Once In A While You Get Shown The Light; In The Strangest Of Places If You Look At It Right (Robert Hunter & Jerry Garcia - "Scarlet Begonias")

           We have been preparing for this moment since last September’s first day of school. We have talked about it, and we have tried to anticipate our feelings. I tried to downplay it. Earlier this week, our son, our youngest child graduated from high school. Yes, we knew this was going to happen. We circled the date on our calendar. We became acutely aware of this moment with the crossing of various thresholds: acceptance to yeshiva in Israel for his gap year, college acceptances, end of classes, and finally, the completion of his last exam, his senior banquet, and class trip. Despite all the preparation, when our son’s name was announced, my eyes welled up. When his name was announced as the recipient of the Liberal Arts Award for Excellence in English and Humanities, I smiled proudly through tears in my eyes. As I watched him walk out of the auditorium with his diploma, his award, and the big smile on his face; I noticed his blue eyes. His eyes seemed different. Light shone from them. 

          This week we read the third parsha from The Book of Numbers, Parsha Be’Halotcha. In the previous two parshiot: Bemidbar and Naso, B’nai Yisroel takes a census and prepares for its upcoming journey from Sinai to Eretz Canaan. This week, the final preparations are ordered and executed and the departure from Sinai begins. Aaron, Moshe’s brother as well as the Kohen Gadol, lights the lamp for the Mishkan, the entire Levite tribe is purified, offerings made and their service for maintenance of the Mishkan begins. Final instructions for observing Pesach under these new conditions, (they were not leaving Egypt anymore nor had they arrived in the land) were offered, including the case of coming into contact with the deceased and becoming spiritually impure. The narrative tells us the manner in which B’nai Yisroel traveled: sheltered by a cloud during the day and protected by a pillar of fire at night. Then the complaining begins. They complain about the Mannah. They complain about the food. They complain about Moshe’s leadership. Moshe’s sister complains about his wife.

          The first few verses, from which the Parsha gets its name Be’Halotcha seem rather disconnected from the rest of the narrative. Rather, these first few verses seem more connected to the previous Parsha that discussed the various responsibilities of each Levi family and gifts brought by the twelve tribal princes. Left out of last week’s Parsha is the specific role of Aaron and his family.  Now, Aaron is responsible for lighting the Menorah, the Neir Tamid, the eternal light, every day. Aaron is instructed El Mul Pnei HaMenorah- to kindle the lamps toward the face of the Menorah (Num.8:2). What does it mean to kindle lamps (or lights) toward the face of the Menorah? The flames burn leaning towards the center, towards the main trunk of the Menorah.   R’ Ovadia Sforno, the late 15th and early 16th century Italian Rennaissance commentator explains that the three branches on the right side symbolize spiritual pursuits and the three branches on the left symbolize ephemeral pursuits. The flames of each branch bend toward the center to symbolize both the spiritual and the ephemeral bend toward God. The flames on the right symbolize Jewish wisdom and the lamps on the left symbolize secular wisdom. All the flames bend towards the middle to symbolize that all wisdom emanates from God. God is the source of the intellectual and spiritual light. God is the source of knowledge and wisdom.

          The menorah reminds us that knowledge and its pursuit is a Godly endeavor. Indeed, looking into my son’s eyes I saw within him a desire to learn, pursue knowledge, to engage in inquiry and investigation. I saw within him a desire to honestly pursue this intellectual curiosity with passion and honesty. I welled up again, understanding that our son was ready to fuel this light and this passion for learning and I have high school and his teachers to thank.

Peace,
Rav Yitz

Take Care Of Your People; Get Some Of Them Fed (Robert Hunter - "One Thing To Try")

          About two weeks ago, days before 4 hostages were taken at a Texas shul, a 92-year-old Rabbi passed away. Rabbi  Israel “Sy” Dresner passed away. He was thought to have been the most frequently arrested Rabbi. His protesting and arrests began in 1947 when he protested and organized boycotts of British-owned businesses in New York City when the British government blocked Jewish immigration to what was then called Palestine. Rabbi Dresner was arrested while trying to register African American Voters in the Deep South in the early 1960s. He was arrested along with Martin Luther King in Selma. He was arrested protesting the Viet Nam War. Later, Rabbi Dresner would lead protests in front of the then Soviet Consulate in New York and the Soviet Embassy in Washington to shine a light upon the Soviet Union’s treatment of “Refuseniks” - Jews who were denied immigrating to Israel. For Rabbi Dresner, a Reform Rabbi who grew up Orthodox and always wore a kippah, being Jewish,  meant observing commandments between man and God and demonstrating empathy for society's most vulnerable: those without a homeland, those who couldn’t vote, those who were being drafted to fight an unjust war and those who were being denied the right to leave and emigrate to their spiritual home. About ten years ago, Dresner was giving an interview to the Jewish Telegraph Agency and explained that he would protest and get arrested all over again. When asked why his answer was simple yet incredibly profound. “Because I am Jewish and I didn’t see an alternative”. (Shira Hanau/JTA Jan. 17th, 2022 “Most arrested rabbi who marched with Martin Luther King Jr. dies at 92”).

          This week’s Parsha is Mishpatim. Moshe is still at Har Sinai. However, the revelation that occurred with the giving of the Aseret Dibrot (Ten Commandments) is long gone. Instead, God has now started giving Moshe numerous laws that affect the day-to-day issues raised by human interaction. There is no shofar blowing, there is no anticipation of meeting God at the mountain. Rather there is only God telling Moshe how to decide various legal matters including the damages to be paid if my ox gores your ox; two men are fighting near a pregnant woman and she gets hurt,   and how to treat to a Jewish servant, observing festivals, the issues of liability for those who are asked to safeguard another’s property as well as manslaughter, to name just a few of the fifty-three commandments (according to the Sefer HaChinuch).  Moshe tells these laws to Bnai Yisroel and they respond with the words Naaseh v’Nishmah – we will do and learn.  The Parsha concludes with glowing fire upon the Mountain that Moshe ascends once again.

          While the events at the Sinai proved to be awe-inspiring, no one can live everyday life in a perpetual state of awe. When B’nai Israel experienced that moment of revelation, it left them nearly paralyzed. Overwhelmed and paralyzed with awe and fear, B’nai Israel could not hear all Ten of the Dibrot, all ten God’s statements. After the first commandment,  B’nai Israel pleaded with  Moshe Rabeinu to return to the top of the mountain and receive the other nine commandments. The laws spelled out in Mishpatim are remarkably un-inspiring. They are incredibly mundane. Yet all these 53 laws answer one fundamental question. While at the foot of that smoking mountain,  experiencing revelation, B’nai Israel was told that they are a Kingdom of Ministers (Ex. 19:6). While that is all well and good, B’nai Israel is left wondering how is a Kindom of Ministers supposed to behave? What underlying philosophy or ethical standard provides a basis for all these seemingly mundane laws and concerns about my ox goring your ox?    V’Geir Lo Toneh V’Lo Tilchatzenu Ki Geirim HeYitem B’Eretz Mitzrayim - You shall not taunt or oppress a stranger, for you were strangers in the land of Egypt . The Geir, along with the Almana and the Yatom - the widow and the orphan are examples of the most vulnerable members of that society. Taunting or oppressing the stranger or pain to the Widow or the Orphan V’Chara Api V”Haragti Etchem BeCherev - My Wrath shall blaze and I shall kill you by the sword (20:20-23). To be a “Nation of Priests”  defined by the commentators in Parsha Yitro is to serve God and minister to humanity (Ex. 19:6). Here, in Parsha Mishpatim, it means caring for the vulnerable and the weak. It means that the organizing principle of a civilized society is to protect the most vulnerable. 

          A society inhabited by a Nation of Ministers is a society that cares for the vulnerable and the alienated. Sometimes it seems easy to forget that the Judeo-Christian ethic that so many self-righteous religious and political leaders cloak themselves in is made from the simplest and most humble of fibers: empathy. Even former slaves may lack empathy.  Even former slaves need to be reminded that they were once strangers in a strange land. Remembering our humble and perhaps even humiliating origins are supposed to provide us with the requisite empathy in order to be the Kingdom of Ministers, to minister to the needy, to help the most vulnerable, and to shine a light upon socio-economic and religious persecution. Certainly, Rabbi Israel “Sy” Dresner understood that. 

Peace,
Rav Yitz

Arabian Nights Our Gods Pursue Their Fights; What Fatal Flowers of Darkness Bloom From Seeds Of Light - Robert Hunter & Jerry Garcia - "Blues for Allah"

           This week was the 80th anniversary of the attack on Pearl Harbor and the United States’ entrance into WWII when the world was divided between the forces of fascism/authoritarianism and democracy. Ironically, this week President Biden met with the largest democracies in Europe prior to his meeting with Europe’s most authoritarian regime: Russia. Russia has amassed approximately 100,000 soldiers and equipment along its border with Ukraine. It seemed that the President wanted to confront Putin using the language of sanctions and diplomacy, so he needed to know the position of Europe’s largest economies regarding any such diplomatic response. Also, the President responded to another authoritarian regime by announcing a diplomatic boycott of the upcoming winter Olympics in China. On a global diplomatic scale, we witnessed the confrontation or a clash between liberty/democracy and suppression/authoritarianism.

          This week’s Torah portion is VaYigash.  The confrontation between Yosef and his brothers is about to occur. The Parshah begins with Yehudah approaching his brother Yosef, whom he does not recognize, and pleads for Benjamin’s freedom.  Yosef reveals his identity. Then Yosef and his brothers hug and kiss each other. They cry and they forgive each other. Yosef asks about his father’s welfare. The brothers return to their father, Yaakov, and tell him that Yosef is alive. The brothers explain that everyone, the entire clan, should go down to Egypt. So this clan, including Jacob, the brothers, their wives, and children, heads down to Egypt. Yaakov meets Pharaoh. Yosef’s family is given a parcel of land outside of Egypt in a place called Goshen, where they can tend to their flocks. Yaakov is reunited with his beloved Yosef in the land of Goshen.

          For the ChaZaL, the Sages of Blessed Memory, the Sages of the Talmud, the confrontation between Yosef, the second most powerful man in Egypt, and Yehudah, the leader of Yaakov’s sons; the confrontation is much more than just two brothers meeting up after a couple of decades. For ChaZaL, the word VaYiGaSh refers to Yehudah girding himself for war. Remember, Yehudah does not yet know the identity of the man standing before him. For all Yehudah knows, this man, who looks Egyptian, dresses Egyptian, and speaks Egyptian embodies the most powerful empire and the most dominant culture in the world. However, according to the Or HaChayim that is not the plain meaning of the word. The Or HaChayim, Rabbi Chaim ibn Attar an early 16th Century Moroccan Kabbalist and Talmudist,  explains that if Yehudah was “girding himself for war” then he would not have spoken so respectfully and politely to Yosef: Bi Adoni “if it pleases my lord”. Nor would Yehudah be concerned with antagonizing Yosef’s anger. Instead, Yehudah approached  Egypt’s second in command diplomatically, not girded for war with his sword unsheathed or his gun drawn so to speak,  but confidently,  striding powerfully towards Yosef bypassing guards and advisors, and then quietly and privately speaking into the minister’s ear. Make no mistake, when Yehudah tells the minister that he is just like Pharaoh he is not paying the Minister a compliment. Yehuda speaks truth to power,  without subtleties, coldly and brutally honest. However, Yehudah confronts the minister in a  whisper, privately, without causing embarrassment to the second most powerful man in the Egyptian empire.

          For the Talmudic Sages, Yehuda’s approach to this representative of Egypt was not an approach between two men but a clash between two cultures, a clash between idolatry and monotheism, a clash between two diametrically opposite worlds. Most of history, at least European History is a similar clash albeit, between religions or between sects of the same religion. This week, we are reminded that these powerful clashes are not solely confined between religions. These “cosmic” sorts of clashes also occur between the force of democracy and the forces of authoritarianism and tyranny. In either case,  depending on the diplomatic skills of both sides, such “cosmic” clashes can either exacerbate tensions or diminish tensions.

Peace,
Rav Yitz

On The Dreams You Still Believe; Don't Give It Up; You Got An Empty Cup (Robert Hunter & Jerry Garcia - "Comes A Time")

           I happened to be at the supermarket this week. My wife needed oil, potatoes, sweet potatoes, onions, and something healthy to offset all the starch and oil of latkes and Chanukkah foods. As I left the supermarket, I saw one of my wife’s book group friends.  After the standard chit chat, she asked me which yeshivot and universities our son hopes to attend?  Which Yeshivot and universities did we prefer? For the next ten minutes, we discussed the merits of various yeshivot and universities in Ontario. She spoke about why her son attended a particular Yeshiva and planned upon attending a particular university as opposed to another. Then she made an interesting comment.  When she and her husband first discussed where they thought their son should attend Yeshiva and university,  their sole consideration was to protect and shield their son from all the shmutz of modern society, all the hedonistic behavior, the drugs, and all the difficult things that young vulnerable adults face. Then they realized that if this was the sole criteria for choosing a Yeshiva and university;  then they were going to be greatly disappointed. She explained that no Yeshiva nor university could protect her son from all the negative aspects of secularism. hedonistic culture. So they adopted a new approach and looked at yeshivot and universities that provided the tools to deal with, and not deny the negative aspects of secularism in our everyday culture. Ultimately, her son would have to decide how much he would assimilate into the dominant culture. She hoped that her son would have enough knowledge and character to make a thoughtful and informed decision. 

           This Shabbat we read from Parsha Mikeitz. Mikeitz always coincides with Chanukah.  The Parsha begins two years from when VaYeishev concluded. Pharaoh has a dream. He is unsatisfied with all attempts to interpret it. Pharaoh's wine chamberlain remembers that Yosef accurately interpreted his dream while in prison. Yosef is released from prison and brought before Pharaoh. He interprets that soon will begin seven years of abundance followed by seven years of severe famine. Pharaoh appoints him as viceroy to oversee the project. Egypt becomes the granary of the world. Yaakov sends his sons to Egypt to buy food. The brothers come before Yosef and bow to him. Yosef recognizes them but they do not recognize him. Without disclosing his identity, Yosef sells food to the brothers;  but he keeps Shimon hostage. Shimon will remain a hostage until they bring their brother Binyamin as proof that they are who they say they are. Yaakov refuses to let Binyamin go to Egypt, but when the famine grows unbearable, he accedes. Yehuda guarantees Binyamin's safety, and the brothers go to Egypt. Yosef welcomes the brothers lavishly as honored guests. When he sees Binyamin he rushes from the room and weeps. Yosef instructs his servants to replace the money in the sacks and to put his goblet inside Binyamin's sack. When the goblet is discovered, Yosef demands Binyamin become his slave as punishment. Yehuda interposes and offers himself instead, but Yosef refuses.

             For the first time, beginning in last week’s Torah portion, VaYeishev and again in Mikeitz, we read about an individual encountering a dominant culture while still retaining his sense of code and morality. Avraham left the dominant culture and encountered it periodically but did so accompanied by his wife. Yitzchak encountered a different culture but had never left home in a spiritual nor a physical sense (he always remained in the land). Even when Yaakov encountered Shechem, he did so accompanied by his sons. However, Yosef was in his late teens, early twenties when arrived in Egypt. He worked for Potifar. He had to stave off the sexual harassment of Potifar’s wife and accept the injustice of prison. At the beginning of Mikeitz, we find Yosef in prison, still referred to as Naar Ivri- Hebrew Youth even though he is 30 (Gen. 41:46).  Even after interpreting Pharaoh’s dreams, becoming a Viceroy, wearing Egyptian clothes, looking Egyptian, being clean-shaven like an Egyptian, speaking Egyptian, marrying an Egyptian woman (Asnat) and receiving an Egyptian name (Zaphenat Paneah), and essentially living an Egyptian lifestyle; Yosef somehow manages to maintain his tribal loyalty, his Jewishness, his sense of morality and code. When Pharaoh tells Yosef about his dream and is asked to interpret it; VaYa’An Yosef et Paroh Leimor, Biladai Elohim Ya’Eneh et Shlom Paroh – Joseph answered Pharaoh saying, That is beyond me; it is God who will respond with Pharaoh’s welfare.   The Or HaChaim comments that Biladai  “that is beyond me” is not necessarily an expression of humility. Biladai means “this does not depend on me”. Yosef’s response not only gives credit for his “Dream Telling Gift” to God; Yosef subtly indicates that his code and his theology will not waver within this overbearing and all-encompassing culture. Yosef adds the words Shlom Paroh- literally, the peace of Pharaoh. Yosef is merely a vessel. He isn’t so much interpreting a dream, as he is providing prophecy. As a result, Yosef must speak truth to power and cannot bend or interpret the meaning to satisfy some other agenda or plan except God’s plan.

           Yosef, at the relatively young age of 30 has accepted the fact that his path, is part of God’s plan. Yes, some people are lucky to sense that a plan has been revealed to them. Yosef’s spiritual strength, his unwavering sense of belonging to a covenantal relationship means that no matter the name, no matter the clothes, no matter the culture, he is acutely aware that certain constants will keep him grounded in his relationship with God.  No, I don’t know the path our son or any of our children are supposed to take. We can offer them guidance as they make their way along the path of their lives. Eventually, they will need to make those decisions for themselves. While we light the Chanukah candles, we are reminded of Judaism’s survival within a powerful Hellenistic culture, we are reminded of Yosef surviving within a powerful Egyptian culture.  As our children make their way in the world, their mom and I only hope that we have provided them enough tools, enough education, and enough grounding in values that we deem important so that their decisions are an expression of a moral code and covenant to which they belong.

Peace,
Rav Yitz

I Guess That Can't Revoke Your Soul For Trying; Get Out Of The Door, Light Out, and Look All Around (Robert Hunter, Jerry Garcia, Phil Lesh, & Bob Weir- "Truckin'")

           Frequently, our 17-year-old son confides that he can’t wait to finish high school, spend a gap year in Israel and then head off to university preferably out of town. When he tells me this, I smile since I felt the same way many years before. Lately, when we sit down to Shabbat dinner, he will say “this is my last  Shabbat of Parsha such and such before I leave home.” His mother immediately states that she cannot believe it and urges him not to rush away her time with him.  Although he says it in a kind and loving way, he clearly looks forward to moving on to the next chapter of his life. While we would love for our son to remain close by, intellectually we understand the importance of a child leaving home and making his/her way in the world. We find it reassuring that for years now, universities such as Harvard and Yale to name a few, preferred that their incoming freshman take a gap year in order for the student to mature and be more prepared for living away from home.  

          This Shabbat we read from Parsha VaYeitze. The narrative focuses upon Yaakov. For the first time, Yaakov will find out what it means to be alone in the world.  He has left his mother, Rivkah, and his father, Yitzchak, for the first time. In fleeing his brother Esav, Yaakov now embarks on a new phase of his life. For the first time, but certainly not the last time, he will contend with being alone. He will learn to be an independent individual. Yes, Yaakov will meet his future wives, his cousins Leah and Rachel. He will work for his father-in-law, Lavan, and he will have children. The narrative will focus upon Yaakov’s life from young adulthood to becoming a responsible father, earning a living, and all the trials, tribulations, and tensions of career and family. As Yaakov makes his way in life, eventually, he will learn more about himself. With each event, with each adventure, Yaakov has an opportunity to become better connected to himself, and better connected to a covenant that his father bequeathed to him. Through trial and error, Yaakov will figure out to whom he should spiritually cling: Esav, his parents, Lavan, his wives, and God.

          At the conclusion of the previous Parsha, Parsha Toldot, we read that Yitzchak and Rivkah instructed Yaakov to go to Padan- Aram, to the house of Bethuel (Rivkah’s father’s home) and take a wife from there. We would expect Parsha VaYeitze to begin with Yaakov heading to Padan- Aram. Instead, VaYeitze begins: VaYeitze Yaakov M’Beer Sheva VaYeilech Charana – Yaakov departed from Beer Sheva and went toward Charan.  VaYifga BaMakom and he experienced and encounter (Gen 28:10-11) If Yaakov’s ultimate destination is Padan Aram and Rebecca’s family of origin, why does the Torah explain that Yaakov stopped at Charan and experienced an encounter? Did Yaakov stop in Charan intentionally in order to have an “encounter”? Or was his stopover in Charan and the ensuing “encounter”  unintentional. Clearly, if the Torah is taking the time to explain Yaakov’s itinerary and the resulting “encounter” during his stopover, then it must be important. Yaakov has never been away from home. He was supposed to head toward his mother’s family, the same family that Rivkah knew enough to leave when she was younger.  Like his mother, Yaakov must leave his family of origin in order to preserve his life.  However, the reason for Rebecca’s departure and the reason  Yaakov’s departure were very different. In Toldot, Yaakov was described as Ish Tam  Yoshev Ohalim – a simple man [of faith] who dwells in tents (Gen. 19;27) The Talmudic Sages explain that Yaakov’s dwelling in the tent meant that he spent time in his parent’s tents studying and learning. However, no amount of learning would prepare him for what he would contend with when dealing with Rivka’s family and particularly his uncle Lavan.  Rabbi Kamenetsky, (1891-1986), explained that prior to arriving in Paddan Aram, Yaakov stopped in Charan to learn from Shem and Eber. Shem was Noah’s son and Eber from the generation of the Tower of Bavel. Both were considered righteous and wise men who lived in unsavory environments and managed to retain their sense of righteousness. Yaakov sought their practical wisdom prior to his encounter with Lavan, becoming independent, and maturing in an unsavory environment.   As a result of Yaakov’s diversion, Yaakov understands that he must maintain a relationship with God, and he understands that he will need to find his way home when the time is right.

          For Yaakov, he needed to leave his physical home for fear of his physical safety. He was heading towards a place that would test his values and test his ethical code.  Certainly, he took with him the values and the learning that he acquired from his family.  By making a stopover in Haran, by taking time to put into practice the wisdom and the book learning he acquired at home; he had  “an encounter”, that steeled himself for what he would experience with Uncle Lavan.  After the stopover and after the “encounter”, Yaakov took God with him as well as the sense of the land, covenant and a sense of purpose. Certainly, our son has acquired a moral code, a sense of ethics as well as “book learning”. Prior to heading off to four years of university, he understands, appreciates, and looks forward to a gap year, a stopover, to put into practice what he has learned. He looks forward to the “encounter” of studying in Israel, in order to give him a deeper sense of purpose as he continues his intellectual, emotional, and spiritual journey in life. Certainly, our son looks forward to his upcoming departure and I think both my wife and I are comforted knowing that his gap year in Israel will give him the self-confidence and the added focus for dealing with university life.

Peace
Rav Yitz.

Just Want To Have A Little Peace To Die And A Friend Or Two I Love At Hand (Robert Hunter & Jerry Garcia - "Black Peter")

          Late last week, while  Americans and allied forces prepared to leave Afghanistan, and airlifting Afghanis who were able to get to the airport and had the necessary papers to leave, a suicide bomber killed over 100 Afghan civilians 13 U.S. service members: 11 Marines, one from the Army and one from the  U.S Navy. With 4 days before pulling out of Afghanistan, these 13 Service members, 12 of whom were between the ages of 20-23, and one was 31 lost were days away from going home, their families were days away from being reunited with loved ones. Not one of those 13 service members had a chance to prepare for their own deaths, to gather loved ones around them, tell them that he/she loved them.  So I watched 13 coffins arrive at Andrews Airforce base, 13 coffins treated with the dignity and the respect that the deceased should always be treated, and ultimately escorted to their families for burial. Each coffin was saluted by the President, the First Lady, the Secretary of the Defense, and other military brass.It was a somber moment and a powerful reminder of the importance of closure when dealing with the death of a loved one.

            This week’s Parsha is the Parsha Nitzavim. According to the Aggadah, this is 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. God has commanded Moshe to say his goodbyes and impart the final vestiges of wisdom.

            We are taught that death is a part of life. Yet many of us are afraid of death. Many of us believe that we should shield our children from death, sadness and loss. However, when we read Parshat Nitzavim, we learn that while impending death is sad, death in the manner of Moshe’s can take on an aura of holiness – of Kedushah. It is in holiness that we attain the highest level of life, a life that is directly connected to God. When death comes like this, from God, with an opportunity to say Goodbye- with an opportunity to impart wisdom to one’s children, death is not mundane, death is not ordinary, but rather holy and part of life, the final expression of holiness in a very physical endeavor. When we talk of strength, we, unfortunately, think of the person who lifts a lot of weight. We think of the person who doesn’t cry, who remains stoic if he/she is all torn up inside. At this time of year, from Elul through Sukkot, when we recite the 27th Psalm and conclude with the words Chazak v’Ya’Ameitz Libecha, v’Kavei El Adoshem – Strengthen yourself, and he will give you courage; and hope to HaShem!, we now understand what it means to strengthen oneself.  Moshe had that kind of strength. To be aware of the end of life, to prepare for it, to draw loved ones toward and tell them how we feel is the epitome of courage.

         One of the service members was a 23-year-old Marine from California, Sgt Nicole Gee. Days before the attack, while helping Afghans get through the myriad of obstacles that separate them from freedom, she posted a picture of her cradling a little baby. She posted the picture on her social media account with the caption saying that this is why she loved her job. Amid a war zone, amid the chaos of an airlift and the stress of an enemy waiting for America and its allies to leave before they do whatever they want to Afghan citizens, Sgt, Nicole Gee was able to re-affirm life in a place and a moment where life was cheap and death seemingly close by. Sargent Gee, with that poignant picture, reminds us to reaffirm life no matter how difficult, no matter how troubling. The Jewish People are less than a week from celebrating Rosh HaShanah, (Jewish New Year). Rosh HaShanah is also known as Yom HaDin (Judgment Day). So while there is joy at arriving on the brink of a new year, perhaps there is a bit of anxiety while awaiting Judgment. The tragic deaths of those 13 service members should remind us that if we have that we should seize the opportunity to tell our loved ones, that we love them so that there is always closure.

Peace,
Rav Yitz

 there is always closure.

Peace,

Rav Yitz 

The War Soon Being Over, She Went And Looked Around; Among The Dead And Wounded Her Darling Boy She Found (Arrangment by Jerry Garcia - "Jack A-Roe)

           On the international stage, this week has been very interesting and even troubling. Concluding a war is never a neat, simple, and organized endeavor. As we watch the news, listen to retired Generals, Intelligence Directors, and other experts and as we see the images coming out of Afghanistan, we are reminded that ending a war is never easy. There are always refugees, there are always those trying to “get out” and make their way toward the “West”. Chaos always seems to overwhelm the most vulnerable, and the side that is leaving the battlefield. When writing about or discussing the conclusion of wars, especially in the Middle East, Tom Friedman, the New York Times columnist, and author explains that there is the “morning-after” and the “morning after the morning after”. The former speaks of the chaos that ensues when the war ends and the victors realize they are the victors. The latter speaks of the chaos that ensues when the victors now realize that as the victors, they are responsible for rebuilding, governing, and ending the chaos. Of course, whether talking about the “morning-after” or the “morning after the morning after”; one thing is very clear. It is much easier to start a war than to conclude one with dignity, grace, minimize chaos, and loss of life. 

          This week's Torah portion is Ki Teitzei. Moshe continues with listing laws such as rights of the firstborn for an 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's 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 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 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 and contending with the world.

          The Sages understand that going to war should never be taken lightly. It is not enough to consider all the reasons to go to war; one must also consider the “morning after” and the “morning after the morning after”, meaning the “peace”. Certainly, Torah is not so naive to think that war can always be avoided. However, like everything in the Torah, there is a way to deal with mankind's most destructive and animal-like instincts and elevate the human spirit to something more. Reading Ki Teitzeh in a figurative manner reminds us that whenever we are confronted with any conflict, we must always understand that we will have to confront the aftermath of that conflict, “the morning after” and the “morning after the morning after”.  As a result, We can deal with the aftermath of a conflict the same way we deal with conflict,  in the heat of emotion or we can choose to deal with the aftermath of a conflict with a cool thoughtful demeanor with an eye towards a constructive future. Whether it is our own lives or Afghanistan only time will tell

Peace,
Rav Yitz

Full Of Hope, Full Of Grace Is The Human Face (John Barlow & Bob Weir- "Throwing Stones")

           Earlier this week, the Jewish People celebrated Shavuot, the Feast of Weeks, the celebration of the Giving of the Torah. A synagogue ritual that normally occurs on Shavuot, as well as on  Pesach and Sukkot, is the ceremony known as Duchening. The Kohanim of the congregation stand upon the bimah and with Talis covering them, and bestow a blessingknown as Birkat Kohanim upon the congregation. In Israel, the Duchening ceremony occurs every Shabbat. On Friday night, before sitting down to the Shabbat dinner, it is traditional for the father to give the Birkat Kohanim upon his children.  Many years ago, I attended  a wedding and  a baptism in a Catholic church.  During both ceremonies the Catholic Priest invoked the words of the Birkat Kohanim, both in Latin and English. When I made the Birkat Kohanim this past Friday, our dinner discussion included the recent events in Gaza and Hamas’ continued rocket fire targeting Israeli citizens. Even more disturbing than Hamas’ rocket fire has been the street violence that occurred in Lod, Haifa, and other Israeli towns where Israeli Jews and Israeli Arabs live near each other.  Our son asked if there was an Islamic equivalent of Birkat Kohanim that a parent offers his/her child, or to the community for that matter. I explained that I did not know. I assumed that there is probably a blessing that a parent gives a child but I did not think that such a placing was also the same as a “Priestly Benediction” since Islam did not have “priests” like Judaism or Christianity. 

          This Shabbat we read from Parsha Naso. The Parsha’s 176 psukim make it among the longest single parshiot in the entire Torah.  Its length is also reflected in the wide variety of topics covered including the census for the tribe of Levi - the Priestly tribe, the responsibilities for the maintenance and operation of the Mishkan, the purification of the camp,  the treatment of the wayward wife (the Sotah), the vow of the Nazir (a vow that limits the behavior of the individual as a means of elevating oneself to a higher level of holiness for only a limited time),  the identical tribal offerings made by each leader in order on twelve successive days. This ritual offering celebrated the fact that the Mishkan was “open for business”. Inserted into these seemingly disparate rules and narratives are the priestly benedictions. A quick glance at the different components of Parsha Naso suggests that each blessing is connected to the other by focusing upon the image and the theme of Naso – “lift up” or "raise up". Indeed, each of the three blessings focuses upon the idea of  issues of spiritually uplifting our souls, spiritually uplifting  ourselves in holiness. We accomplish this either through our own actions or the actions of the other.

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

          I thought about our son’s question, I thought about my own childhood dutifully walking towards my father and receiving this blessing. I thought about the blessing itself with its invocation of peace, of God’s shining his glory about the person receiving the blessing. I thought about God raising his face towards the person receiving the blessing.  I remain unfamiliar with any equivalent in Islam where a priest stands before the community and issues Birkat Kohanim - a “Priestly Benediction”  or an equivalent. To this day, I can’t imagine why parents in Gaza, the West Bank, East Jerusalem, or mixed Israeli Arab and Jewish neighborhoods (Haifa for example) would listen to Hamas and place their children in harm’s way. I can’t imagine hating so much that I am willing to harm my own children in order to feed that hatred. I thought about the words that Golda Meir purportedly said: ”Peace will come when the Arabs will love their children more than they hate us.”  When the Palestinian people stop listening to Hamas, when they stand up to Hamas rather than offer their own children to Hamas’ hatred, then Israel will know there is a partner for peace in Gaza.  

Peace,
Rav Yitz 

But The Darkness Never Goes From Some Men's Eyes (John Barlow & Bob Weir ("Throwing Stones")

           A month after joining a Trump supporting mob riot at the U.S. Capitol building,  Canada declared that the Proud Boys a domestic terrorist organization. Like other white supremacists, fascist groups, the Proud boys peddle militant Christianity, white supremacy, and fascist ideology fomenting conspiracy, hate, and disinformation about Jews,  people of color, women, and the growing multiculturalism of North America. Ironically, the U.S. government which was attached on that horrific day has not yet placed this organization on a terrorist watch list. Instead, the Canadian government appreciates and understands the threat to liberal democracies posed by hate-based organizations that peddle conspiracy theories and prejudice against immigrants, people of colour, Jews, and anyone who is different. Indeed, laws tell a lot about the values and the courage of a society.

          This week we read from Parsha Mishpatim. Moshe is still at Mt. Sinai. However, the revelation that occurred with the giving of the Aseret Dibrot (Ten Commandments) has come and gone. Instead, God  gives Moshe numerous laws that affect the day to day issues raised by human interaction. There is no shofar blowing, there is no anticipation of meeting God at the mountain. Rather there is only God telling Moshe how to decide various legal matters including the damages to be paid if my ox gores your ox; two men are fighting near a pregnant woman and she gets hurt,   and how to treat to a Jewish servant, observing festivals, the issues of liability for those who are asked to safeguard another’s property as well as manslaughter, to name just a few of the fifty-three commandments (according to the Sefer HaChinuch).  Moshe tells these laws to B’nai Yisroel and they respond with the words Naaseh v’Nishmah – we will do and learn.  The Parsha concludes with glowing fire upon the Mountain that Moshe ascends once again.

          Following the awe-inspiring revelation at Sinai in Parsha Yitro, it might seem like a spiritual let down to read of one law after another and the mundane rules that are established to govern human interaction. However, buried beneath these rules and regulations God reminds Moshe of the foundations upon which these executive orders are based.  V’Ger Lo Toneh  V’Lo TilChatzenu Ki Geirim Heyitem B’Eretz Mitzrayim – You shall not taunt or oppress a stranger, for you were strangers in the land of Egypt. The Talmudic Sages in Baba Metzia 59b remind us that the Torah expresses caution regarding the treatment of the stranger no less than thirty-six times. No other “executive order”, no other commandment such as loving God, Shabbat, circumcision, forbidden foods, uttering a falsehood occurs as frequently as the refrain to love the stranger or refrain to avoid oppressing the stranger.  The Talmudic sages define the “stranger” to be the idol worshipper turned proselyte. Once the “stranger” ceases worshipping idols and begins the process of Torah study; no one should oppress, mock or demean the proselyte’s origins. In a sense, the Sages consider the “stranger” to be spiritually defenseless. Later Medieval Commentators explain that the “stranger” is not only an idol worshipper turned proselyte (the spiritually defenseless), but the economically defenseless as well. RaShBam (11th Century French commentator and Rashi’s nephew) clarifies “Do not oppress him” to mean that you should not force him to do your work since he has no champion. RaMBaM, the great Spanish commentator, adds a caveat to RaShBam. God defends the defenseless. God protects the widows and the orphans. In the previous Parsha, Yitro, God reminded Moshe to tell B’nai Yisroel that they were to be a Nation of Priests, that is to say, B’nai Yisroel is supposed to embody Godliness here on earth. Caring for the stranger embodies Godliness. Failure to care for the stranger embodies the Egyptians.  

  The laws in Mishpatim and the laws of any country reflects that society’s underlying concern of human relationships and the sanctity of human relationships. It is human nature to fear the “other”, to fear the “stranger”, to fear those who look different.  Torah, Judeo-Christian morality, liberal democracy, appeal to something that transcends human nature. Instead, we are supposed to strive for something greater than human nature. We are supposed to transcend our fear of the stranger. We are supposed to transcend our trepidation of the “other”. Parsha Mishpatim reminds B’nai Yisroel that of all people, the Jewish people should be able to empathize with the stranger. After all, at numerous points in Jewish history, we were all strangers.   The laws presented in Parsha Mishpatim demonstrate how former slaves created a civil, just, caring, and humane society predicated upon the law, trust, the sanctity of the human soul, and the necessity for empathy. Indeed, for its time, it truly was revolutionary. 

Peace,

Rav Yitz

Promises Made In The Dark Dissolve By Light Of Day (Robert Hunter & Bob Weir - "Easy Answers")

           Well, we are in the final days of 2020 and the first days of 2021. I have never heard so many people express joy for a year to conclude. Personally, I wish 2020  happy good riddance. Likewise, I have never seen more people express the hope that a new year will be better, not even necessarily “happy”, “good” or as Jews say at Rosh HaShanah, “sweet”. We would just settle for “better” or “improved”.  At this time of year, the biggest resolutions are to eat healthily, lose weight, and exercise.  There are numerous commercials for exercise equipment, weight loss programs, and pre-measured meals that only require cooking at-home preparation.  Psychologists generally agree that the number one cause for people’s failure to fulfill their resolution is that the resolution itself was unrealistic and too big. Instead of setting a goal of losing 60 pounds over the course of a year, maybe a more realistic goal would be 25-30 pounds.  Instead of setting a goal of running a marathon by the end of January, perhaps start with a kilometer or two and gradually and safely build up stamina. Or, instead of looking at the resolution and becoming daunted by its enormity; break down that resolution into manageable parts. Losing 5 pounds each month (60/12) is much more manageable than focusing upon 60 pounds. While trying to fulfill my resolution of more exercise, I worked out on our elliptical machine and I  thought about the value and importance of making Resolutions.  Resolutions seem to be directed inward, towards one’s self, as opposed to a promise or a vow which tends to be directed outwards towards someone else. Also, there seems to be a difference between breaking a resolution and breaking a vow. Breaking a resolution disappoints and affects one’s self, breaking a vow or a promise disappoints and affects the other person. 

This Shabbat, we read from Parsha Vayechi. This is the final Parshah in the book of Breishit. The Parsha begins with Yaakov calling Yosef and making him swear an oath that he will not be buried in Egypt. He also blesses his grandsons Ephraim and Menashe. He gathers his sons together and offers each son a blessing or a prophecy. Yaakov dies and his sons take him out of Egypt and fulfill their vow. They bury their father in Hebron alongside Avraham and Yitzchak and Sarah Rebecca and Leah. Afterward, the brothers fear that Yosef will finally take vengeance for their mistreatment of him. Yosef doesn’t, and the brothers and their families continue to grow and prosper in Goshen. As Yosef prepares for his death, he requests that his brothers promise to bring take his bones out of Egypt and bury them in Eretz Canaan. 

When Yaakov beckons Yosef, it is not enough for Yaakov to share his dying wish with Yosef. Yaakov needs Yosef to swear an oath that he will fulfill his father’s final dying wish. To demonstrate one’s “swearing a vow,” Yaakov tells Yosef: Im Nah Matzati Chein M’Einecha If now I have found grace in your eyes Sim Nah Yadcha Tachat Yereichi put, I pray of you, your hand beneath my thigh v’Asita Imadi Chesed v’Emet –,and deal kindly and truthfully with me. However, Yosef does not do as his father asks; Yosef does not put his hand beneath his father’s thigh as an indication of swearing an oath. Rather, Vayomer [Yosef] said, Anochi Eseh Chidvarecha – I personally will do as you said. The text clearly conveys that Yosef did not make a “vow” to Yaakov. Yosef did not put his hand beneath his father’s thigh as an indication of making a vow. Rather he said that he would take care of the matter personally.  Rabeinu Chananel, a tenth-century Egyptian Talmudic commentator, briefly and succinctly explains that Anochi Eseh M’Atzmi – I will take care of it myself hence there is no need for swearing an oath. Rav Ovadia Sforno – the 16th Italian Renaissance Torah Commentator adds a more in-depth comment over the fac t that Yosef did not at first swear an oath to Yaakov’s final request. Anochi Metzad Atzmi Eseh Kidvarecha B’Chol Chai – As far as I am concerned, I will do as you say with all my power. Yosef’s response suggests a possible excuse in case he cannot fulfill the dying wish. “I will do everything in my power” acknowledges that  Yosef is only second in command and requires Pharoah’s permission. In case Pharaoh refused the request; then Yosef still fulfilled his father’s final wish.  Yosef did everything did “everything in his power”, but Pharaoh denied permission.  Yaakov senses the hesitation and tells Yosef: Hishava Li – Swear to me, Vayishava Lo – and He [Yosef] swore to him [Yaakov]. Yaakov does not want any excuses nor does he want Yosef relying solely upon his own relationship with Pharaoh. Pharaoh will understand a son swearing an oath to his dying father and would never refuse a request of that nature. However Yosef is not a servant, he is the second most powerful person in Egypt, and he remains Yaakov’s favorite son. As a free individual, Yosef is only bound by his conscience. He is free to question. The servant, on the other hand, has no such ability. He is bound to fulfill his obligations whether forced or unforced. The Malbim, the 17th-century commentator, explains that Yosef was acting as a son should. Yosef was trying to act out of filial responsibility, based upon his own free will rather than a servant who is bound by oaths. 

It appears that there are moments where one’s own volition is not enough in fulfilling a final wish.  Yaakov makes Yosef swear the oath to prove that Yosef’s actions are those of a servant to his father and not as a son. Under normal circumstances, according to our ChaZaL – our Talmudic sages, we are already bound by Torah; there is no need to accept artificial/external bonds. The bonds of Torah and mitzvot should be enough.  The bonds of Torah and mitzvot are designed to be reachable goals, objectives that require a little effort but are all within the realm of the possible.  There is no need to pile on and make observance more difficult and more taxing. So I finished my final workout on our elliptical machine for 2020 feeling a bit better about myself. 

Peace,

Rav Yitz

I Guess They Can't Revoke Your Soul For Trying; Get Out Of The Door, Light Out And Look All Around (Robert Hunter, Jerry Garcia, Bob Weir & Phil Lesh - "Trucking")

           Like parents of many 18-year-old children here in North America, we said “good-bye” to our 18- year old daughter as she left for her gap year in Israel.  The airport was almost like a ghost town, only one parent could walk inside with her (mommy insisted on walking in). As a result, her siblings and I had to say our goodbye’s curbside. As she and I took a minute, I 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. I reminded her, that the home where her parents are, is open 24/7, it is open for shelter, refuge, re-charging as well as reminding her of her values, her roots, and a sanctuary. Through our tears I reminded her that this is what we, her parents, signed up for:, raise, feed, clothe, educate, and instill values, morals, and life lessons as possible in order to diminish the risk when they do leave. Indeed a child’s leaving is inevitable. I looked into my daughter’s big blue eyes and reassured 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 an 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’s 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 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.  Yes, she departed with her own coat of armor: face mask, face shield, hand sanitizer, gloves, and Lysol wipes. 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

Things Went Down We Don't Understand But I Think In Time We Will (Robert Hunter & Jerry Garcia - "New Speedway Boogie")

          I should be upbeat, perhaps even happy. Baseball has returned this week. Something that suggests “normal”, something that suggests a seasonal means by keeping track of time (a schedule, box scores to check in the morning, or a big weekend series). Yet, I am deeply troubled. We have been watching what has been happening in Portland. We have watched as federal troops, who are not part of the U.S. armed forces but rather from other Federal agencies such as Border Patrol and Department of Homeland Security, etc., in unmarked battle, fatigues have fired upon non-violent protesters, who have arrested non-violent protesters. My family and I have watched, I have welled up in tears. I pity the United States and I am proud to be living in Canada. I am disgusted that this “President” behaves like a South American dictator of the 1970s and 1980s, I am disgusted that this “President” behaves like an Eastern European Communist Dictator during the Cold War. I am disgusted that this “President” behaves like those European fascist dictators in Europe during the 1920s and ’30s. I am repulsed by this “President” behaving like dictators in Russia, Hungary, Turkey, and Syria. In Tom Friedman’s op-ed July 21 piece entitled “Trump’s Wag The Dog War”, enumerates the troubling and even treasonous response of responding to the most sacred and American right as explicitly written in the United States Constitution: Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof; or abridging the freedom of speech, or of the press; or the right of the people peaceably to assemble, and to petition the government for a redress of grievances. Leadership, or at least, the leadership that used to exist prior to this “President” respected the Constitution, and peaceful assembly is a sacred American right to be defended. Also, if the leader is really smart and forward-thinking, he/ she will listen to those protesters and make the effort to understand the reason for the grievance and protest and try to fix it.

          This week’s Parshah is Devarim, which is the first Parshah 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. This is quite different from the Moshe we have seen. Until now he spoke as a prophet. God told him and he told B'nai Yisroel. Now Moshe displays a certain amount of freedom. When Moshe speaks, he places himself in the center of the story. Moshe speaks using words such as “I”, “we”, and “you”. Now God has become the third party. Perhaps this is best expressed when Moshe begins his "telling" by gently rebuking B'nai Yisroel. The language is in terms of what B'nai Yisroel did to him as well as God. "V'Omar Aleichem Ba'Eit HaHi Leimor Lo Uchal L'vadi Se'Eit Etchem: "I said to you at the time, saying, 'I cannot carry you alone…How can I carry your contentiousness your burdens and your quarrels" (Deut. 1:9,12). Moshe subtly and gently begins to point out how rebellious their parents behaved during the past forty years. He reminds this generation how the first generation rebelled while God provided, and cared for them. The message to this new generation is clear. Our parents may have made mistakes, but God never abandoned us. This generation learns that they too will make mistakes and will know that God won't abandon them. God will always work with them.

          We know that God wanted to destroy and abandon his people on occasion (Ex. 32:10 and Num. 11:1-3), yet he did not. The subtlety and the gentility of Moshe's rebuke lies in the fact that he did not mention this. Neither does Moshe go into any type of detail concerning Bnai Yisroel’s rebellious behavior. Rashi, the 11th-century Northern French commentator, asked the same question that you are asking right now.  What was the nature of "Eilu HaD'varim-These Words"? Why did Moshe purposefully leave out the embarrassing details and instead shade his language so gently? Rashi explains L'fi Sh'hein Divrei Tochachat Umanah Kaan Kol Hamkomot Sh'hichisu Lifnei HaMakom Bahen, Lefichach Satam Et Ha'Devarim…Mipnei Chevodecha Shel Yisroel - Since these are words of reproof, and he enumerates here all the places in which they provoked the Omnipresent, therefore he conceals the matters (in which they sinned and mentions them by allusion) contained in the names of these places out of respect for Israel."  Rashi is of the opinion that Moshe's intent was to teach. He wanted to explain to this new generation what had happened. Embarrassment and humiliation would have no purpose. No matter what their parents had done, God maintained his covenant. No matter what their parents had done, God would not visit their sins upon this generation. Besides, B'nai Yisroel was designated in the book of Leviticus as a holy nation, a nation of priests. Therefore Moshe must show this generation the appropriate respect. He cannot be ill-tempered and rebuke them for what their parents had done.

          Moshe understood that God instills this holiness in all of us. So whether or not our predecessors behaved inappropriately at particular times, whether or not our predecessors behaved wrongly, we are foolish if we don't try to learn from that example. Learning will be effective when we are empowered rather than embarrassed or humiliated. Even if a rebuke is required, it can be done in a way that neither demeans, embarrasses the person, or violates such sacred Constitutional rights. History is full of leaders who behaved otherwise and failed, including all those fascist dictators in Europe prior to and during WWII, all those Cold War Eastern European dictators, all those failed Communist and right-wing Fascist dictators in South America, and the long list of Middle East brutal dictators in the 20th and 21st century from Libya, Iraq, to Iran and Syria. Indeed, it will be nice to watch baseball and return to “normal”. It will be even nicer when there is a President who can resume the noble experiment of democracy.

Peace,
Rav Yitz

Still I Know I Lead The Way, They Tell Me Where I Go (John Barlow & Bob Weir- "Estimated Prophet")

          Like millions, our family watched Hamilton on TV. Much of what we learned was a lesson in and the complexity of leadership. With the help of excellent music and witty lyrics, we learned that leadership is sometimes a complex mixture of personal ambition, circumstances, and opportunities. Eventually, leadership is a desire to improve the lives of others and make a community or a society a better place. This was evident in much of Hamilton’s essays that comprised the majority of the Federalist Papers and ultimately provided the framework for President James Madison’s writing of the U.S. Constitution. Just how sacred is this the importance of leadership? It is evident in the Presidential Oath of Office. The U.S. Constitution in Article II Section 1 Clause 8 states: “Before he enter on the Execution of his Office, he shall take the following oath or affirmation:- ‘I do solemnly swear  (or affirm) that I will faithfully execute the Office of the President of the United States, and will to the best of my Ability, preserve protect and defend the Constitution of the United States.’”  Keeping in mind that the Constitution not only speaks for the People, the document is the people’s voice, words, and sentiments regarding American society:  “We the People of the United States, in order to form a more perfect union….” By upholding the oath of office, the leader, the President is preserving, protecting, and defending the people, their lives, and their community.  Failure to uphold the oath and the words of the constitution is a failure to lead a failure to protect and defend the lives of the people. Trying to abolish health care in the face of a Pandemic is NOT protecting the people. Forcing public schools to re-open in an unsafe environment in the face of a pandemic is NOT protecting the people. NOT confronting Vladimir Putin about placing a bounty on U.S. soldiers is tantamount to NOT protecting and defending. When, after four months since the Covid 19 Pandemic came to North America, states, counties, and hospitals are still struggling to obtain PPV and the Executive Branch (led by the President) has NOT established a national plan to increase the supply of PPV is a failure to protect and defend. Defending the symbols of the Confederacy, the public display of Confederate generals who committed treason by fighting against the Union, and attempting to stop the military from renaming military bases named after Confederate generals who committed treason by fighting against the Union FAILS to protect the constitution and its citizens.
           This Shabbat we read from Parsha Pinchas. The first few psukim (verses) of the Parsha are a direct continuation of the previous Shabbat Parsha Balak. There is no elapse of time in the narrative. Balak concludes with a plague upon B’nai Yisroel for its worship of Moabite/Midianite god, Baal Peor. Aaron’s son Pinchas zealously acts by killing Zimri from the tribe of Shimon and Cozbi the Midianite woman. God tells Moshe to reward Pinchas for his behavior by giving him the Brit Shalom, the Covenant of Peace. This covenant is only for Pinchas and his descendants. Keeping in mind that B’nai Yisroel has now concluded it 40 years of wandering in the wilderness and is poised upon the eastern bank of the Jordan River; a new census is taken. Just like we needed to know how many left Egypt, we now need to know how many will enter into Eretz Canaan. After the census is taken Moshe must judge a legal case concerning the laws of inheritance when a man has only daughters. This brief narrative is about the “Daughters of Tzelophchad”. Following this narrative, God commands Moshe to teach the new generation the laws for time-bound offerings including the Shabbat offering, the Rosh Chodesh offering, the offerings for the Shalosh Regalim (Three Pilgrimage Festivals, etc).
          Soon after adjudicating the case of Tzlofchad’s daughters, Moshe demonstrates his concern for the people’s future. Keenly aware that he is prohibited entry into Eretz Canaan, Moshe worries and wonders about his successor. VaYidaber Moshe El Hashem Leimor - Moshe spoke to God saying, Yifkod HaShem Elohei HaRuchot L’Chol Basar Ish Al Ha’Eidah - May Hashem, God of the spirits of all flesh, appoint a man over the assembly, Asher Yeitzei Lifneihem  Va Yavo Lifneihem Va’Asher Yotzieim Va’Asher YeVieim V’Lo Tiheyeh Adat Adoshem KaTzon Asher Ein Lahem Roeh - who shall go out before them and come in before them, who shall take them out, and bring them in and let the Assembly of HaShem not be like sheep that have no shepherd (Num. 27:15-17).   The Or HaChayim (Rabbi Chayim Ibn Attar), the 18th-century Moroccan commentator and kabbalist, explains Moshe’s selfless perspective of leadership by citing the Talmud in Nedarim 39b. When a person visits the sick, it removes 1/60th of the illness provided that the visitor is the same age as the patient. Why? Because the visitor is the same age, and at the same stage of life, he/she is able to empathize with the patient. That ability to empathize is vital in alleviating the pain, sorrow, and sadness of the patient. The Or HaChayim also points out that in the Book of Judges, each Judge only judged his/her tribe. Having grown up in the tribe, and being a product of that particular tribe’s “context”, that judge would have the appropriate degree of empathy. Moshe understood that the leader must be able to connect to each member of the community as individuals in order to blend that individual into the greater community. A shepherd is able to demonstrate concern and lead the entire flock as well as empathy and concern for the individual.
          Both the Torah and the Constitution are pretty clear about the role of leadership. Leadership is all about service, leadership is all about protecting and defending the people, the assembly, the flock. Leadership is not about self-enrichment, self-aggrandizement, or self-promotion. A leader must be selfless, not selfish. A leader cannot be concerned about his future political prospects. Rather, the leader must focus on the present, on the task at hand, protecting and defending the people, the assembly, and the flock today. Any behaviour that purposefully detracts from protecting, defending, or preserving the welfare of the flock, constitutes a failure of leadership. So when the President puts millions at risk with his lack of concern and empathy for those who have been stricken with Covid 19 or have perished from this virus, or permits a bounty to be placed upon servicemen, or tries to deny the health insurance of millions during this pandemic, or protects and defends the racists, the conspiracy theorists and any other group that either diminishes or obstructs the attempt to create more perfect union is derelict in his duties. In some cases, such behaviour should be considered treasonous. In lhe meantime, a country will behave as if there is no shepherd and the flock will remain directionless with some moving in a safe direction in an attempt to make their smaller group safe.

Peace 
Rav Yitz
 

There is none except for you. Except for you I swear to it on my very soul (Robert Hunter &Jerry Garcia - "Reuben and Cerise")

          Our family spent the past week visiting family on the West Coast. While on vacation, one of the common and frequent morning questions came from my wife. Approximately 20-30 minutes after our son woke up, she would remind him to put on his Tefillin (Phylacteries) and daven Shacharit (recite the morning service). Our son wouldn’t respond. Several minutes would pass and my wife would ask “Have you started to Daven?” Again, she did not hear a response. Several more minutes would pass by and our son would walk by en route to doing whatever he decided was the morning routine while on vacation: eat breakfast, play with his cousin, or whatever fifteen-year-old teenager does in the morning while on vacation. As our son would walk by, or even enter the room where his mother was, she would look up at him and this time, express her frustration with our son because he has not only failed to put his Tefillin and daven but hasn’t acknowledged his mother and her numerous requests to do so. As our son leaves and returns to whatever he was in the midst of doing prior to his mother’s requests; my wife looks at me and says: “you’re his father, aren’t you going to tell him to put on his tefillin and daven? Why do I have to tell him?” I smile and remind her that he is fifteen, he has been putting on tefillin for nearly 2 ½ years. He knows how to put it on, he knows when to put it on, he knows how to daven Shacharit, and most importantly he intellectually understands that he is MeChayeiv (obligated) according to Halacha (Jewish Law) to daven. At some point, we must refrain from reminding and hocking him to fulfill this and any other ritual obligations. Rather, he must learn to come to this moment on his own volition, and not because his mother or father asked, cajoled, complained or yelled at him. In the long run, there is a better chance of observing and fulfilling his obligations because he holds by his halachic obligations rather than his parents holding him to those obligations. Needless to say, my wife isn’t very happy with my apparent laissez-faire attitude.
          This morning we read from Parsha Vayechi. This is the final Parsha in the book of Breishit. The Parsha begins with Yaakov calling Yosef and making him swear an oath that he will not be buried in Egypt. He also blesses his grandson’s Ephraim and Menashe. He gathers his sons together and offers each son a blessing or a prophecy. Yaakov dies and his sons take him out of Egypt and fulfill their vow. They bury their father in Heron alongside Avraham and Yitzchak and Sarah Rebecca and Leah. Afterward, the brothers fear that Yosef will finally take vengeance for their mistreatment of him. Yosef doesn’t, and the brothers and their families continue to grow and prosper in Goshen. As Yosef prepares for his death, he makes his brothers vow to take his bones out of Egypt and bury his bones in Eretz Canaan.
          Yaakov’s final dying wish is to be buried in Canaan, in the Caves of the Machpela with his ancestors, Avraham/Sarah, Yitzchak/Rivka and his wife Leah. Yaakov shares this wish with Yosef. Given his position within Egypt, Yosef would be the most likely of the sons who could arrange to fulfill Yaakov’s wish. After sharing his final wish with his beloved son Yosef; Yaakov asks Yosef to swear to him that he will carry out this final wish. To demonstrate one’s “swearing a vow,” Yaakov tells Yosef: Im Nah Matzati Chein M’Einecha If now I have found grace in your eyes Sim Nah Yadcha Tachat Yereichi put, I pray of you, your hand beneath my thigh v’Asita Imadi Chesed v’Emet –and deal kindly and truthfully with me. However, Yosef does not do as his father asks; Yosef does not put his hand beneath his father’s thigh as an indication of swearing an oath. Rather, Vayomer [Yosef] said, Anochi Eseh Chidvarecha – I personally will do as you said. Yaakov, sensing his son’s hesitation, asks Yosef to swear that he will fulfill the request. Finally, Yosef acquiesces and swears an oath to fulfill his father’s request.
          Why does Yosef hesitate? The text clearly conveys that Yosef did not make a “vow” to Yaakov when first asked. Yosef did not immediately put his hand beneath his father’s thigh as an indication of making a vow. Yosef did not immediately say “I swear to bury you with your ancestors”. Why doesn’t Yaakov’s favorite son swear to his father this last dying favor? What kind of son doesn’t swear an oath if asked by his dying father to do so if it means peace of mind and a soul at peace for his father? Yosef’s first answer indicates that he will look after the request personally. Midrash explains the difference between Avraham’s servant’s behavior and Yosef’s behavior: HaEved Asa K’Avadoto Uven Chorin Asah K’Chiruto – Rabbi Yitzchak said: The servant acted like a servant and the free man acted as a free man, The servant acted like a servant, as it says ‘And the servant put his hand beneath his [Avraham’s] thigh; While the freeman acted as a free person: ‘And he said, I will do as you said’’. As a free individual, Yosef is only bound by his conscience. He is free to question. The servant, on the other hand, has no such ability. He is bound to fulfill his obligations whether forced or unforced. The Malbim, the 17th-century commentator explains that Yosef was acting as a son should. Yosef was trying to act out of filial responsibility, based upon his own free will rather than a servant who is bound by oaths.
          There are moments where one’s own volition is not enough to fulfill a final wish. Yaakov makes Yosef swear the oath because he wants Yosef to acknowledge an authority greater than his own. He also wants Yosef to acknowledge an authority greater than Pharaoh. Yaakov wanted Yosef to be completely powerless and act solely on behalf of his father. Under normal circumstances, according to ChaZaL – our Talmudic sages of Blessed Memory, the acceptance of Torah and its commandments are an acknowledgment and acceptance of an external authority greater than ourselves. Intrinsic to that acceptance is a humbling awareness that we are not all that powerful or in control of every aspect of life. Of course, as our son hears me explain that the less she reminds him, the greater the chance that he will eventually choose and then obligate himself. Of course, by obligating himself he is ultimately establishing a relationship with God and obligating himself to God and not his mother nor me. It is part of the growing up process. For me, watching my son grow up to wholeheartedly accept and fulfill these ritual obligations brings me comfort that his mother and I have done something right. Growing up to be a mentsch, a kind, and decent person is perhaps the greatest kindness that our son and his three sisters could bestow upon their mother and me.

Peace,
Rav Yitz

Wonder Who Will Water All The Children Of The Garden (Robert Hunter, Phil Lesh & Jerry Garcia "St. Stephen -William Tell Bridge")

          Our family gathered together to celebrate American Thanksgiving and our eldest daughter’s birthday. Seeing my parents and all of our children celebrating a birthday and Thanksgiving, I couldn’t help but have a sense of Thankfulness. I also sensed the inevitable squeeze of being the middle generation. My parents are still healthy, still independent but aging with all the inconveniences of aging. Our children are healthy, engaged in their age-appropriate endeavors: high school studies and activities, university studies and activities and moving along a career path in her chosen field. As a result, I worry about their continued education, their life choices, and helping them when necessary. I watch my parents and my children interact, and I am deeply appreciative that our children are blessed with three grandparents with whom they enjoy an incredibly close and meaningful relationship. As our children listen to stories told to them by their grandparents, our children notice my father’s mannerisms and his expressions. My children comment on how similar I am to their grandfather. My father and I laugh invoking the words of Mel Brooks’ Two Thousand Year Old Man: “We mock the things we are to be.” Apparently, on their grandfather, these mannerisms and use of language, and philosophy on life are appealing, cute and endearing. On their father, these mannerisms, use of language, and philosophy of life are unappealing and annoying.
          This week, we read from Parsha is Toldot. We read of the birth of Esav and Yaakov. Even though they were twins, we learn that these boys couldn’t be any more different. Esav is a hunter Ish Sadeh – a man of the field, an outdoorsman, Yaakov is Ish Tam v’Yashav b’Ohalo – a simple man who resides in his tent. Yaakov is concerned with the Birthright, receiving blessings and the spiritual world. Esav is concerned with eating, drinking, hunting, and the physical world. We learn that just like his father, Avraham, who experienced a famine in the land, Yitzchak also experienced a famine in the land. Unlike his father, Yitzchak does not go down to Egypt. Yitzchak remains in the land, grows wealthy, and re-opens the wells that had gone dry in his father’s day. The narrative then re-focuses upon Yitzchak and his family. Yitzchak, sensing his imminent death, wants to bless Esav. Rivka overhears this and tells Yaakov to pose as Esav in order to receive the blessing. Yaakov listens to his mother and dresses as Esav. Yaakov receives Yitzchak’s blessing. As a result, Esav is fit to be tied and threatens to kill Yaakov. The Parsha concludes with Rivka telling Jacob to go to her brother’s home, convincing Yitzchak that Yaakov needs to leave home in order to find a wife. Yaakov receives his fathers’ blessing, the blessing of the Brit, the Covenant that God made with Avraham and Yitzchak, a blessing that was never intended for Esav. Yaakov leaves home and Esav moves away as well. He decides to dwell with his uncle Ishmael among the Canaanites.
          The Parsha begins with a common sort of phrase but contains within it a rather unexpected twist. The common phrase is Eila Toldot so and so. Whenever the Torah wants to begin presenting a genealogy; it begins with Eilah Toldot (These are the generations). We expect to see a list of children. However, this week’s Parsha begins, Eilah Toldot Yitzchak ben Avraham, Avraham Holid Yitzchak – These are the generations of Isaac son of Avraham; Avraham sired Isaac Gen 25:19). Given the end of the verse, the beginning of the verse should have said These are the generations of Avraham, Avraham sired Isaac. Why does the Torah remind us that Avraham is Yitzchak’s father? The Midrash Tanchuma is compelled to respond to the rumors questioning Isaac’s origins. Recalling that Sarah had been taken by Abimelech (Gen. 20:1-17), questions about Isaac’s origins persisted. Naysayers and conspiracy theorists cite Avraham’s behavior regarding the Akeidah as evidence supporting the rumor and conspiracy. Avraham needed to be told which son was to be offered. The Midrash Tanchuma explains that Isaac’s features were identical to Avraham’s features. Even in the previous Parsha, Chayei Sarah, Avraham was described as “old” immediately prior to his death. The Midrash explains that until Avraham, there was no such thing as old age. However, Avraham asked that he have the z'chut (the merit) of showing his age because he and Isaac looked so similar and their mannerisms were so similar. The Chatam Sofer (18th century Bratslav) offers an alternative understanding to that of Midrash Tanchuma. In his comment about the phrase: “Avraham sired Yitzchak”, The ChatamSofer suggests that the phrase alludes to the profound sense of fulfillment that Avraham derived from his son. Eventually, Avraham no longer desired to be known as Avraham. Instead, he received Nachas, (a mixture of pride and joy) being known as Yitzchak’s father and Jacob and Esau’s grandfather.
          Avraham had reached a point in his life where his focus was all about his legacy, his son and grandchildren. For Yitzchak, who looked so similar to his father, and whose mannerisms were so similar to his father, people couldn’t help but think that Yitzchak embodied so much of his father’s values and personal philosophy. Yitzchak must be the rightful inheritor of Avraham’s covenant with God. What follows from this opening verse focuses our attention as to who from the next generation will inherit this covenant. The answer is Avraham. Whichever of Yitzchak’s children embody Avraham, he will be the recipient of the covenant. No, I don’t look upon my children and think that only one is worthy of a covenant. Rather, as my children roll their eyes because they see and hear my father in me, indeed, I have been the beneficiary of my father’s Torah. As they continued to comment and lovingly tease me, I smile to my father and remind my children the words of Mel Brook’s “We mock the things we are to be”. I only hope that the “to be” that they mock are the good qualities that I received from my parents, and the good qualities my wife received from her parents.

Peace,
Rav Yitz

Can't You See That You're Killing Each Other's Soul (Jerry Garcia - Great Cream Puff War)

Earlier in the week, I went to the hospital to do Vidui, the final confession for an elderly man whose death seemed imminent. When I arrived, his family was there including children and grandchildren. After I did the Vidui, the children and the grandchildren needed to talk. They asked me about a funeral, whom to call, and what to do. The daughter in law, holding her youngest child on her lap asked me whether or not I thought it was appropriate to bring children to the funeral and to the cemetery. Unequivocally, I said that it was absolutely appropriate to bring the children and it is important for them to be with their family during this difficult time. I explained that children need to learn how to make sense of certain life cycle events. It should not be left up to their imagination, nor should they be alone. They should be with their family, free to ask questions and express their feelings. Also, they need to learn how to deal with this kind of loss since it is something they will contend with throughout their respective lives, and being with their parents and family for the first time is the safest way to learn how to deal with this type of loss.  I explained to this young mother, that the most important gift she and her husband can provide for their children is the emotional strength to handle loss and not be afraid.  The emotions of loss: grief, sadness, sorrow, despair are part of the process of dealing with these life cycle issues in a matter of fact type of way. I asked the young mother if she wanted her children to grow up being whole and complete people. She responded that she did. I explained that to be whole and complete means that her children do not grow up being paralyzed by life and death, nor becoming so emotionally distraught that they don’t know how to live life after experiencing such a severe loss. I suggested that might be the biggest gift parents can give their children, the tools to find Peace, a Brit Shalom, Covenant of Peace.

This Shabbat we read from Parsha Pinchas. The first few Psukim of the Parsha are a direct continuation of the previous Shabbat Parsha Balak. There is no elapse of time in the narrative. Balak concludes with a plague upon Bnai Yisroel for its worship of Moabite/Midianite god, Baal Peor. Aaron’s son Pinchas zealously acts by killing Zimri from the tribe of Shimon and Cozbi the Midianite woman. God tells Moshe to reward Pinchas for his behavior by giving him the Brit Shalom, the Covenant of Peace. This covenant is only for Pinchas and his descendants. Keeping in mind that B’nai Yisroel has now concluded it 40 years of wandering in the wilderness and are poised upon the eastern bank of the Jordan River; a new census is taken. Just like we needed to know how many left Egypt, we now need to know how many will enter into Eretz Canaan. After the census is taken Moshe must judge a legal case concerning the laws of inheritance when a man has only daughters. This brief narrative is about the “Daughters of Tzelophchad”. Following this narrative, God commands Moshe to teach the new generation the laws for time-bound offerings including the Shabbat offering, the Rosh Chodesh offering, the offerings for the Shelosh Regalim (Three Pilgrimage Festivals, etc).

Isn't it odd, or perhaps even disturbing, that Pinchas' zealousness, his subsequent spear throwing and impaling his targets is rewarded with a Brit Shalom - a Covenant of Peace and Brit Kehunat Olam - a covenant of an everlasting Priesthood? (Num. 25:12). Through our modernist lens, I imagine that most people consider or at least can understand why some may consider Pinchas act to be nothing more than fanaticism or vigilantism. The Neziv (Rabbi Zvi Yehuda Berlin Poland 1817-1893; the Rosh Yeshiva of the Volozhin Yeshiva) assumes that intrinsic to an act of vigilantism or fanaticism is a person whose soul and entire being is in turmoil and not in a state of peace.  The Neziv explains that the Brit Shalom is a guarantee of peace from an inner enemy, from whatever lurked within Pinchas that caused him to kill another human being without due process. "The Holy One, Blessed He, blessed him [Pinchas] with the attribute of peace, that he should not be quick-tempered or angry. Since it was only natural that such a deed as Pinchas' should leave in his heart intense emotional unrest afterward, the Divine blessing was designed to cope with this situation and promised peace and tranquility of the soul." We can now begin to make some sense of Brit Shalom, Covenant of Peace. Once Pinchas committed his first act of zealous defense of God's glory, perhaps it becomes easier and easier to commit a second, third or forty-eighth act in the name of God's glory. At some point, from the Neziv's perspective, the zealot's soul becomes damaged, the zealot's emotions are incapable of feelings, and the zealot's eyes become unseeing except through the lens of their zealousness, ideology, and the slavish adherence to defending its purity. The zealot, by definition, is an extremist. Jewish Law frowns upon extremism (see the laws of the Nazarite).  Precisely because the zealot does not know peace when he/she commits such an act, the only “gift” God could give Pinchas was that the tumult and turmoil within Pinchas’  soul should cease and his soul should become Shaleim whole, complete and at peace.

From this perspective, that Brit Shalom was not so much a reward of external gain as it was a reward for internal “normalcy”, the Brit Shalom and the Brit Kehunat L’Olam seem much more appropriate. Isn’t that what we wish for our children? We know that during the course of their lives there will be moments of tumult. We know that they will experience tension between their belief system and the realities of daily life. We know that they will be exposed to extreme emotions of joy, of sadness, of anguish and of anger. Pinchas received a Brit Shalom in order to manage the tumult within his soul. When parents and grandparents see their children and grandchildren's soul in spiritual and emotional tumult;  certainly they wish for nothing but Peace for their suffering children and grandchildren. Indeed, when children and grandchildren experience extreme and intense emotions that are an inevitable part of life; we pray that they will be able to return to a state of peace and contentment with themselves and their lives.

Peace,
Rav Yitz