Am I Living Truth Or Rank Deceiver (Gerrit Graham & Bob Weir - "Victim Or The Crime")

Every so often, someone in our home becomes keenly aware of the cultural differences between growing up in Toronto and growing up in New Jersey or California. Most of the time these cultural differences are cute little idiosyncrasies. Once in a while they are enormous cultural clashes that leave us feeling as if we are caught between the proverbial “rock and a hard place”.  Such a cultural clash occurred as our 17 year old took her standardized tests that are required by most U.S. universities and colleges. Such standardized tests are not required by any school that we are aware of in Ontario. These standardized tests have been a part of the U.S. educational fabric since the 1920’s. Indeed, they are a rite of passage. Not some rite of passage based upon symbolic ritual, but a rite of passage that, from the person going through it, can make or break dreams of acceptance into a desired college or university. Growing up with the standardized test as part of the High School experience, high school offer programs to help students prepare and guidance counselors offer students coping mechanisms to help them deal with the stress, and students, if they can afford it, take a course and learn how to take the test. However, as I reminded our daughter, just as my parents reminded me, that standardized tests are not a measure of the content of one’s character nor are these tests an indication of whether the person is a kind, decent, mentsche.   

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 and the brothers hug and kiss each other. They cry and they forgive each other. Yosef asks about his father’s welfare. The brother’s return to their father, Yaakov, and tell him that Yosef is alive. The brothers add 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 re-united 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 the 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 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’s approaches Egypt’s second in command not girded for war but confidently approaches bypassing guards and advisors and manages to speak quietly and privately into the minister’s ear. Make no mistake, when Yehudah tells the minister that he is just like Pharaoh, when he speaks truth to power, Yehudah does it in a whisper, privately, without causing embarrassment to second most powerful man in the Egyptian empire. Yehudah’s approach to Joseph was based upon several factors. First, he felt a deep sense of responsibility for his brother Benjamin. Second, he felt a deep sense of responsibility and commitment to his father. Third, he felt a deep sense of respect of the power and authority of the man standing before him and what that man represented.  As a result, Yehudah had to project the perfect blend of strength and humility. He had to speak politely yet forcefully. Most of all he had to make sure that that he wouldn’t embarrass the second most powerful man in the Egyptian empire. Only after this confrontation was Yosef able to reveal himself, and his character to the brothers. Only then could he reveal the fact that he had no desire for retribution, no animosity but rather only joy, relief and concern.

Character is revealed in a myriad of ways, but a standardized test is not one of them.  Rather character might be revealed by speaking forcefully without demeaning or embarrassing the other. Character might be revealed by showing forgiveness. Indeed, the tension and the confrontation between Yehuda and Yosef, perceived by the Sages to foreshadow the mystical tension between Israel and Egypt, quickly dissipated once Yosef revealed his identity. Only by revealing his identity and making himself vulnerable; was Joseph able to show the content of his character, the contentment in his soul rather than a desire for retribution. As I picked up our daughter from that very difficult day, I explained to her that just by sitting for the exam; college admissions people learned more about her as a person than some score. Buoyed by the experience and knowing that she could get through it; she already wanted to know the next opportunity to write the test just in case her scores were not satisfactory enough.

Peace,

Rav Yitz 

Take Me To The Reaper Man, To Pay Back What Was Loaned ( Robert Hunter & Jerry Garcia - "Mason's Children"

     This past Monday, Toronto experienced something that cities like New York, Boston, Paris, London, Jerusalem have all experienced. Toronto experienced a random act of violence that was designed to call to attention the perpetrator’s anger, disillusionment, and alienation. The recent tragic event that occurred on Yonge Street in North York might not considered to be an act of terrorism, that is to say, the politically/religiously motivated terrorism that we have all seen occur in other locales; driving down a side walk in a van and purposefully hitting pedestrians in a wanton act of random violence because the driver was angry, alienated, disillusioned and misguided still caused terror in the all those in the area at that time. His senseless act of violence caused terror in an entire city until he was apprehended.  Like all the other cities that have experienced wanton mass murder, whether by gun, bomb or car; I am always intrigued by how cities and its citizens respond. As a family, we went to the spontaneous memorials that have popped up along Yonge Street between Finch and Sheppard. As a family we have noticed something different after the deaths of these Ten innocent people who were walking along Yonge Street on a beautiful spring day.

      This Shabbat, we read the double portion of Acharei Mot/Kedoshim. The Torah resumes its narrative following the death of Aaron’s two eldest son’s in Shemini (two Shabbatot ago). The narrative appeared interrupted with a presentation of the laws of purity and impurity found in Tazria/Metzorah. The Parsha begins with Moshe telling Aaron about the procedure the Kohen must undergo in preparation for atonement: both personal and communal. Essentially, this is the section of Torah that discusses the details of the Yom Kippur service, the scapegoat offering, the fasting, and sprinkling of blood. The Torah reminds us of the sanctity of blood; blood is life and as a result, we are prohibited from eating the blood of an animal. Following the presentation of of the Yom Kippur offerings and the sanctity of blood, the Torah spends the rest of Acharei Mot reminding us of those relationships that are considered to be sacred and those that are considered to be categorically unholy. Kedoshim which literally means “Holy”, continues the theme that Acharei Mot introduced. There are sacred/holy relationships and unholy relationships. In every instance when the holy and the unholy presents itself, Moshe tells us to choose the holy relationship. Every seemingly mundane activity including: the treatment of employees, the treatment of customers, idolatry, every human relationship is distilled to the most common element. Every mundane act, every mundane human interaction has the potential for achieving a degree of Holiness.

     No commandment within the Torah indicates the tension between base primitive emotions (human instinct) and holiness (Godly instinct) more than the idea of revenge. Lo TiKom V’Lo TiTor et Bnai Amecha – You shall not take revenge and you shall not bear a grudge against member of your people (Lev. 19:18). V’Ahavta L’Rei’acha K’Mocha Ani Adoshem – you shall love your fellow as yourself – I am Hashem (Lev. 19:18). Revenge is a primary instinct. Someone hurts us or our loved ones, we want to return the hurt. Someone insults us, we want to return the insult. A young man who has been described as socially awkward, who was disillusioned and alienated decides to rent a van and drive it on a sidewalk for the sole purpose of killing as many people as possible. Our children were amazed that the policeman didn’t shoot the man even though he repeatedly made threatening motions with what turned out to be a cell phone. Our son sacastically commented that if we were back in the States, the police officer would have shot him, especially if he was a man of color.  No doubt some would have hailed that policeman as a hero. Even after his arrest and arraignment, we can all appreciate any family member or friend of the ten who were murdered and the fifteen who were injured wanting this murderer to suffer, and eventually die. I have no doubt that in the moment the murderer told the cop to shoot, there were those who felt the policemen should have obliged him, and killed the man on the spot. Revenge probably would have left us with a sense of closure, ‘that he got what he deserved”. Yet the Torah tells us that we are supposed to figure out a means by which we rise above our basest human emotions (even if those emotions are justifiable). The point is that emotions are human.  What makes us holy is our actions and behavior. Acting on our emotions without thought, without concern, with out some type of check or balance makes us comparable to animals. We are supposed to strive to be be better than the animals. Better than the four legged variety or the two legged variety who doesn’t know how to channel or deal with his emotions.

     Our son pointed out the difficulty of Judaism. Judaism recognizes basic human emotions. However, to be Holy to be Kodesh, to be separate and distinct means to separating emotions from deed and action.  Yes, it is easy to separate one day of the week from six days. Yes, for some it is easy to separate milk and meat.  No one would disagree that treating those who are most needy in our community with dignity and respect demonstrates a degree of holiness and decency for that matter. Yet such a person has not caused harm or brought terror to us. So how do we elevated ourselves when dealing with terror, anger, fear, and death? Our children felt something when we went to the memorials. They found a sense of comfort. While nothing brings back the deceased, we found solace on Yonge Street. We discovered that a community and a society has within it, the ability to strive towards holiness Acherei Mot – after death.

Peace,

Rav Yitz

A Hopeful Candle Lingers In The Land Of Lullabies (Robert Hunter & Jerry Garcia - "Days Between")

The last few weeks, there has been a dramatic increase in dramatic increase in Anti-Semitic attacks.  Several dozen Jewish Community Centers throughout the United States have received bomb threats. This week, the bomb threat scare arrived in my hometown of Rochester, NY, and here in Toronto. Both facilities evacuated and eventually determined the threat was just like all the other bomb threats.  Day Schools in the United States have received bomb threats. Jewish cemeteries from St. Louis, to Philadelphia from Brooklyn to Rochester, NY have been the site of vandalism with numerous gravestones toppled. During one of the many news shows that I watch, one of the political pundits who resides in New York City commented that he saw a police officer standing outside a Jewish Day school. The pundit asked the policeman why his presence was required. Was an important official appearing at the school? The police officer responded, “It’s just another day at school”.  In response to these Anti-Semitic incidents in New York State, Governor Cuomo went to Israel to meet with the Prime Minister,  show support for Israel, and spend time with Israel’s security and law enforcement industries and agencies. Then the governor did something to show his support for the Jewish Community in New York. He spent last Shabbat at the Park Avenue Synagogue, one of the wealthiest Conservative Synagogues in the United States. The Governor’s message was simple. His was a message of tolerance and light, and he wanted everyone, even those who gravitate toward intolerance and darkness, to understand that tolerance and light will remain a constant in his administration. Needless to say, all of our children were incredibly proud that Governor visited Israel and celebrated Shabbat as a demonstration of support for Jews in Israel and Jews in North America.

This Shabbat we read from Parshah Tetzaveh. This Shabbat is also the Shabbat that immediately precedes the celebration of Purim. The day in which the Jewish people celebrate the redemption of Persian Jewry during the second or third century BCE. This Shabbat is known as Shabbat Zachor – Shabbat of Remembrance. Besides the weekly Torah portion, Tetzaveh, three verses (Deut. 25:17-19) are recited. In those verses we are commanded to remember what Amalek did to the Jewish people as they left Egypt. They attacked and murdered the escaped slaves. The villain of the Purim story, Haman, according to Midrash (Rabbinic legend) comes from the tribe of Amalek, the Torah’s symbol of evil. However the weekly Parsha Tetzaveh has nothing to do with Purim, or Amalek. Instead the Parsha focuses upon Aaron, Moshe’s brother, Aaron’s sons, their position as the Kohen Gadol, (High Priest), their “work uniform” and their preparations. Just like last week’s Parshah, Terumah, contained numerous details concerning the construction of the Mishkan; Tetzaveh’s focuses primarily upon the details concerning the Kohen Gadol’s uniform. From material to design, this aspect of the Parshah is a tailor/fashion designer’s dream. Once the details for the uniform have been taught, the Parshah concentrates upon the necessary preparations that the Kohanim must engage in so that they are spiritually pure enough to make offerings on the behalf of the people. Only then, when the construction is complete, when the clothing is finished and the purification process fulfilled, then God will rest God’s presence among the people.

Despite the primary focus upon Priestly vestments, the Parsha begins with the commandment of the Ner Tamid, an Eternal Light. Until now Moshe has been a conduit: VaYiDaber Adoshem El Moshe Leimor, Dabeir El B’nai Yisroel – God spoke to Moshe, saying: ‘Speak to the Children of Israel’. Now, regarding the Lamp, Moshe doesn’t speak to the children of Israel or to the Priests; instead Moshe is instructed to command the priests. No long is he just a conduit. Regarding the Lamp, the command emanates from Moshe. Regarding God’s first command of Moshe, the Torah tells us,  V’Atah T’tzaveh et Bnai Yisroel VYikchu Eilecha Shemen Zayit Zach Katit La’Maor L’Ha’Alot Neir Tamid – Now you shall command the Children of Yisroel that they shall take for you pure, pressed olive oil for illumination to kindle the lamp continually (Ex. 27:20). So why is it so important for the command to appear as if it comes from Moshe and not God? Why is this Moshe’s commandment to the priests? Shmot Rabbah (Talmudic Rabbis’ commentary on the Book of Exodus) offers a figurative understand of the perpetual light that Moshe commands to be lit. See how the words of Torah give light to man when he is occupied with them. But whoever is not so occupied and is ignorant, he stumbles…’The way of the wicked is in thick darkness ’…. (Shmot Rabbah 36:3). Moshe is told to command the Aaron and his sons to light the Ner Tamid in perpetuity. Light and learning, not darkness and ignorance must be perpetual and constant. Light and knowledge must provide a lamp for all those who are in need of light and all those who are ignorant and don’t even realize it. Moshe, ever the teacher, ever the law giver, has been tasked to the lamp, to bring light, knowledge and understanding in perpetuity.

I suppose our children are more sensitive to and are more acutely aware of antisemitism than I was at their age. Maybe I was more oblivious. Maybe society was more polite and such “unpleasantness” was part of the extreme aspects of society that scurried about in the dark shadows where polite people didn’t venture. Nowadays society is far less polite and over the past year, we have watched extreme aspects of society receive a warm embrace by what used to be thought of as “mainstream”. As this week immediately precedes Purim, a celebration that commemorates Persian Jewry’s victory over Anti- Semitism; we are reminded that darkness and ignorance remains present even here and that we need to remain vigilant. Generally, light is symbolic of wisdom and enlightenment. The only way to combat intolerance and ignorance is to shine a light upon it, a strong glaring light of an enlightened, educated, sensitive, and democratic society that possesses a profound respect for its democratic institutions and the strength of will to root out the Amalek, the evil, ignorance, and intolerance that exists in every generation.

Peace,

Rav Yitz

Built To Last While Years Roll Past Like Cloudscapes In The Sky (Robert Hunter & Jerry Garcia "Built to Last")

It seems that this has been a week of counting. It seems that this has been a week of counting down towards the end of one phase and the beginning of a new phase. Earlier this week, the TV show “Mad Men” counted down to its final episode.  The Dave Letterman Show has been counting as well. The final show, after more than 6000 shows is scheduled to end on Wednesday.  17000 was the number counted of those who marched in the Walk for Israel Parade here in Toronto.  18000 was the number in attendance for the Tribute to Jerry Garcia “Dear Jerry Concert” at Merriweather Post Pavilion in Maryland.  Two days were the number of days that the grandparents came to visit Toronto to see their grandchildren. 5 were the number of lectures my father gave to his grandchildren and they paid attention.  Yes, all this counting, counting of episodes, counting of shows, counting of supporters of Israel in Toronto, and Deadheads in Maryland, counting of Grandpa’s lectures to his grandchildren all had meaning beyond the numbers themselves. More interesting are the questions that these numbers and acknowledgment of the end of these phases pose. Will there be a noticeable influence in television and television writing as a result of “Mad Men”? More impressive than Dave Letterman’s run of over 6000 shows, is the influence that he had upon a generation of comedians, talk show hosts and our lexicon “Stupid Human Tricks” or “Top Ten” lists. More important that 17000 people marching to support Israel on a beautiful Victoria Day in Toronto is whether those 17000 can influence more people to publicly support Israel. More impressive than 18000 Deadheads attending a Jerry Garcia tribute concert is the influence that Jerry Garcia’s music had upon generations of musicians and whether his music can transcend time. More important that my father lecturing our children on various life issues is whether our children will learn from those talks with Grandpa and remember those lessons in order to lead good lives.

This Shabbat we begin the fourth book of the Torah, Sefer Bemidbar, by reading the first Parsha, Bemidbar. Literally meaning “In the Wilderness”, this fourth book of the Torah resumes the narrative format with B'nai Yisroel preparing to leave the foot of Mount Sinai. For the past year, B'nai Yisroel has essentially camped out at Har Sinai and listened to Moshe and Aharon teach all the laws found in VaYikrah (Leviticus) including Tamei/Tahor –Purity and Impurity, Kodesh – Holiness and Korbonot, sacrificial offerings. Prior to B'nai Yisroel’s embarking on the remainder of its journey a census is required. In fact, Parsha Bemidbar consists of three types of census. The first census counts all men over the age of twenty that come from all the tribes except for the Levites. This first census tells Moshe the size of the B’nai Yisroel’s army as it prepares to make its way into Eretz Canaan.  The second census focuses only upon the Levites. Since this tribes’ sole function is to operate and manage the Mishkan, ascertaining the number of workers in the Mishkan suggests the importance of the Mishkan to the everyday life of the B'nai Yisroel. The third census focuses upon the organizational placement of each tribe around the Mishkan while traveling. Each census has a function and the numbers revealed indicate a superficial sense of preparedness for the mission at hand, whether the size of the army or the size of the Priesthood, or population of each tribe.

After the tribes have been counted and their designated positions around the Ark of the Covenant had been determined; the census of the Levites is set to begin. However just prior to the taking of the Levite Census we read four odd psukim (verses) that begin Chapter 3. V’Eilah Toldot Aharon U’Moshe B’Yom Dibeir Adoshem Et Moshe B’Har Sinai – These are the offspring of Aaron and Moshe on the day Hashem spoke with Moshe at Mt. Sinai. V’’Eilah Shmot Bnai Aharon Habechor Nadav Avihu Elezar V’Itamar – These are the names of sons of Aaron, the firstborn Nadav, Avihu, Elazar and Itamar.  These were the names of the sons of Aaron, the anointed Kohanim whom he inaugurated to minister. Nadav and Avihu died before Hashem when they offered an alien fire before Hashem in the Wilderness of Sinai, and they had no children; but Elazar and Itamar ministered during the lifetime of Aaron, their father.  While there are legitimate questions that one could ask regarding the 3^rd and 4^th verse; the first two offer a valuable lesson regarding influence upon the next generation. Chapter 3 begins by preparing the reader to be reminded of Aaron and Moshe’s sons.  However the next verse only mentions Aaron’s sons. In fact, Moshe’s sons aren’t mentioned here. They won’t mention until the actual census of the Leviim and they will only be mentioned in the context of Moshe’s father Amram. Why does the Torah first tell us that “These are the sons of Aaron and Moshe”; and then just provide the names of Aaron’s sons names? Certainly Aaron is the biological father, why does the Torah suggest that Uncle Moshe is also a “Father” to Aaron’s sons? The Talmud in Tractate Sanhedrin 19b reminds us that for the past year, Moshe has been teaching Aaron’s son’s their priestly responsibilities. While two of Aaron’s son’s did not learn Moshe’s lesson’s particularly well (they died); two of Aaron’s son’s learned their lessons from Uncle Moshe very well. One of the boys will eventually succeed his father, and then his son, will learn and eventually succeed his father. Moshe, in a sense has become the spiritual father to his nephews. The Or HaChayim (Chayim ben Moshe Ibn Attar – 18^th Century Talmudist and Kabbalist) goes a step further. At Sinai, Moshe became a spiritual father to Aaron’s sons since Aaron gave up any possibility of that designation after his role in the episode of the Golden Calf.

The implication is clear. Moshe not only was a father (biologically) to his sons, the grandsons of Amram. Moshe was a figurative father to his nephews and to all of B’nai Yisroel since Moshe taught Torah to the entire community. Over 600,000 received his teaching. As a result, Moshe was a spiritual father to all those preparing to leave Sinai and enter into Eretz Canaan.  More important than the number 600,000 is the fact that Torah continues to have a profound influence throughout the world for generations from Sinai until today. As a result, the actual census taking, the actual counting of the group is a fairly easy endeavor.  A father could have lots of children or very few children. However the influence that father had upon his children, the influence that the teacher had upon her students, the influence that the leader had upon his disciples becomes more important than just the numbers.   

Peace,

Rav Yitz