I Have Always Heard That Virtue Ought To Be Its Own Reward (John Barlow & Brett Mydland - "Just A Little Light")

           Two news stories captured my attention this week. One has been the Tokyo Olympics and watching the successes of Canada, The United States, and Israel (the three countries for which I will either watch or record for watching later). Related to these Olympics has been the Covid Pandemic, the rise in cases in Japan, athletes who are unable to compete because they have tested positive, and the rapid spread of the Delta Variant among those who have not received a vaccine. Of course, this rapid spread, this 4th wave, is not confined to unvaccinated in Japan, the variant is the cause of the rapid increase of Covid cases in Israel, throughout Europe, and especially in parts of the U.S. where vaccination rates are extremely low, including states such as Texas, Missouri, Arkansas, and Florida. The Delta Variant is the cause of new cases here in Canada as well, and even though over 50% of the population is fully vaccinated, that still leaves tens of millions of people at risk. 

          This week’s Parsha is Eikev. Here, in his second discourse, Moshe explains to the new generation how the second set of tablets that contains the Aseret Dibrot came into being. He explains how God forgave their parents for their idolatrous behavior in regards to the Eigel Zahav (Golden Calf), and all B’nai Yisroel needs only to refrain from Idolatry, serve God, worship God, and the nation will be rewarded with water, grass, and quality lives. Moshe also reminds B’nai Yisroel that they have nothing to fear when they enter Canaan and conquer the land even though they may be outnumbered because God has already demonstrated that he will protect his people. He did so during the Yetziat Mitzrayim (Exodus), and as long as B’nai Yisroel keeps its side of the B’rit, God will continue to protect his people. This protection includes a guarantee that there will be a satisfactory harvest, and that B’nai Yisroel will always have enough to eat. The Jewish people re-iterate this promise and this guarantee whenever it prays since it is the second paragraph of the “Shmah” and it is found in Parsha Eikev, (11:13-21).

          As Moshe speaks to B’nei Yisroel, he begins the Parsha by explaining the rewards that will result if they fulfill their side of the covenant.  V’Shamar HaShem Elokecha Lecha Et HaBrit V’ Et HaChesed Asher Nishba Elokecha -  Your God will safeguard for you the covenant and the kindness that He swore to your ancestors. He will love you and bless you and multiply you, and he will bless the fruit of your womb and the fruit of your Land; your grain, your wine, and your oil...You will be the most blessed of all the peoples; there will be no infertile male or infertile female among you or your animals. V’Hasir HaShem Mimcha Kol Cholei V’Chol Madvei Mitzrayim HaRa’im Asher Yadata Lo Yasimam Bach U’Ntanam B’Chol Sonecha - Hashem will remove from you every illness; and all the bad maladies of Egypt that you knew - He will not put them upon you, but will put them upon your foes (Deut. 7:12-15). If we read this literally, the reward for observance, on a national level is that the Jewish people won’t suffer from sickness, infertility etc. We know that even Israel has suffered from Covid and Israel is suffering from this Delta variant just like other nations. So how do we understand Moshe’s understanding of the reward that awaits the people if they observe God’s covenant? Perhaps the key is the phrase, Madvei Mitzrayim HaRa’im Asher Yadata - and all the bad maladies of Egypt that you knew. In the Talmudic Tractate Baba Metzia (107b): Rav said this is the Evil Eye,  Shmuel said Wind bring about sickness. The Talmudic sages understood the sickness to be spiritual, not necessarily literal.

          When Moshe explains the rewards for observing the covenant, he doesn’t focus upon the individual. He speaks aspirationally. He recognizes that Mitzrayim, from the word Tzar, means “narrow”. Egypt was a spiritually “narrow” and confining place, a place of physical confinement, slavery. However, it was also a place of spiritual confinement, unenlightened, a place of idolatry. For Moshe, observing God’s covenant means spiritual enlightenment and being close to God. No, the continued spread of Covid is not spiritual. It is real. It is evident while watching the Olympics and seeing all the empty seats in each arena. It is evident when watching the news.  We know that we have the capacity to diminish its spread, and prevent serious illness.  However, as we continue to hesitate, as we continue to not refute science, as we continue to politicize. As time goes on, it seems that hesitancy, refuting science, and politicization reflect a spiritual shortcoming, that we refuse knowledge, that we are bogged down with conspiracy, and that we are still enslaved by ignorance. 

Peace,
Rav Yitz

Nothing To Tell Now; Let The Words Be Yours, I'm Done With Mine (John Barlow & Bob Weir - "Cassidy")

Last Saturday there was a mass shooting in an El Paso Walmart. More than twenty men women and children were murdered and dozens were wounded. The murderer was arrested. It turned out that he posted a racist screed upon a website that is utilized by White Supremacists, Neo-Nazis throughout North America and Europe. The perpetrator of the Christchurch, New Zealand, mass shootings, also posted a similar racist, anti-immigration screed on the same website. Also this week, a man Florida man who had been arrested for sending pipe bombs to those politicians and wealthy Jewish liberals who oppose the President's immigration policy and rhetoric was sentenced to 20 years.

This week’s Parsha is Devarim, which is the first Parsha of the Book of Deuteronomy or Sefer Devarim. Moshe recounts in very wide brushstrokes, the experience of the generation that fled Egypt. Very few details are given. In fact Moshe begins the story at the foot of Sinai; however, the name is changed from Sinai to Horev. In his recounting, Moshe speaks as a participant in this national experience not in the third person, as was presented in the Books of Exodus, Leviticus, and Numbers. This is quite different from the Moshe we have seen. Until now he spoke as a prophet. God spoke to him and he spoke to B'nai Yisroel. Now Moshe displays a certain amount of freedom as he shares the experiences of the past from his perspective. Parsha Devarim is the introductory Parsha to Moshe’s formal teaching of the Torah to this new generation. Moshe begins with a history lesson beginning with the most recent events and working backward to the Exodus. Moshe Rabeinu, now only a few weeks from the moment of his death, imparts his teaching and his wisdom upon B’nai Yisroel like a dying grandparent or parent would to his/her children.  This re-telling or repetition of history and laws to a new generation inspired the Talmudic Sages to call Sefer Devarim (The Book of Words- Deuteronomy) the Mishnah Torah or the repetition of the Torah.

The Parsha and the Book of Devarim begin with a narrative statement.  Eilah HaDevarim Asher Diber Moshe El B’nai Yisroel B’Eiver Yarden-These are the words that Moshe spoke to all Israel, on the other side of the Jordan…(Deut. 1:1) For the next 5 verses, the Torah’s text is in the third person narrative form in which a time and place are clarified. Finally, beginning with verse 6, the third person narrative shifts to Moshe’s words.  What follows in Moshe's teaching and Moshe’s repetition of the Torah embodies tradition. Moshe’s teaching and his repetition of the Torah, exemplifies every parent’s responsibility to strengthen the child’s connection to Judaism, to Torah, and to God. Why do we need to be told that for five verses, Moses’ words will be arriving shortly? Since there are no wasted words in Torah, why don’t the words Eilah Devarim appear immediately before Moshe begins speaking? The Or HaChaim, Chaim Ibn Attar (1696-1743), was a leading Moroccan Rabbinic Commentator of his day, explained that the word Eilah implies “only” and is therefore restrictive and separates that which came before from that which follows. The words that preceded this Eilah were God’s the words, and the words that proceeded this Eilah were Moshe’s and are of his own volition.  Citing the Talmud in Tractate Megillah 31, we are reminded that Moshe personally recorded the curses and admonitions in this book and even the legislation which he repeats, he does so voluntarily; not because he was commanded to do so.  The first five narrative verses clarify time and space as Moshe’s words are about to follow because we might conclude that just as Moshe felt free to say what he wants here in Devarim, he might have felt free to say what he wanted in the previous books of the Torah. “Only these words” that Moshe spoke of his own volition. Here was Moshe Rabeinu, the elder statesman, the individual that unquestionably had the closes relationship with God, speaking before the younger generation. He speaks to them about their connection to their past, he speaks to them about their ancestors, their heroic deeds and their backsliding. He speaks to them about a covenant, he speaks to them about the inheriting the land of Canaan.  Moshe begins the process, with his words, to connect the present generation to past generations and to connect this present generation to the original covenant that God made with the Patriarchs, Moshe, and B’nai Yisroel at Sinai. 

One of the roles of leadership is to speak to people in a way that binds the people and the community together. They can be bound together through a common experience (either positive or negative), a shared history, or a common purpose. All of “these words” would transcend differences and make individuals part of something much bigger and more meaningful. So when a leader is afforded the opportunity to present Eilah HaDevarim only these words to communities that are grieving,  it is an opportunity for words to inspire, educate and motivate instead of using “Eilah HaDevarim” only these words; words of moral relativism, words that absolve self responsibility, words of blame and words that lack sincerity and integrity when taken in the context of all the words of hate and vitriol. Such a lost opportunity teaches us the power and the importance of words.

Peace,

Rav Yitz

So Let Us Not Talk Falsely Now, The Hour Is Getting Late (Bob Dylan - "All Along the Watchtower")

Friends of ours who normally go to the Catskills for Passover have suddenly changed their plans. The measles outbreak in Williamsburg section of Brooklyn forced them to change their minds. While many of the Williamsburg residents and Rabbis hold that vaccinations are legal according to Halacha (Jewish Law), there is a small group that has been exposed (no pun intended) to the “alternative facts”, “mis- information”, and questionable data concerning vaccinations. Several New York newspapers raised a fascinating question. This is not a community that has a plethora of access to mass media, or to social media. How did the anti- vaccination campaign over the past few years gain credence in this particular community?  The answer was so obvious that it was profound. People talk, people share ideas, people share information and people share what they hear whether it is true or not. The result is that a disease that was once considered eradicated has returned as a result of people talking, listening and spreading misinformation about vaccinations.

This Shabbat we read from Parsha Metzorah. The discussion and laws for Tamei/ Tahor (Purity & Impurity) as it affects human beings is continued from last week’s Parsha, Tazria. We continue to learn intricate details concerning how an individual becomes ritually purified, his/her reentrance into the camp, and the prominent role of the Kohen Gadol in ascribing a spiritual treatment for a physical expression of a spiritual problem. Besides discussing the laws of the Metzorah, the laws of one who suffers from this skin ailment, the Parsha also confronts the issues of the Metzorah spreading to a house and the method by which that impurity is removed from the house. The second half of the Parsha concentrates on the laws of Taharah Mishpachah, the laws of family purity.

             When Tzaraat is discovered on an individual, he or she would go to the Kohen Gadol, the High Priest, and undergo and examination. However if the Tzaarat spreads beyond the individual and pollutes the home: U’Vah Asher Lo HaBayit V’Higid LaKohen Leimor- “K’Negah NiReH Li BaBayit” – And he that owns the house shall come and tell the priest saying: It seems to me there is as it were a plague in the house. (Lev. 14:35) Even if the individual sees the Tzaarat, sees the impurity, knows that it is Tzaarat, the individual cannot and must not say that “It is plague in the house,” but rather K’Negah literally “It is like a plague”. Rashi explains that “even if the individual is knowledgable and has no doubt as to the nature of the plague, only the Kohen Gadol has the authority and expertise to utter a definitive judgment. Any statement from anyone else ought not be considered definitive. Rashi’s comment appears to be focused upon the issue of “Purity and Impurity”, and reminding us that the authority to decide and declare Purity and Impurity rests solely upon the High Priest. Rashi, is also reminding us that even if it "seems like" an impurity it must be treated as such. However the authority  to officially diagnose and treate resides with the Kohen, everyone else must have enought humility to possess self doubt.  The MaHaRaL of Prague (Rabbi Yehuda Loew of Prague 1525-1609) takes the lesson a step further. “Since it is but the priest who establishes the Nega (the plague and its legal implications); anyone else would not be speaking the truth.”

Here in this simple statement “K’Negah” –It seems to be a plague” , we address the health issue. We recognize the potential damage the Lashon HaRah has done, “K’Negah” – it seems like a plague; then the Kohen treats the plague and the patient. We quarantine the individual/individuals in order to prevent the spread of something that looks like a plague. Knowing that Pesach is soon approaching, and the Holiday means greater socializing and greater exposure; it looks like more people could be at risk. So the Mayor has taken it upon himself to issue a State of Emergency Order instructing everyone to have proof of vaccination. In the meantime, our friends have made alternative plans at home in Toronto; and we all learn the lesson of the power that words and language can have upon the health and welfare of an entire community.

Peace,

Rav Yitz

She Has No Pain Like A Child She Is Pure, She Is Not To Blame (Robert Hunter & Jerry Garcia - "Help Is On The Way")

          Friends of ours celebrated their son’s Bar Mitzvah. We ate, drank, and were subjected to incredibly loud music designed for young people. It always amazes me as a parent, that once you achieve the milestone of your youngest child’s Bar or Bat Mitzvah, the music at every other Bar/Bat Mitzvah seems so much louder. Yes, I suppose it is an indication of old age. We also sat through several speeches. The Bar Mitzvah boy gave offered interesting words of Torah. The siblings spoke. However, it was listening to both the father and the mother speak that began to understand and thinking about our children’s rights of passage and milestones: Bar/Bat Mitzvahs, Weddings, and Bris or graduations. The father spoke and referenced his mother who had passed away several years before. The mother invoked her father who had been unable to attend her older son’s Bar Mitzvah because he, the grandfather of the Bar Mitzvah boy, was in Israel mourning and sitting Shiva for his mother. Through her joy and pride in her son, through her tears and gratitude that her father was able to attend this family event; she demonstrated what every parent understands. At any achievement of a milestone, at every lifecycle event, the parents, we parents understand that the purer the joy, the greater the sense of a desire to invoke and share that moment with a loved one who is unable to be there and, in effect, temper that joy.
          This week’s Torah portion is Parsha Tazria. Parsha Tazria concentrates upon how impurity, a spiritual impurity is passed between people. The majority of the Parsha focuses upon Leprosy as it was considered to be a very physically contagious disease. Parsha Tazria puts the diagnosis, the treatment, and the convalescence in spiritual terms rather than physical terms. We learn that the while this Tumah, this spiritual impurity is present, the stricken individual cannot reside within the camp. After all, God dwells in the camp and we cannot tolerate any impurity near God.
          However, prior to its discussion of Leprosy, Parsha Tazria outlines the somewhat troubling laws concerning impurity in childbirth. Fundamentally, the notion of impurity relates to coming into contact with that which is dead. In Parsha Shemini, Torah outlined impurities that come from dead animals. In this Parsha, we are reminded that a Mother is touched by death during the miracle of childbirth. Isha Ki Tazria V’Yalda Zachar V’Tamah Shivat Yamim Kimei Nitdat Dotah Titmah – When a woman conceives and gives birth to a male, she shall be contaminated for a seven day period as during the days of her separation infirmity shall she be contaminated (Lev. 12:2). Imagine becoming spiritually impure after being blessed by the miracle of childbirth. Yet, this new mother lost blood; she lost some aspect of her life force during the birth process. As a result, while simultaneously being touched by a new life, she is also touched by her own mortality.
          Perhaps there is no more an intense moment than when a new mother, physically exhausted and spent, holds the newborn. The Rabbis of the Talmud teach that surviving childbirth is an equivalent to a near-death experience and saying Birkat HaGomeil is therefore required. (Praised are You, Lord Our God, King of the universe who graciously bestows favor upon the undeserving, even as He has bestowed favor upon me.) Inherent to surviving a near-death experience is the notion that the individual comes precipitously close to death. Even in the miracle of life, we are reminded of its fragility. Even in death, we are reminded that we are forever striving towards elevated levels of holiness. In the most physical moments, and certainly, childbirth is quite a physical endeavor, we are reminded that it is our spiritual task to elevate that physical moment into a spiritually holy moment as well. As parents celebrating our children’s milestones, we are innately aware of the need to acknowledge our sense of loss and elevate it by incorporating it into our celebration.

              Peace

Rav Yitz

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

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

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

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

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

Peace,

Rav Yitz

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

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

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

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

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

Peace,

Rav Yitz