an open heart and positive attitude; then her future won’t be such an empty thing.

Gmar Chatima Tova – May we all be sealed in the Book of Life,

Peace,

Rav Yitz

By Standing In The Road Alone, Standing Watching The Fires Burn (Bobby Peterson & Phil Lesh -"Pride of Cucamonga")

My wife is from California. We have family in Los Angeles and San Francisco. So we pay attention to what happens out west. For the past year several months, the Pacific Northwest and especially Northern California have been dealing with fire. Just this past weekend, four separate Northern California fires consumed over a 1000 homes. This fires are so intense and cover so much area, that they can be viewed from space. On one hand these fires are seasonal. After a California summer with very little rain, it is incredibly dry. As a result, a flash of lightening can start a fire. On the other hand, California has been experiencing a drought for the past several years. While California has done yeoman’s work to conserve water, the drought has taken its toll. It is dry, it is parched. A recent article in the San Gabriel Valley Tribune explained that California would need 200% more rain than normal this year in order to move California from the category of drought to the lowest level of ‘non drought” status. Such torrential rains have occurred exactly three times over the past 135 years.  So as California’s rainy season is about to begin, the chances are the drought won’t be alleviate, the fires will continue to burn. Eventually they will be controlled and extinguished, but drought conditions will remain.

This Shabbat, we read Parshat Ha’Azinu. Parshat Ha’Azinu was the “song” or the “Poem” that God had commanded Moshe to compose in the previous Parsha VaYeilech.  The content of this “song” is not very cheerful. Moshe invokes the heavens and the earth to witness these words that he gives to B’nai Yisroel. Moshe reminds B’nai Yisroel of their covenant with God. Moshe reminds B’nai Yisroel of their spiritual shortcomings and the ensuing punishment. He reminded B'nai Yisroel that despite all of these shortcomings, despite the idolatry, despite wavering from the covenant, we can still engage in T’shuvah, we can still return to God, and know that God will welcome us back.

In the poem, during the introduction, Moshe not only invokes Heaven to listen to these words as testament to the prophecy offered to his people, Moshe hopes Ya’Arof KaMatar Likchi Tizal Katal Imrati Kisirim Alei Desheh Uch’revivim Aley Eisev – May my teaching drop like the rain, may my utterance flow like the dew; like storm winds upon vegetation and like raindrops upon blades of grass (Deut. 32:2). The word “teachings” in this verse comes from the verb LaKaCh or Take. The idea, of course, is a two way street. Moshe’s words, his wisdom his teachings are offered to B'nai Yisroel. Moshe’s nourishment, his sustain life force, water is offered to B'nai Yisroel. The other half of the equation, of course, is B’nai Yisroel must “take” the teaching, the words of wisdom, the nourishment, and the water. When rain falls and it is not absorbed it pools together it forms a puddle. However when water is absorbed, it nourishes, it maintains life it sustains vegetation, and it sustains our physical existence. Moshe’s words, in fact all the words of the book of Deuteronomy are Moshe’s words. Moshe makes his final plea to B’nai Yisroel to listen to the wise words of an old and dying man. Moshe makes a final plea to B'nai Yisroel to “take” his words to heart, to drink them in, and incorporate them into life. For the Rabbis, a drought was not only a physical condition due to lack of water. A draught was a spiritual condition caused by lack of Torah. After all, Torah is alluded to as “Mayim Chayim” living waters. Rain is categorized as Mayim Chaim. Mayim Chayim sustains physical life as well as spiritual life. Torah sustains our spiritual life.

Moshe makes his last plea prior to his death. Like the land can be subjected to drought; so it is with the Jewish People. Without our “water supply”, without our heavenly rains, and gentle dew, we can suffer through spiritual drought, our souls dry up and we became empty. Torah, like the rain, comes from the heavens. From Moshe’s perspective, it is a limitless supply of spiritual Mayim Chayim, Living Waters. We need only study it, learn it, incorporate it into our lives and we will have a limitless supply of spiritual water, water that nourishes our soul, allowing it to grow in holiness.

Peace,

Rav Yitz