No More Time To Tell How; This Is The Season Of What; Now Is The Time Of Returning (Robert Hunter & Phil Lesh - "The Eleven")

There are two refrains that I hear quite often as summer draws to an end and the school year appear imminently on the horizon. “The Holidays are early this year!” or “The Holidays are late this year!” Usually, my response is to remind the individual that Rosh Hashanah always begins on time – the first of Tishrei.  Late last week, during a phone conversation with our eldest daughter, we were discussing schedules, holidays and opportunities to see each other.  She explained to me that in a typical campaign year, her busy season begins after Labour Day. By October, she is usually in high gear up until elections, which normally occur on the first Tuesday of November. In the year before a Presidential Election, she becomes very busy as the fall progresses into winter and State Primaries and Caucuses begin in February throughout the rest of the winter and into the spring. She explained that the earlier the Jewish Holiday, meaning as close to Labour Day as possible, the more convenient. This year she complained because the Holidays occur during the first 3 weeks in October when her office working at a top speed nearly 18 hour days 7 days/week. That pace will continue until the end of November and take a few days for the U.S. Thanksgiving and then resume once again.

This week’s Parsha is the Parsha Nitzavim. According to the Aggadah, this the recounting of Moshe Rabeinu’s last day of life. Unafraid of his imminent death, he gathers his family: Rosheichem, Shivteichem, Zikneichem, v’Shotreichem, Kol Ish Yisroel, Topchem N’Sheichem V’Geircha Asher B’Kerev Machanecha Meichotev Eitzecha Ad Sho’eiv Meimecha – The heads of your tribes, your elders, and your officers, all the men of Yisroel; your children, your women, and the stranger who is in the midst of our camp, from the woodchopper to the one who draws water (Deut. 29:9-10). Moshe imparts his last vestiges of wisdom to his children, his people. Moshe wants to make sure that everything is in order when he dies and Joshua takes over. Moshe truly has been blessed. He has had the blessing of old age, and here God has granted him the gift of saying goodbye, in perhaps the most wonderful fashion. God has commanded Moshe to say his goodbyes and impart the final vestiges of wisdom.             

As the text ties up the “loose knots”, as Moshe makes the final preparations for his death; there seems to be a foreboding sense that Moshe’s final moments may not be so pleasant and peaceful and the future of the people may not be so bright after all.  Moshe says a lot of rather discouraging things on his “deathbed”.  He explains that later generations will fail to heed the Torah and they will be exiled. He explains that sad things will happen. He explains that bad things will happen.  Moshe does not offer some saccharine type of hope that suggests not worrying and everything will be OK. Rather Moshe offers a type of hope that empowers each and every individual, empowers each and every generation and, just as importantly Moshe tells them the secret to survival. HaMitzvah HaZot Asher Anochi M’Tzavcha HaYom For this commandment that I command you today Lo Nifleit Hee Mimcha It is not hidden from you V’Lo Rechoka Hee and it is not distant. Lo Bashamayim Hee It is not in the heavens… Ki Karov Eilecha HaDavar Me’od B’Ficha U’Vilvavcha La’Asoto  Rather the matter (the word) is very near to you – in your mouth and your heart – perform it (Deut. 30:11-14). Moshe secret was that Torah is not inaccessible. Anyone can do it. You just have to learn it and then do it. Moshe reminded those who were listening that his words, his teachings are not beyond anyone’s capacity.  Sforno, the great Renaissance Rabbi and Commentator, explains that Teshuva, repentance, and Torah is within the individual’s and the community’s capacity; there is no need for a prophet to bring heavenly messages if the community behaves the way it is supposed to behave. The community only needs someone to teach the community what to do and how to do it. Then the community will be informed enough as to how to behave appropriately. Moshe taught them that Torah was portable. It could go anywhere in the world as long as there was someone to learn it and teach it. 

As we spoke, she acknowledged that Jewishly speaking, she understands that the Jewish Holidays are always on time. I validated her and acknowledge the chaos that is her professional life during a presidential campaign.  I reminded her that not only are the holidays on time but they can never be too late because Torah is on time and it is never too late to “to observe and learn Torah”. Torah is always around and available. Amid this chaos, we understand the Torah is close by. Although I could hear her eyes rolling at me over the phone and she patronizingly and lovingly said, “Yes, Dad”; I gently reminded her that amid this chaos we are given the opportunity to continue learning, to spiritually prepare for holidays and participate in the Holidays. Again, I heard her say “Yes, Dad”, but this time she added that she knew of several minyanim nearby and will make plans with friends.   As chaotic as it seems, Moshe’s re-assuring words that the Torah is designed to be accessible to everyone, everywhere and all times, suggests something even more profound; that amid the chaos, God is just as accessible.

Peace,

Rav Yitz

Lotta Pretty Vanity, No Not Me; Glorified Insanity, No Not Me - (John Barlow & Bob Weir - "Heaven Help The Fool")

Raising three daughters has made me extra sensitive to issues concerning self-image, peer pressure, social cliques, and body image. Over the years,  their mother and I have tried to create an environment where our daughters acquired the tools to deal with the perils of social cliques and peer pressure; all the social network apps that our daughters “must be on” has made our job that much more difficult. Over the years, their mother and I have tried to create an environment where deeds, substance, effort and the content of character receive more praise and are held in much higher regard than the superficiality of physical appearance and fashion. However, television, fashion magazines, Twitter, and all the social networks, podcasts, and peer pressure has made our jobs more difficult. Thankfully, we only have one teenage daughter remaining in High School that demands our vigilant attention. So what did our Grade 11 daughter do last week that heightened her parents’ concern over the tumultuous nature of teenage girls, their self-image, popularity and sense of self-worth? She decided to run for Student Council Treasurer. All week, she and several friends made posters and videos, created slogans and developed a campaign. With the advice of her older sister, a political consultant currently managing a presidential campaign, our the declared candidate spent ten days speaking to as many of the students as possible, faculty and school administrators.  All of us, parents and siblings alike, helped on this campaign. So from that perspective, it was nice to see our children working together for a common goal.  On the other hand, I am aware that running for office in Student Council is not exactly the same as running for office at the municipal, provincial/state or federal level.  Running for office at the student council level is far more brutally honest. It is strictly a popularity contest. There are no real issues per se. And certainly one can’t “buy” the election with Super-Pac money or millions of small online donations. Student council politics can be a brutal endeavor precisely because it remains a popularity contest. So who are the teenage girls that tend to be the most popular? That’s right, the girls with the most pleasant and appealing appearances tend to be considered popular, the girls that keep up with popular culture and all that is trending. They might not necessarily be well-liked, but everyone knows who they are. Needless to say, I can’t help but notice the irony of the week. Our daughter, who we raised to have a positive self-image, participated in a school activity that focused upon those very qualities that can demean self- image.

This Shabbat we read from Parshat Emor. The four chapters that comprise Parsha Emor focus on the various aspects of Perfection. First, the Torah focuses upon the importance of the spiritual perfection and purity of the Kohen. He must remain in a perpetual state of purity. He is restricted in terms of whom he can marry. He is restricted in regards for whom he can mourn. He cannot go to a cemetery. He cannot make sacrificial offerings if he has physical abnormalities. Second, the Torah reminds B’nai Yisroel to be in a state of ritual purity when approaching God with a blemish-free offering. These offerings must come directly from the individual making them and not from “the hand of a stranger” (Lev.22:25). Third, the Torah focuses upon the perfection and the purity of time. Perfection in time is manifest in the prescribed order of each season and their timely commencement and conclusion. Each corresponding Festival acknowledges that perfection. Shabbat acknowledges the perfection of Time in the context of the Week. That sense of order and Timeliness is both pure and perfect since the designation of “Sacred” time comes from God. Fourth, the Torah concentrates on maintaining purity and perfection of physical space as embodied by The Mishkan. The Torah even deals with perfection and purity of human relationships and the punishments meted out when that perfection, purity, and holiness is violated. In a sense, this last chapter reminds us of God’s charge to B’nai Yisroel.

Like running for student council places an emphasis upon physical appearance as it relates to popularity; the Torah places an emphasis upon the physical appearance of the Kohen as it relates to his spiritual purity and eligibility of serving as the Kohen Gadol.  The last eight verses (21:16-24) explain all the physical abnormalities that exclude the Kohen from assuming the position of Kohen Gadol. Blemishes, blindness, being lame, having any broken bones, bad skin, abnormally long eyebrows, a blemish in his eyed, are but a few of the physical attributes that make a Kohen ineligible for the position of Kohen Gadol.   How can the Torah, with its primary focus upon Mitzvot (commandments) and the importance of deeds and the Kavanah, the intentionality behind those deeds, now focus upon something as superficial as appearance? Sefer HaChinuch, a13th Century Spanish commentary, explains: “At the root of the precept lies the reason that most actions of people are acceptable, appealing to the heart of those who see them, in accordance with the eminence of those who do them. For when a man is distinguished in his appearance and good in his actions, he will find grace and good understanding (Prov. 3:4). With all that he does in the eyes of all who observe him. Should he be, however, the opposite of this- inferior in his form, or peculiar in his limbs then even if he is correct in his ways, his activities will not be so attractive to the hear…” (Emor 275). As upsetting and politically incorrect as that sounds, the comment and the Torah text infer a keen understanding of human nature. While watching the physically flawed Kohen conducting the ritual slaughtering in a perfectly correct manner; our attention would be upon the flaw in appearance, our Kavanah (our intention) would be lacking and the sacrificial process would fail.

            This line of reasoning doesn’t offer any solace to the Kohen with the physical flaw or abnormality.  I don’t for a second agree with it. However, it is important to remember that the Torah’s goal was to make sure that the offerings were accepted and the Kavanah (the intention) behind the offerings was both pure and focused. Thankfully, we don’t have a Third Holy Temple. We have evolved beyond animal offerings as a means of engaging God in a sacred relationship. However, human nature has remained fairly consistent.  All these decades later, the Home Coming King and Queen are still very good looking and popular, and running for Student Council remains a popularity contest as well. Maybe what really matters is not winning a popularity contest but rather, putting oneself out there as the offering, showing external physical flaws and all, and showing people the goodness and purity and authenticity within. Maybe having the courage to run and be exposed to the vulnerability of losing truly is a measure of the content of character. Thankfully, as election night drew to an end, our daughter won her campaign by being as authentic as possible and avoiding the social cliques and drama.

Peace,

Rav Yitz

Come Wash The Night-Time Clean; Come Grow The Scorched Ground Green (John Barlow & Bob Weir "Cassidy")

One of the most indelible memories of my grandparents was the ritual of my grandfather taking out the garbage. Back in those days, there was no recycling, no separating paper and plastic and food. The ritual had more to do with the command given. The command would come from my grandmother, all 4’10” of her. She would only notice that the garbage needed throwing out when she was in the kitchen and he was not. So she would yell out his name tell him the garbage needed to be thrown out. All that was involved was removing the plastic sack from underneath the sink, tie it in a knot, walk out of the apartment into the hallway, open up the door to the garbage chute and let go. As a child, it was pretty fun to partake of this task with him and watch the garbage bag go down and then listen for the landing. Sometimes the landing would be muffled and sometime you would hear more stuff break. However as I grew older, so did they. The command never changed, nor did the fact that my grandfather would always be somewhere else in the apartment when she yelled at him to throw out the garbage. Usually, during my visit, I would be sitting in the kitchen as my grandmother felt obligated to give me something to eat or drink, that’s when the command would be issued. I learned to suggest to my grandmother that I would throw out the garbage and that she didn’t need to bother Grandpa. My grandmother claimed that he liked to throw out the garbage, maybe he derived the same thrill of listening to the garbage bag land that I did when I was a little boy. However, my grandfather explained that he didn’t really like it. However, for my grandfather, there was a valuable lesson in throwing out the garbage. As the President of a sportswear company, my grandfather explained that it was pretty easy to get caught up in the perks, the benefits, the “image” and the superficial. Throwing out the garbage, he explained, allowed him to retain his humility and that he wasn’t too important to engage in menial tasks. Menial work kept allowed him to maintain a sense of perspective, balance, and appreciation for everyone who worked an honest day.

This week’s Parsha is Tzav.  Like last week’s Parsha, Parsha Tzav focuses upon Korbonot (offerings). While last week we read of God’s commanding Moshe to teach the laws of Korbonot (Offerings) to B’nei Yisroel, this week we read of God commanding Moshe to teach the laws of Korbonot (Offerings) to Aaron and his sons. The Parshah concludes with instructions for Aaron and his sons to remain outside of the camp for seven days. These are the seven days required for spiritual and to some degree, physical preparation. The Priests must remain outside of the camp because they are in the process of purifying themselves for this extremely sacred and vital position, Kohen Gadol.

Besides Moshe, the Kohen Gadol was the most vital role within Israelite society. It was the Kohen Gadol that served as a vehicle for the common person to draw closer to God. When the common person or the king needed to atone, they would bring a sacrifice to God. However, it was the Priest that had to check for blemishes. It was the priest that had to slaughter the animal in a very precise way. It was the priest that had to sprinkle the blood.  Later on, it was the priest who became the “spiritual advisor” to the king. Unlike any other position, the priesthood was based upon lineage and was promised by God to Aaron for eternity (or as long as there was a Temple). Yet as important as this was for the welfare of B’nai Yisroel’s relationship to God, the Priest was eternally reminded of the importance of humility within a leader. V’hotzi et a Hadeshen el Michutz La’Machaneh el Makom Tahor-“and he shall bring the ashes to the outside of the camp, to a pure place (Lev 6:4).” Here is arguably the most important position within the community and he has to shlep the ashes out from the Mishkan. What’s even more amazing is what the Talmudic tractate Yoma teaches. The Talmud explains that the priests were so anxious to take out the ashes that a lottery system had to be introduced to pacify all those who wanted this “honor”. Anyone could have been commanded to take out the ashes. Why the Kohanim (the Priests)? Like all other aspects of the sacrificial process, the priests’ sole concern was the Temple and everything about the Temple. No task was below the priest. No aspect of the Temple remained untouched or unaffected by the Priest. The Sefer HaChinuch, a thirteenth-century work enumerating and explaining all 613 Mitzvot explains that Terumat HaDeshen is a positive commandment. The priest removes these ashes daily, and in doing so, he is enhancing the Mizbeach (the altar) and beautifying it to the best of his ability. Rashi adds that the priest would wear old clothes and nice his daily Priestly Vestments or his Holiday Vestments to do this type of menial work. All agree that the Kohen was never thought to be too important for such a lowly task.

So what can we learn from Parsha Tzav, and the Priest’s most menial of tasks? First, we learn just how vital it is for people to be willing to roll up their shirtsleeves and do some of the dirty work. After all, if family members or members of a community are unwilling to “to get dirty” for a greater purpose, then the purpose must not so great. Also if those in leadership positions within a family or a community are unwilling “to get dirty”, why should anyone else “get dirty? So on Thursday morning, it’s my job to take the trash and recycling to the curb. Our children know that they have their respective tasks and they know that they are responsible for and chores around the house. No one is so special that they are absolved from these tasks. Sure, they complain but I remind them that this is about developing character, independence, humility, and empathy. No matter how important we think we are, we always should be reminded to take out the ashes. We need humility in order to remind us of where we fit in, and who we are. Possessing this humility gives us credibility when dealing with anyone. Possessing this humility reminds us of how we should treat others as well as how we wish to be treated. Besides, it allows me to keep one of the lessons that my grandfather taught me alive and well in his great-grandchildren.

Peace

Rav Yitz

Where All The Pages Are My Days, And All My Lghts Grow Old (Robert Hunter & Jerry Garcia - "Attics of My Life")

My wife,  kids and I  walked around one of Toronto’s upscale malls several days ago. We concluded our mall visit at Indigo’s, Canada’s version of Barnes and Noble. The books on display usually reflect the bestseller list. So, as I wandered, I went to my NY Times phone app and looked to see the NY Times Best Seller List. I notice that one of the marketing displays showed books with titles containing four lettered expletives. It seems that this isn’t just a marketing tool of Indigo's, but several self- help authors, one of whom has been on the New York Times Bestseller list for 103 weeks. Mark Manson’s The Subtle Art Of Not Giving a *&#@, explains that much of our stress, and unhappiness is a result of caring too much about all the wrong things. He points out that in our desire to try to make things better, to “turn lemons into lemonade”; we contribute to the stress of a bad situation by trying too hard to make it better. He explains that stress would diminish if we learn how to “deal with the lemons”,  and not worry about what everyone else says, thinks, or looks at us as. Instead, we should learn how to stomach the lemons. Certainly, the book is a bit counter intuitive and humorous, but it makes an important point about stress. Chronic stress can speed up the aging process. Chronic stress can make our lives miserable.

In this week’s Parsha Vayigash, Yosef reveals himself to his brothers. He urges his brother, Yehudah, to bring his father down to Egypt in order to reunite father and son as well as save him from the famine. Yosef arranges for his brothers and all their households to live in Goshen, thereby preserving their livelihood as shepherds. Yosef then brings his 130 year-old father to meet Pharaoh. After a very revealing exchange, Yaakov blesses Pharaoh. The Parsha concludes with all Yaakov’s sons, and their households, and cattle settling down again. However, instead of Canaan, they settle down in Goshen. There, in Goshen, they thrive.

While last week’s Parsha embodied the theme of appearances, this week’s Parsha is all about the effect of emotions upon appearances. Specifically, we read that Yosef could no longer contain his anguish and his excitement at the possibility of seeing his father. Later towards the end of the Parsha, Pharaoh looks upon this 130 year old man and asks, Kamah Yemai Shnei Chayecha “How old are you”? We see what life has done to Yaakov and his response indicates that he understands that his life hasn't been easy. “Uma’at Shanah V’Raim Hayu Y’mei Shnei Chayai, V’lo Hisigu et Y’mei Shnei Chayai Avotai Bimei M’gureihem” Few and bad have been the day of the years of my life, and they have not reached the years of the life of my forefathers in the days of their wandering (Gen 47:7-9).  R’ Ovadia Sforno, the great Italian Renaissance Torah commentator explains that Pharoah’s question was not a sign of disrespect.  Rather, Pharaoh asked the questions in a state of wonderment, such old age was rare in Egypt. Maybe Egyptians had a relatively shorter life span so seeing an elderly person was a bit shocking.  Sforno goes on to explain that because of Jacob’s many trials and tribulations, Jacob appeared even older than his 130 years.  Yaakov was incredibly self-aware. He understood that there is a difference between years and days, between quantity and quality of life between. Jacob refers to Megureihem, the years of his “sojournings” as 130 years. He equates trials and tribulation to his “travels”; the opposite of his feeling settled and content. Contentment and feeling settled could be measured in days; the stress of trials, tribulations, wandering and never feeling settled were measured in years.  Indeed, Yaakov has had his share of tzuris – trials and tribulations. He spent over twenty years working for his evil uncle Lavan, and fearing his brother Esav. His daughter was violated by Shechem. For the last twenty- two years, he has been living with the anguish that his beloved son Yosef died in the pit. Yaakov has had a highly stressful, difficult and perhaps even tragic life. Life has beaten him up and aged him. Yaakov tells Pharaoh that he is not as old as his father or grandfather, only that his life has been far more difficult and full of stress compared to his father (Yitzchak) and his grandfather (Avraham.).

Our experiences affect us. We know that tragedies age us, and longevity takes a toll upon our bodies, our minds and sometimes our spirit. While Yaakov’s answer indicates that he had been through a lot, his answer is that of a Tzaddik (a righteous person). Not only does Yaakov answer, indicating that his mind is still sound, but his answer gives us insight into his soul. No matter how sad the situation, or tragic the experience, Yaakov possessed within him the element of a fighter. His name is Yisroel, and he is called by this name several times during the Parsha. Unlike Jacob’s father and Grandfather, Jacob is far more approachable. He has dealt with his share of loss, and his share of stress. He has feared for his own life, and as when confronted with bringing his family down to Egypt, he has feared for the welfare and the future of his own clan. No, we may not be leader of a clan, or an entire people. However, like Jacob, we hoped to be blessed with a family, and meaningful life. Pharaoh’s question and Jacob’s answer indicated the importance of living a life full of meaning. Jacob’s answer indicates that his days and years belong to him, the days and years were his path and his life and not his father’s life or grandfather’s life. So, good or bad, happy or sad, difficult or easy, the days and years belonged to him and he took ownership of his own life. Indeed, Jacob, even in old age, serves as a powerful role model on how to age with dignity.

Peace,

Rav Yitz

Out Of The Door And Into The Street All Alone (Robert Hunter, Jerry Garcia, Phil Lesh, & Bob Weir - "Truckin'"

Like parents of many 18-year-old children here in North America, we said “good-bye” to ours as she left for her gap year in Israel. There were about 30 sets of parents at the Toronto airport, all from our daughter’s school, saying goodbye. Yes, some of those kids will return to Toronto and attend university in Toronto and live at home. Some will go attend university and college out of town (most likely our daughter will be in this category), some will remain in Israel for a second year of study and some will make Aliyah and stay. No matter which category the eighteen year old falls into, I have explained to our daughter that a fundamental change is occurring. She will now have two homes, a home where her parents live and that she will either frequently or infrequently visit, and home is where she lives her life. For me, as a parent and for many of the parents who were saying goodbye at the airport, our focus was upon our children leaving home. Sure enough, there were lots of tears, many mothers and fathers cried.  Our family was not spared. However in the few moments that I had alone with our daughter, I explained that this is what parents sign up for, raise them, feed them clothe them, educate them, instill values, morals, and as many life lessons as possible in order diminish the risk when they do leave; however a child’s leaving is inevitable. I looked into my daughter’s big hazel eyes and re-assured her that she is ready to leave, to embark on her journey confront life and live life without mommy and daddy involved on a daily basis.

This week's Torah portion is Ki Teitzei. Moshe continues with listing laws such as: rights of the firstborn for inheritance, the wayward rebellious son, lost and found property, sending a mother bird from the nest when procuring the egg from the nest, tzitzit, false accusations, forbidden marriages, charging interest, divorce, workers’ rights to timely payment, honesty in weights and measures and remembering Amalek. That is just to name a few. All these laws reflect one extremely relevant idea. Judaism is not just a ritualized religion that takes on import three times a year, or only at life cycle events. Judaism is a way of life.  

Anything, any idea that is considered to be a “way of life” must be relevant in two places, in the home (a sanctuary) and outside the home where life is much less ideal than the home/sanctuary. Certainly, we can read the first verse as Moshe’s instructions regarding the appropriate manner to behave while fighting a war.  Ki Teitzeh LaMilchama Al Oyvecha UnTano Adoshem Elokecha B’Yadecha  - When you will go out to war against your enemies, and Hashem, your God, will deliver him [your enemies] into your hand (Deut. 10:11). Yes, Moshe presentation of these laws suggests that there is an inevitability about going out to wage war. Rashi clarifies by explaining that this B’Milchemet HaRashut-an optional war. The sages explained that biblically speaking, an “optional war” is any war other than a war of the conquest of the Land of Canaan and the war against Amalek. Those wars are not optional but rather the fulfillment of a direct commandment. According to Sforno (the great Italian Renaissance commentator), “an optional” war is any war outside Israel or a political war.” Sforno’s comment is fascinating because it forces us to understand Moshe’s statement about Ki Tetzei La Milchama from a figurative and perhaps even a spiritual dimension. Moshe is speaking to “you” in the singular, “you” the individual. The Torah never said that he was addressing the only the army. Each and every one of “you” wages a war of Reshut, an optional war. The individual “You” wages war against inner demons, against peer pressure, against that which is convenient and easy. “You” the individual wages a war against the monotony of routine. One thing is for certain, from Moshe’s perspective, war is waged upon Ki Teitzeh upon “going out”, leaving the “friendly confines”, leaving the “nest”, leaving the warmth and safety of the home and a sanctuary.

Reading Ki Teitzeh in a figurative manner, gave new meaning to our daughter’s leaving for Israel. Yes, I am her father and yes, I am protective. However, I know that protecting her means that her mother and I accept the inevitability of her leaving and it is our job to give her the tools, the “weapons” so to speak, in order to deal with life, people, and her own insecurities and anxieties. So when I hugged my daughter goodbye, and when I blessed her through my tearing eyes, I also reminded her that she was ready for this and I lovingly reminded her code, her way of life is applicable not only to our home, the home she was raised in, but the home that she will be making for herself.

Peace,

Rav Yitz

All The Things I Planned To Do, I Only Did Half Way (Robert Hunter & Jerry Garcia - "Mission In The Rain")

          I guess summer vacation is rapidly drawing to a conclusion. Our teenagers have all returned home. One returned from her summer as a camp counselor, one returned from camp as a camper, and one returned from her summer in Israel. Each of them had a terrific time, with meaningful experiences and a powerful desire to return next summer. As we sat down to have our first family dinner together in about 8 weeks; I asked each of them their summer experience met their expectations. I asked them if there was anything they felt that they missed out on. I asked if there was anything they wished they could have done differently in order to achieve a better result. Each wondered aloud what was wrong with me that I was curious about their judgments, their self-evaluation once this reflective process was completed. I looked at each of our teenagers and reminded them that the only way to determine if an experience was good or bad, worth doing or not, is to be a bit self-reflective, wonder if it met expectations. Then I reminded them that most of all it is important to make sure that expectations are realistic, that the pre-conceived pictures are based upon reality or fantasy, achievable or unreachable.

This week’s Parsha is Shoftim. Moshe has completed his lecture on the values of monotheism and covenant. Now he begins telling B'nai Yisroel all the nitty-gritty details of living a Jewish life within this community. What a downer! B’nai Yisroel is inspired and ready to enter into Eretz Canaan and begin living the life in the land that God had promised their ancestors. They are now ready to begin fulfilling the dream that allowed them to survive centuries of slavery. So what does Moshe Rabbeinu do? He brings them crashing back to reality. Now they will listen and understand laws concerning war, punishments for idolatry, choosing a king, jurisprudence, priestly entitlements and unsolved murders. Moshe gives B’nai Yisroel a healthy dose of reality by supplying all the details required to uphold the Covenant.

            One of these laws is rather curious yet serves as a reminder of how important it is to maintain a balance between dreams and reality, between the idealism of our youth and the cynicism of age. V’Hayah Ch’shivto Al Kisei Mamlachto V’Chatav Lo Et Mishnei HaTorah Hazot – And it shall be when he sits on the throne of his kingdom, he shall write for himself two copies of this Torah in a book… V’Haitah Imo V’Kara Vo Kol Yemei Chayav Lema’an Yilmad L’yirah et Adonai Elohav – It shall be with him and he shall read from it all the days of his life, so that he will learn to fear the Lord his God, Lishmor et Kol Divrei HaTorah Ha’Zot V’Et HaChukim Ha’Eilah La’Asotam – to observe all the words of this Torah and these decrees, to perform them, so that his heart does not become haughty over his brethren and not turn from the commandment right or left, so that he will prolong years over his kingdom, he and his sons amid Israel (Deut. 18:18-20). The king must write and maintain two Sifrei Torah. The “personal” Torah must be carried with him wherever he goes: meetings, wars, benefit dinners etc. The Torah must always remain physically near his heart. However, the second Sefer Torah sits in the treasure room as a pristine copy, as a benchmark. This “benchmark” Torah remains enclosed, protected, and untouched. The king may consult it, but this pristine copy never leaves the sanctuary. How brilliant! The “personal” Torah that is carried around eventually becomes worn, the letters fade, and the parchment may even tear. This would most likely occur unbeknownst to the king. Yearly, the king must lay his “personal” Torah besides the “benchmark” Torah. There, in the inner chamber, the two Torahs are checked against each other. Then if there are any discrepancies in the “Personal” Torah, the king must make the necessary corrections. The king’s “personal” Torah must reflect the purest and highest standard. Through daily wear and tear, through the compromises necessary to manage a kingdom, the king must regularly check to make sure that he has not gradually drifted away from the “Pristine” or “Benchmark” Torah.

            This is the ultimate form of personal “Checks and Balances”! Instead of waking up one morning twenty or twenty-five years later wondering “What’s become of me”; Judaism understands that we all make compromises. Sometimes we may even, unfortunately, compromise our integrity our values and our own sense of propriety. Sometimes our drift from the ideal is not even that pernicious. Sometimes we just slow down or get sidetracked. However, Judaism is about behavior that expresses our relationship with each other and with God. Like a king that needs to periodically check his “personal Torah” against the “Benchmark Torah”, we also must check our “Personal Torah” against the “Benchmark Torah”. Certainly, the process may be uncomfortable, and yes, there is the danger of becoming so self-absorbed that we become paralyzed. The process occurs on a regular enough basis that we don’t become too paralyzed that we can’t function. However, what is so empowering is that this “personal Torah” is not confined to the King. In this regard, we are all kings, we are all royalty. We are all better off making sure that our “personal Torah”, the one we carry with us wherever we go matches up with Torah, the Torah that we learn from, the Torah that we read upon Shabbat and Holidays.  As I remind my teenagers regarding this self- reflective exercise; this is one of the ways that a teenager becomes an adult and one of the ways a parent learns to trust a teenager.

Peace

Rav Yitz

So I Give You My Eyes, And All Of Their Lies Please Help Them To Learn As Well As To See ( John Barlow & Bob Weir - "Black Throated Wind")

Camp has started. Our 18 year old began her staff week late last week. My wife left for camp on Sunday and I dropped off our son this past Tuesday. A friend of mine, a self-identified Orthodox Jew and avid supporter of Israel, and I chatted for a few moments at the camp before I left. He mentioned that he has participated in the recent protests out the offices of the OU. I asked why he was protesting.  He explained that he felt that the OU had sold their soul to a corrupt administration in order to for support for Israel. He explained that the OU should be a little more judicious in their praise of leaders and that support and praise must be based upon something more than just support for Israel. He went on to say that in the long run, he worried that support from divisive leaders, is bad for Israel and bad for the Jews. He worried that Israel has become a partisan issue.  We spoke for a few more minutes and he explained that many in his community share a similar perspective. While support for Israel (the message) matters,  so does the messenger. 

This Shabbat we read from Parsha Balak. Balak was a King of Moab. He heard of Bnai Yisroel’s most recent victory against the Amorites and he understood that fighting Bnai Yisroel would mean certain defeat.  Balak decided that invoking God and cursing Bnai Yisroel would be a better way of defeating Bnai Yisroel. So Balak hired a prophet named Balaam to curse Bnai Yisroel. Balak paid a large sum for Balaam’s curse. However try as he might, Balaam was unable to curse Bnai Yisroel. Since Balaam's donkey wouldn't even move, Balaam could not even get close enough to issue a curse. Finally, when Balaam actually drew near enough, made the necessary offerings and then tried to curse Bnai Yisroel, only Brachot (blessings) came out of his mouth.  The Parsha concludes with Bnai Yisroel encamped on the Eastern side of the Jordan River on the plains of Moab and Balak thinking of another way to weaken Bnai Yisroel. He had the Moabite women to seduce the men of Bnai Yisroel. Once seduced, the men would start engaging in idolatry and the result was God grew angry with Bnai Yisroel and indeed, they were punished with a horrible plague. Only Pinchas’s (Aharon's grandson) vigilance stopped the plague.

Two questions we taught our children to ask are questions that the Jewish people have always asked. Is it good for the Jews? Is it good for Israel? The Talmudic Rabbis have great difficulty in answering these age-old question regarding Bilaam, the Prophet for hire that was supposed to curse Israel but blessed Israel instead. Some of the Midrashim (Rabbinic comments) compare Bilaam to Abraham Moses and Jacob as a non-Jewish alternative (Sifre, Zot HaBracha section 16). However in the Targum Yonatan in the Jerusalem Talmud and Rashi’s comment in Sanhedrin 105a refers to a tradition of comparing Bilaam to Laban. According to the Midrash in Breishit Rabbah God spoke to both Laban and Bilaam in the evening. Both Laban and Bilaam misuse their words.  Laban hoodwinked and tricked Jacob into working for him as an indentured servant form nearly two decades. The Passover Hagaddah tells us that Laban wanted to uproot everything simply by keeping Jacob near him rather than leaving and becoming independent. Had Jacob and the children (Laban’s grandchildren) remained with Laban, then Israel would have been subsumed by Laban’s tribe. Bilaam also wants to destroy Israel. He tries to curse B’nai Yisroel on numerous occasions only to utter an incredibly beautiful blessing: Mah Tovu Ohalecha Yaakov (How Goodly Are Your Tents O’ Jacob…) However it is also Bilaam who noticing the morality and the purity of B’nai Yisroel’s camp (Rashi’s comment in Num.24:5); called on King Balak to send the Moabite and Midianite daughters to seduce the men of Israel both sexually and religiously: VaTikrena L’Am L’Zivchei Eloheihen VaYochal Ha’Am VaYishtachu L’Eloheihen - They (the daughters of Moab and Midian) invited the people (B’nai Yisroel) to the feasts of their gods; the people ate and prostrated themselves to their (the Moabite and Midianite Gods). Israel was threatened both physically and spiritually, first with food and drink, and then by worshipping Baal Peor. By creating and initiating this plan designed to get the Jews to assimilate, some Rabbinic Sages consider Bilaam to be even more evil and more dangerous than Laban.

I wished my friend a good summer hoping he enjoyed his work at the camp and looked forward to seeing him when I pick up our kids. I drove off wondering about the conversation with my Orthodox Jewish friend, I wondered about his community. I wondered if supporting Israel is enough or do I need to also worry about all those messengers, the type of people that support Israel. When I returned, I sent my friend an email asking him what message did the protesters want to convey.  My friend responded by telling me that those who protest outside the OU offices, those who participate in the Protest Mincha outside the OU offices are reminding Jewish Leadership that it in this complex, politicized era, we need to pay attention to the messenger as well as the message then evaluate whether the messenger is good for Israel and the Jews. I was re-assured that like the Sages, we need to continue asking the same questions.

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

Paradise Waits, On The Crest Of A Wave Her Angels In Flame (Robert Hunter & Jerry Garcia- "Help On The Way")

There is no question that the highlight of our family's week is Shabbat. The house is cleaned; the kitchen smells of my wife's delicious cooking. With teenage children in the house, there is an expectation that they contribute to the Shabbat preparations. They are expected to have their rooms picked up, shower, set the table, and help in any of the last minute cooking or baking preparations and the ensuing clean up. Inevitably, one of them is on the phone, or the computer slacking off. After a gentle reminder or three, and sometimes a less gentle reminder, the preparations resume with everyone contributing. When we finally sit down to our meal, we all take a deep breath as we are ever mindful of the physical preparation that was required in order to appreciate such a spiritually powerful moment. So as we sing “Shalom Aleichem”, bless our children, and chant Eishet Chayil, and I see the Shabbat Candles burning; our home has achieved a level of spirituality that is very different from the weekday. Shabbat is very unique day in which the physical and the spiritual combine in a perfect symmetry and create the opportunity for a truly wonderful day. Ever mindful of our physical existence, Shabbat is the day where our physical existence is infused with spirituality. Shabbat is the day where we bring Olam Habah, and Gan Eden down to us and our physical existence.

This Shabbat, Jews throughout the world will be celebrating Yom Kippur –The Day of Atonement. The name of the day does sound rather solemn. For most Jews, Yom Kippur is considered a rather somber sort of day and a day in which we are supposed to “afflict” ourselves. In Masechet Yoma (the Talmudic tractate that focus on Yom Kippur), five afflictions are mentioned as part of Yom Kippur. These five afflictions are: fasting (no food or drink from sunset to sunset); washing; anointing; wearing of leather, and marital relations. While Shabbat is the day we do not afflict ourselves, when Yom Kippur falls on Shabbat, Yom Kippur supersedes the laws of Shabbat. Only Yom Kippur supersedes Shabbat in terms of importance. It is known as Shabbat Shabbaton – the Sabbath of all Sabbaths.  How can a day in which we physical afflict ourselves supersede the one day of the week where we miraculously bring the spiritual world down to our physical world?

The Midrash explains that Yom Kippur is the day that Moshe re-ascended the mountain and received the second set of the Aseret Dibrot, (the second set of commandments). Remember, the first set was destroyed when Moshe saw Bnai Yisroel worshipping the Eigel Zahav, the Golden Calf. In his anger, Moshe smashed the first set of stone tablets.  During this second revelation, this more private sort of revelation, Moshe had begged God to be permitted to see God’s face. While God rejected Moshe’s request, God did in fact allow Moshe to see God’s back as God passed (Exodus Chapter 33).  During these 40 days and nights, (beginning on Elul 1 and concluding on Yom Kippur), Moshe fasted.  On the one hand, he experienced a physical affliction due to the lack of food. On the other hand, he had the opportunity to be as near God as was humanly possible. In that moment he had become more spiritual than physical.  Yes we afflict ourselves. However, the “afflictions” are base on the desire to be more spiritual than physical. The “afflictions” are based upon our desire to be as close to God as humanly possible. Our “afflictions” are based upon our desire to experience God from the exalted position of the Angels without care or concern to our physical existence. The Atonement therefore is not the sole purpose of the day. The ultimate purpose of the day is to be as close to God as possible. How can we be close to God if we are ensconced in the physical realm? How can we be close to God if we need to atone for our spiritual shortcomings (our Chetaim –sins)? Our spiritual shortcomings are just that, short of God. Atonement allows us to be closer. Closer to God is a good thing. Closeness to God is the main objective of Yom Kippur. When we achieve this, we should be totally happy, at ease in utterly in awed just like Moshe was when he descended the mountain the second time with the second set of tablet.  God’s spiritual light emanated from Moshe. Who wouldn’t be happy if that happened to each and every one of us?

                 Rather than thinking of Yom Kippur as so somber and serious, it is the one day of the year where we purposefully supersede Shabbat. Rather than bringing HaKadosh Baruch Hu down to us, Yom Kippur is the day that we elevate our souls towards the Kadosh Baruch Hu. The experience should be much more “awe” as in “awesome” instead of somber. That experience ought to fill us with awe, joy, and leave us radiating light.

Gmar Chatima Tov -May we all be sealed in the Book of Life.

Peace,

Rav Yitz