There Is A Road, No Simple Highway Between The Dawn And The Dark Of Night (Robert Hunter & Jerry Garcia- "Ripple")

            As part of our son’s gap year of study in Israel, he is currently spending the week in Poland. While there, he and his cohort, are studying Jewish life in Poland before The War and the destruction of that life during  The Holocaust. His first full day happened to be on the first day of the Hebrew Month Shevat, known as Rosh Chodesh Shevat. It also happened to be the day that he and his cohort spent some time at the Treblinka death camp. There, in the Treblinka, our son and his classmates prayed the Morning Service (davened Shacharit) and read from the Torah because it was the first day of the month. How incredibly spiritually powerful! In the midst of a place that was synonymous with death, a place of darkness and evil,  a place where so many souls were exterminated and then went up in ashes, sacred words of Torah were read, and for a brief moment that place became just a bit more holy.  The light of the Torah words, for a brief moment, shined through the darkness and bleakness of death.  Perhaps, those souls that were consumed by the fires of the crematorium knew just a bit of peace.

           This week's Parsha is Bo.  The ten plagues culminate with locusts, darkness, and finally the killing of the firstborn. On the night of the last plague, God instructs Moshe to tell B'nai Yisroel, to declare and sanctify the New Moon, and to slaughter a lamb for each family. Blood should be painted onto the door- post. The sacrificed lamb must be eaten entirely that night with no leftovers.  The command continues with God instructing Moshe to reiterate this story to the children of each family. The Parsha concludes with the commandment to sanctify the firstborn, remember this night, remember what God did for B'nai Yisroel, and remember that B'nai Yisroel eventually returned to the land.

        Parts of the Parsha are read on Pesach. Those parts dealing with the Paschal sacrifice, as well as the Mitzvah of "Telling" the child about the impending redemption, are read. However, there is one phrase that is particularly interesting and revealing. The ninth plague is Choshech, darkness. VaYomer Adonai el Moshe  N'Teih Yadchah al Hashamayim - And God said to Moshe "Stretch forth your hand toward the heavens,  Va'Yehi Choshech al Eretz Mitzrayim- "And there will be a darkness upon the land of Egypt, Vayameish Choshech - and the darkness will be felt. (Ex. 10:21). What does it mean that the darkness will be felt? What will it feel like? Will it be hot or cold, wet or dry? Maybe it will be thick like some type of fog. Maybe it will be the horrible emptiness as if one is falling through an abyss with nothing all around. Whatever kind of darkness it is, it can be felt. It is noticeable and therefore extraordinarily different than the standard night-time or even an eclipse. B’nai Yisroel still had light in their dwellings while the plague occurred. Pharaoh could not stand the darkness anymore and told Moshe to take everyone including the children and leave if that would alleviate the darkness in Egypt. The Or HaChaim, (18th Century Morocco) reminds us that while there was complete darkness in Egypt, there was light where the Jewish slaves lived: Goshen. U’LeChol B’nai Yisroel Haya Or B’Mishvotam – but for all the Children of Israel there was light in their dwellings (Ex. 10:23). Egypt was already in a state of primordial Darkness, a spiritual darkness without the acknowledgment of God’s presence. As a result, Egypt had become a twisted, closed-minded, corrupt society whose enslavement of B’nai Yisroel was a function of ignorance and fear - a world devoid of the acknowledgment of HaShem. The plague of Choshech, of Darkness, was merely Egypt becoming aware of its darkness. As a result, Pharaoh all but pleaded with Moshe to take the slaves of Egypt. Eliminated the source of Egypt and Pharaoh’s fear, and then the light would return to Egypt.  B’nai Yisroel was already in a state of primordial Light, a spiritual acknowledgment of God’s presence; U’LeChol B’nai Yisroel  Haya Or B’Mishvotam – but for all the Children of Israel there was light in their dwellings. B’nai Yisroel already had a sense of their relationship with God, and a sense of purpose. Moshe had already told them that they would be freed, and they would return to the land that had been promised to their ancestors.

          Each day our son has been in Poland has been a day in which they learned about the darkness that consumed Poland and Europe from 1939-1945. Each day our son has seen the light that existed in Poland prior to the war, the vibrancy of Jewish life, culture, and education prior to the war. With each day, our son and his fellow classmates have come to learn and appreciate how important it is for them to lead lives that bring light and goodness into the world, into the dark places of their respective communities.

Peace,
Rav Yitz

Lately It Occurs To Me What A Long Strange Trip It's Been (Robert Hunter, Jerry Garcia, Phil Lesh & Bob Weir- "Truckin' ")

           I recently visited my parents. I wanted to check on them as they continue to recover from Covid. While we were eating dinner, we began to speak about future life cycle events and opportunities for our family to spend time together. In the upcoming year, there will be University Graduation and a grandson learning in Israel and returning next summer. Since my parents are both 80, they also hope that they can see their grandchildren get engaged and married. As we spoke of these imminent and hopeful future lifecycle moments, a discussion that was clearly focused on the future; something odd began to happen. With each grandchild and their future lifecycle events, my parents began talking about past events. With an eye toward the future, both of my parents continued to discuss the path that each grandchild had taken.

          This morning we read from Parsha Matot/Masei. These are the final two parshiot of Sefer BaMidbar (Book of Numbers).  Like the end of most books, Matot/Masei ties up numerous loose ends. It ties up the loose ends of the narrative such as how to deal with the Midianites following the episode with Pinchas, the daughters of Tzelophchad, and issues of inheritance, as well as the borders of Eretz Canaan, and the Cities of Refuge. All these final issues must be dealt with since, from a narrative perspective, B’nai Yisroel is spiritually and physically ready to cross the Jordan River and enter Eretz Canaan. B’nai Yisroel is about to realize the Brit, the covenant that God made with the Avot: Avraham, Yitzchak, and Yaakov.

     Whenever an individual, a group, a community, or a people stand on the precipice of a realized goal; looking back upon the journey only makes sense.  Whenever an individual, a group, a community, or a people experience anxiety about the ability to handle future unknowns; looking back at past lessons also seems to make a lot of sense. We look back upon the journey for a variety of reasons. First, we look back upon the journey in sheer wonderment; we cannot believe we have traveled so far and finally achieved. Second, we look back upon the journey in order to provide context and meaning for all those who joined in the journey towards the middle or the end. Third, we look back upon the journey as a series of opportunities that were necessary in order to realize the stated goal. Fourth, we look back knowing that we overcame past obstacles and fears, then we should be able to overcome future anxieties, obstacles, and fears.  Eilah Masei V’nai Yisroel Asher Yatzu M’Eretz Mitztrayim L'tzivotam  B’Yad Moshe v’Aharon – These are the journeys of the Children of Israel, who went forth from the Land of Egypt according to the legions under the hand of Moshe and Aharon … V’Eilah Maseihem L’Motzaheihem – And these are their journeys according to their departures. (Num. 33:1-2) God commanded Moshe to keep a record of their travels according to their Maseihem - destination. This is means of recording based upon positive expectations when there were no travails, issues, or problems. Moshe also kept a record of their travels based upon Motzaheihem -  their departure, when there were travails, issues, and great difficulties, when people murmured against God, against Moshe, etc. Now that Bnai Yisroel stands on the brink of entering Eretz Canaan, all the experiences, both positive and negative gave Bnai Yisroel an opportunity to learn Faith.  The journey and all that was experienced during that 40-year journey were necessary in order to arrive at this point in time.

          One of the final commandments that God gives to Moshe is to record where B'nai Israel had been.  Before embarking on the future, B'nai Israel needed to know from whence they came. As my parents and I finished dinner, I thought that the seamless shift between the future paths of their grandchildren's lives and the paths that they traveled took an interesting twist. They both understood and appreciated that the path that their grandchildren had taken, and the anticipated future lifecycle moments have a lot to do with the path the parents have taken and in turn the path that the grandparents have taken. At that moment, generations, choices, and paths taken became interconnected; past and future merged. The lesson became clear. One needs to know where one comes from in order to make the wisest decisions on the path forward towards the future. 

Peace,

Rav Yitz 

When The Voices Of The Storm Sound Like A Crowd ( Bobby Peterson & Phil Lesh - "New Potato Caboose")

            

          I have always been fascinated by Post-Holocaust/Post 1948 Jewry’s establishment of Jewish observances/commemorations. This is especially the case immediately following the Pesach Festival. Approximately five days after Pesach, five days after the Jewish People celebrated a holiday that is thousands of years old, a holiday in which the Jewish People observe and celebrated its redemption from ancient Egyptian slavery, the Jewish People observe Yom HaShoah, Holocaust Remembrance Day. First established by the Israeli Rabbinate in 1951, Yom HaShoah has been part of the Jewish Calendar for 71 years. For these seven decades, we have not only listened to the testimony of the survivors who bore witness to the Holocaust, but we also listened to historians, sociologists, political scientists, and philosophers explain to us how this happened, the rise of fascism, the rise of nationalism, the scapegoating of a minority, the anonymity of an angry mob, the dissemination of conspiracy theories and disinformation, and the failure of leaders to exert courage to shine a light on wipe out the festering grievance politics. After 71 years, I can help but notice the irony that we are once again focused on that part of the world. However, it appears that some nations have figured out how to spiritually atone for their behaviour 70 years ago, while others have not. 

          This Shabbat we return to the weekly Torah cycle and read Parshat Acharei Mot. The two previous Parshiot: Tazria and Metzorah interrupted the narrative with the laws of individual purity and impurity.  In Acharei Mot, the Torah now teaches the laws for the spiritual purity of the nation. We have focused on the impurities of individuals, now we focus on the community. The Torah teaches us the laws for the offerings of Yom Kippur, national atonement, and Azazel otherwise known as the Scapegoat. The Scapegoat is not offered as a sacrifice to God, but rather is sent out from the camp and left to wander in the wilderness eventually succumbing to the elements. The second half of the Parsha focuses on the holy and unholy relationships within the family. However, the list of inappropriate behaviors between family members is taught within the context of the other nations. Other nations do these things and B'nai Yisroel must refrain from imitating those other nations.

           While providing the laws regarding holy and unholy relationships, God invokes Egypt and Canaan. B’nai Yisroel had been enslaved in  Egypt and now it prepares for its journey to Canaan.  K’Maasei Eretz Mitzrayim Asher Y’shavtem Bah Lo Ta’Asu UchMa’Asei Eretz Canaan Asher Ani Meivi Etchem Shamah Lo Ta’Asu UvChukoteihem Lo Teileichu – Do not practice of the land of Egypt in which you dwelled, and do not perform the practice of the land of Canaan to which I bring you, and do not follow their traditions. (Lev. 18:3) For the past two centuries, B’nai Yisroel dwelled in Egypt, a morally decadent community. Now B’nai Yisroel is about to head into Eretz Canaan, which was also a morally decadent land inhabited by the Moabites, the Canaanites, the Hittites, the Jebusites, and the Edomites. Why would God bring us to a place that is just as morally decadent as the place from which he brought us out?  Why would God promise land that was as morally bankrupt as Egypt? One would have assumed that Canaan was already a wonderful place otherwise God wouldn’t have brought B’nai Yisroel there nor would it have been part of a covenant. The Be’er Yitzchak, the 19th Russian Rabbi offers a comment that is relevant to today’s Jewish experience. “The reason for mentioning Egypt and Canaan is simple: if you imitate the Egyptians – then why did I take you out of Egypt? And if you behave like the Canaanites- why should I expel them before you/ it was on condition that you will not do so that I took you out of Egypt and that I shall expel the Canaanites… do not imitate even their innocuous practices, for these lead to total assimilation.” The experience in Egypt was an incubation period to prepare for Torah at Sinai. Our experience in Egypt would constantly serve as a reminder that we ultimately rejected physical slavery and that we ultimately rejected the institutions and behaviors of that master. It is certainly easy to reject all things Egyptian while we are reminded of how damaging the experience was. It is quite another thing to reject the behavior, and culture of a society when one is free when one is not scarred by such a damaging experience. Yet, the success of our people and the future viability of our relationship with God through the Torah could only occur if we are able to reject a dominant culture’s behavior as a free nation and not as an enslaved nation. B’nai Yisroel’s survival ultimately depends upon remaining separate and apart from the cultural majority. B’nai Yisroel’s survival depends upon remaining spiritually distinct from the majority. B’nai Yisroel’s survival depends upon the spiritual strength needed to reject the behaviors of any dominant culture, to refrain from behavior because “everyone else does it”.

         At the core of Judaism is the recognition that Judaism constantly establishes distinctions between itself and everything around it. Creating distinctions and separation between the holy and the mundane occurs every day, every week, and every season. Creating distinctions between the holy and mundane occur during the most basic activities of eating and procreation. Creating distinctions between the holy and the mundane occurs in our relationships with the world around us. Judaism also understands that as human beings and as communities there will be moments when fail at observing those distinctions between the holy and the mundane.  So God and Torah established a mechanism for individuals and communities to do “Teshuva” to repent,  return to God, and continue striving toward holiness. After seven decades, during this week of Yom HaShoah, it is interesting to see which nations have engaged in some degree of Teshuvah and atonement while others have continued to remind contaminated by fascism, nationalism, populism, conspiracy theories, misinformation, and scapegoating of minorities.  

Peace
Rav Yitz

Two Kinds of Freedom; Freedom From And Freedom To Be (John Barlow & Bob Weir - "Lost Sailor")

 

          We have schlepped boxes from the basement to the kitchen. We have emptied our pantry of all the Chametz (all the “non-kosher for Pesach” foods and platters. We have filled the pantry with our Kosher for Pesach dishes, and cooking utensils. We set up a shelving unit to hold the kosher for Pesach food. We have closed-up cabinets and drawers that hold our regular year-round kitchen stuff.  We have carried out our Chametz and “disowned” it.  The bedrooms have been cleaned ( and what our son found while cleaning his room was ruly incredible!). We made numerous trips to the supermarket, so much so, that I have my own reserved parking spot. We have cleaned the kitchen over and over and over again. Of course, there is the yearly discussion of the menu: the Chef wants to make different dishes as she has grown bored making the same foods year in and year out. However, those of us who work as her sous chef and actually eat the food. yearn for the comfort of the same seasonal holiday foods that have been served every year.  The kitchen is about 15 degrees warmer than the rest of the house because it seems that the oven has been on all week. Yes, the Pesach preparations seem never-ending and filled with discussions and arguments about which spouse is strict or lenient regarding what is and is not Kosher for Passover and which Rabbi supports the respective spouse’s interpretation.   Indeed it seems very easy to get bogged down in the minutiae and the detail that we forget the purpose of this slave-like labor and preparation. 

          This Shabbat marks the first day of Pesach, Zman Cheiruteinu – the Time of our Freedom, as well as being Shabbat, Yom Menucha, and a Day of Rest.  Because Pesach comes once a year and Shabbat occurs fifty-two times a year, on this particular Shabbat, Pesach tends to be our focus. We didn’t just partake in a Shabbat dinner; we participated in a Seder.  We don’t read from the weekly Torah reading, we read that part of the Torah that focuses upon the narrative of the first Passover celebration in Egypt as B’nai Yisroel was about to become a free people and leave Egypt. U’Lekachetem Agudat Eizov Utvaltem BaDam Asher BaSaf V’HiGaTem El HaMaSHKoF V’El SHTei HaMZuZoT MiN HaDaM Asher BaSaF V’ATeM Lo TeiTZu ISh MiPeTaCH BeiTo Ad  BoKeR -  You Shall take a bundle of hyssop and dip it into the blood that is in the basin, and touch the lintel and the two doorposts with some of the blood that is in the basin and as for you, you shall not leave the entrance of the house until morning (Ex. 12:22). At some point during that tension-filled night, B’nei Yisroel would be freed. What was the exact moment of their freedom? What minute, what hour in the night were these slaves finally freed? The text does not tell us. No specific time is mentioned. Rather, the text tells us that by morning the slaves would be freed from slavery. And we would become obligated to retell this story to each generation.

            So we are obligated to tell this story to each generation. What is more, we are commanded to see ourselves as if we were actually slaves in Egypt and freed that night. Yet all we can say is that we were freed at some point during the night. At what exact time, who can say? Yet each week. we know exactly what time we stop. We know exactly what time we light Shabbat or Yom Tov (Festival) candles in order to usher in the Sabbath and the Chag (Festival). We know exactly when these moments begin and when these moments conclude.  Needless to say, when my son and I are sitting in Shul on Friday night, ushering in both the Sabbath and the Festival of Pesach, we will emit a large cleansing breath, knowing that our preparations are finished, and our work leading up to Zman Cheiruteinu, the Time of Our Freedom, is complete (or as complete as it can be). I know that when my son and I walk into our home, and the Seder Table is set, the candles are glowing and my wife and daughters are sitting quietly for just a moment catching their collective breaths, they are aware of this powerful moment.  At that moment of quiet and calm, we see Shabbat and Pesach conflate into the deepest possible understanding of freedom. At this moment, the final boxes have been put away, the preparation finished, the meal is cooked and we can now partake of freedom. Yes, we are free to sit, free to eat and drink. We are free to ask questions. We are free to offer answers. We are free to discuss and we are free to tell the story. Because we are free to do these seemingly trivial things: eat, drink, ask questions, answer, discuss, and tell stories; we understand and appreciate not only Pesach- Zman Cheiruteinu (Time of Our Freedom), but Shabbat- Yom Menucha (a Day of Rest) as well.

 Peace and Chag Kasher V’Sameach,
  Rav Yitz  

Standing On The Moon, Where Talk Is Cheap And Vision True (Robert Hunter & Jerry Garcia - "Standing On The Moon")

           Tom Friedman, in an Op-Ed piece from April 3rd, described the war in Ukraine as a world war:  World War Wired. He maintains that anyone with a cell phone and internet access can watch the war, and bear witness to the atrocities and war crimes being committed by Russian soldiers and Putin.  While the whole world and any Russian with a VPN can see what is happening in Ukraine, Putin remains incredibly popular in Russia and especially outside of Moscow and St. Petersburg. Thanks to a campaign and a steady diet of misinformation over all media outlets for decades, Putin is even more popular in rural areas and among the older generations of Russians.  If the rural communities tend to be far more isolated and have less access to mass media, or social media, then how did Putin’s decades-long and current misinformation campaign gain credence to rural, isolated communities and older Russians?  The answer seems as obvious as it is profound. People talk, people share ideas, people share information and people share what they hear whether it is true or not. 

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

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

          Here in this simple statement “K’Negah” –It seems to be a plague”, we address a health issue. We recognize the potential damage that Lashon HaRah has done. “K’Negah” – it seems like a plague is the Kohen’s diagnosis;  and once diagnosed,  the Kohen can treat the patient. We quarantine the individual/individuals in order to prevent the spread of something that looks like a plague. People who engage in  Lashon HaRah, -  Slanderous/Evil/Malicious speech, people who spread lies and misinformation, have continued enabling and supporting an authoritarian leader and his war crimes. Putin understands that speech, the simple act of people speaking to people still remains the most efficient way to pass along misinformation and alternative facts. With Pesach approaching, ChaZaL, the Rabbinic Sages also understood the significance of speech,  the simple act of people speaking to people. Is it any wonder that the most important commandment of the Seder is to tell the story of the Exodus, and tell the story of freedom? Maybe the Sages understood what Putin cannot understand. Eventually, the story of freedom will crush the misinformation and suppression relied upon by authoritarian leaders.

Peace,
Rav Yitz

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

          I recently contracted Covid and have spent the past 10 days in our family’s basement, in isolation. For several days I woke up with an awful headache, my joints ached, my teeth ached, I wasn’t particularly hungry but I was incredibly fatigued. I couldn’t hold my head up, not due to nausea but rather due to the fact that I was so tired. For several days last week, I would fall asleep watching college basketball games. Finally, early this past week, I awoke and there was no headache, my joints no longer ached, my teeth no longer ached. I didn’t sleep 18 hours a day. I took a brief walk outside for a few minutes. Then took a nap. Each day, as symptoms faded. Instead of being fatigued after a 5-minute walk, I was now fatigued after a 20-minute walk. While still not great, I felt myself feeling better. By the end of the week, I was out of isolation, participating in family life, and actually working out on our elliptical machine for 45 minutes. Yes, I  was fatigued. Yes, I found myself still needing a nap, but I finally feel like I am back to feeling healthy.

          This Shabbat is known as Shabbat Para because of the special Maftir Aliyah we read concerning the offering of the Para Adumah (the Red Heifer). The weekly Parshat, which we read prior to the Maftir, is Parshat Shmini.  Consisting of three complete chapters, the Parsha focuses upon the three parties necessary for the Brit (the covenant) of B’nai Yisroel: God, the Kohen, and B’nai Yisroel.  Certainly, God is the embodiment of Purity, the second and third chapters of the Parsha explain how the Kohen and B’nai Yisroel are able to approach God and achieve spiritual intimacy. If either the Kohen or B’nei Israel is not pure, then they are unable to achieve that spiritual intimacy. B’nei Israel can either achieve this desired spiritual intimacy in the offering it brings, but to do so depends on the purity of the Kohen. If the Kohen is impure then no matter how pure B’nai Israel or its offering,  spiritual intimacy is not achievable. B’nai Israel can also achieve spiritual intimacy by eating certain foods. 

          The Parsha begins with Moshe telling his brother Aharon, that before the Mishkan can begin serving the people as a means for them to experience both personal and communal intimate moments with God, he (Aharon) must prepare himself. The first step in Aharon’s self-preparation is his own self-purification process. That first step is reflected in Moshe’s instruction:  Kach Lecha Eigel ben Bakar L’Chatat V’Ayil L’Olah T’Mimim V’Hakreiv Lifnei Adoshem - Take a calf of the herd for a Sin-Offering and a ram for a burnt offering, without blemish, and bring them before the Lord. Before Aharon could serve B’nai Israel, he had to atone for his “sin”.   Rashi, the 11-century French commentator,  cites the Midrash Tanchuma and explains that “this animal was selected as a sin offering to announce to him that the Holy One, blessed be He, granted him atonement by means of this calf for the incident of the golden calf which he had made.” The “Chatat” offering, literally a “sin” offering was to atone for Aharon’ role in the incident of the Golden Calf. Ibn Ezra describes this offering as Aharon’s atonement for that Cheit. Once atonement is made, Aharon is spiritually purified, cleansed, and ready to serve the people.

           According to Ontario Health,  a person needs to remain isolated for ten days from when Covid symptoms appeared. During those ten days, the symptoms were acute and eventually waned. By the 6th day, I did not feel any more symptoms, just incredibly tired.  I still tested positive. Howsoever on the tenth day, I no longer tested positive. I was able to leave the isolation of the basement and return to normal family life and my responsibilities.  Aharon’s atonement allowed him to be purified in order to begin his communal responsibilities. While there was no atonement, ten days in isolation allowed me to be considered purified enough to leave the basement and resume my day-to-day responsibilities to my family and my community. 

Peace,
Rav Yitz 

If A Man Among You Got No Sin Upon His Hand; Let Him Cast A Stone At Me For Playing In The Band (Robert Hunter, Bob Weir, Mickey Hart- ("Playing In The Band")

               It was a particularly odd week. On one hand, we prepared for and celebrated Purim. We organized Mishloach Manot, my wife baked Hamentashen, we went to a Seudah and we celebrated “the Jews victory over Haman”. On the other hand, we watched as Ukrainians continue to defend themselves against Putin’s army. We watch the Russian army fire rockets indiscriminately into civilian areas. We watch refugees flee, and we see images reminiscent of Europe circa 1938-1939.  We listened to President Zelenskyy speak to Canada’s Parliament and the United States Congress. We couldn’t help but be aware of the dichotomy between the Joy of Purim and the horror that continues to unfold in Ukraine.  Indeed our Talmudic Sages that there is Haman in every generation and there is Amalek in every generation. As we watch the events in Ukraine unfold and resistance to Putin stiffen in Ukraine and grow in Russia, it appears that this Amalek might not be as powerful as he thought. Yes, he is still dangerous but not as powerful. This makes for fascinating negotiations.  

          This week we read from Parsha Tzav. In it, we learn that the Kohanim are responsible for their own offerings as well as making offerings on behalf of the people. God instructs Moshe to teach the Kohanim their responsibilities in slaughtering the offerings, cleaning up, what must be burnt, and what the Kohen may consume. After God completes the set of instructions specifically for the Kohanim, God then instructs Moshe as to B’nai Yisroel’s responsibilities as well. Finally, God instructs Moshe to make the required preparations for the Kohen to assume his position among the people. This includes the bringing of sin offerings, achieving a certain spiritual mindset as well as learning how to make all the offerings.

        As the instructions are issued concerning each offering, there is a general pattern. V’Zot Torat [name of offering] Hakreiv –And this is the law of the meal-offering (the peace offering, the feast offering, etc.) However, the Sin Offering breaks with the Parsha’s formula.  Zot Torat Ha’Chatat Bimkom Asher Tishacheit Ha’Olah Tishacheit HaChatat Lifnei Kodesh Kodashim Hu – This is the law of the sin offering; in the place where the elevation offering is slaughtered shall the sin offering be slaughtered, before God, it is most Holy (Lev. 6:18). Why is this the only offering that designates a specific place that is exactly the same as another offering? If this offering to God is so important why wouldn’t the offering take place separately in its own time and in its own location? Precisely because it is so important, and this offering requires such sensitivity, we are extremely concerned. One makes the Sin Offering after an unintentional sin is committed. If someone points out a mistake that we make, our first response might be defensive, to make excuses. This is normal if we experience shame and embarrassment. However when we are not embarrassed, when we are not humiliated then it is much easier to admit to the sin, or the mistake and apologize in a humble manner. If the Sin Offering occurred in its own location, then everyone else would know that those people had sinned and were now making an offering as a form of apology. People would talk and the individual bringing the offering would perhaps be too embarrassed to work on his/her relationship with God. This is tragic. So in order to preserve the individual’s dignity, the Torah provides anonymity. Someone looking on would never know if the individual making the offering is there with a sin offering or an elevation offering. Torah creates an environment to allow the individual to be forthright, honest, and still save face within the community.

        No, Putin’s “sin offering” cannot be made anonymously. The negotiations will be public. Any “loss of face”  will be public or at least public to the rest of the world. He will always be able to “save face” in Russia since he controls so much of the Russian press. Nevertheless, the world will have a very difficult time in trying to find a peaceful solution unless Putin concludes that the cost to re-create a “Greater Russia” reminiscent of Peter the Great is personally to financially, emotionally, and politically too expensive.  Hopefully, those costs will be worth more than his “saving face”.  Maybe then, there can be a serious discussion about peace.       

Peace,
Rav Yitz 

"Cat On A Tin Roof, Dogs In A Pile, Nothing Left To Do But Smile Smile Smile (Robert Hunter & Jerry Garcia - He's Gone)

          As we continue to watch the news out of Ukraine, the increased targeting of Ukrainian civilians, the exponential increase of refugees, our family has been in awe of the stories we hear about strangers helping these refugees. Recently we heard about a young boy who traveled alone from Kyiv to Slovenia. His mother had to remain behind in Kyiv to care for her sick mother. So she sent her son with a backpack, his passport, a cell phone, and a phone number of a family member written on the back of his hand. (New York Post March 7, 2022). Despite being alone and scared, and traveling 600 miles, everyone the boy encountered was greeted by his warm and friendly smile. Upon his arrival at that Ukraine/Slovakian border, the border patrol was also greeted with his warm and kind smile. As a result, the border patrol was all too happy to help him. They found the family members and the boy’s Slovakian family found him and picked him up. Needless to say, his mother was incredibly thankful that her son was now safe. 

          This Shabbat is known as Shabbat Zachor. It is the Shabbat that immediately precedes Purim. On this Shabbat,  we begin the third book of the Torah with the Parsha of the same name:  Vayikra.  B’reishit and Shmot are essentially a series of narratives about a family and ultimately an entire people. However, Sefer VaYikra (Leviticus) is presented in both a narrative format as well as a user manual for ritual sacrifices - KoRBonot. This “user manual” seems to be designed for the Kohanim since it was their job to make the ritual sacrifice on behalf of the B’nai Yisroel. The Parsha begins with the general rules for Korbonot, mainly that the animal in question, needs to be pure, that is to say, blemish-free. The Parsha lists the various categories of Korbonot. The underlying assumption of bringing a KoRBonot (an offering) was B’nai Yisroel’s desire to be near God, to connect with God. Even the word KoRBonot -  with the three-lettered root Ku-f Resh- Bet means “close in proximity”. These offerings were designed to allow the person to draw closer to God for the myriad of reasons that a person would want to be near God including thankfulness, forgiveness, joy/happiness, or doubt in the relationship.

          Even before God tells Moshe about all the commandments concerning KoRBonot, God does something very unique, something that God had never done before and could only do because of his relationship to Moshe Rabeinu. Vayikrah El Moshe, VaYidaber Adoshem Eilav M’Ohel Moed Leimor - He called out to Moshe and Hashem spoke to him from the Tent of the Meeting saying (Lev 1:1). God called, God spoke and God said; three very similar verbs yet slightly different when examined through the lens of “proximity” “intimacy” and “formality”. One calls out to a person when there is a physical distance that needs to be overcome, or when trying to get another person’s attention. Rashi, the great 11th-century French commentator, offers several explanations. First, this “calling” is Lashon Chiba - a language of endearment. God called out to Moshe in a loving manner and only to Moshe. No one else heard this particular call. Once called, Moshe knew to approach. After Moshe draws closer, God speaks to him. “Speaking” to someone assumes a relationship, a partnership, and a dialogue. The partnership might not be a 50/50 split and the dialogue might not be an equally two-sided dialogue, but “speaking” suggests that there is a response. However “telling” someone something suggests a clear delineation of authority. The party “telling” has the authority and the party being “told”  lacks authority. “Telling” suggests neither partnership nor dialogue but rather the dry transmission of data and information.  For the first time and the last time God Vayikra el Moshe - God called out to Moshe. God singled Moshe out for a vital task: to instruct the Kohanim and B’nai Yisroel how to appropriately connect to God. While it was certainly novel that God called, it was equally important that Moshe heard the call. Indeed, Moshe was spiritually sensitive and in tune with his relationship to God that he, and only he, heard the endearing call from God.

          Sometimes we are not able to hear so well. Maybe there is too much noise. Maybe we are so out of sorts that we can’t hear past our own fears, our own anxiety, or our own guilt. Sometimes we ignore God’s loud whisper that is meant only for us. So we will listen to God when we take a walk with our children. Sometimes, we sense God and holiness in the smile of a young boy and meet that smile, that warmth, and holiness with a simple act of kindness. Amid all of this we know that God is present, we need to only listen closely,  to the whisper, or experience a smile in order to connect.

Peace,
Rav Yitz

And There's Nothing Left To Do But Count The Years (Robert Hunter & Jerry Garcia - "Black Muddy River")

            There is a concept in Judaism called Cheshbon HaNefesh, an accounting of the soul. Cheshbon HaNefesh tantamount to analyzing a balance sheet examines the soul's assets and liabilities its virtues and shortcomings. Cheshbon HaNefesh forces the individual to engage in analysis of “where they are in their lives”. How far astray have they wandered from the most sacred and holy aspects of themselves? How far astray have they wandered from the best version of themselves? It is not a process that leads to a request for forgiveness although it is a process that may lead to an apology. It is not a process that leads to a request for mercy; although it is a process that may inform and direct others to avoid the mistakes that the individual made. It is not a process that generally occurs in public; rather it is a deeply personal and spiritual endeavor. After watching the events of the past week unfold in Ukraine, and seeing how unified Europe, Canada, and the United States are against Putin; I wonder if a country and a society’s collective historical memory motivates a nation and a society to engage in a type of Cheshbon HaNefest. Does a country or a  society ask itself: “How far have we drifted from the ideals of our nation?”  “Can we, as citizens, find a better path?”   

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

            Certainly, there were specific events that we would deem as vitally important, including the actual exodus from Egypt, the Crossing of the Reed Sea, and the Revelation at Sinai. However, in each of these three pivotal moments, B'nai Yisroel behaved as individuals. During each of these three pivotal moments, one could argue that B'nai Yisroel was more reactive than proactive. After the Tenth Plague, following God's direct command, B'nai Yisroel left Egypt. After God opened the Reed Sea, B'nai Yisroel began to cross it. It is the Midrash that explains that B'nai Yisroel took the first steps into the water prior to God's miracle. The revelation at Sinai was a more reactive experience than a pro-active one. Even the Golden Calf fiasco could be argued as B'nai Yisroel's response to the fact that Moshe delayed his descent from the mountain. However, Tshuvah (Repentance)  helps explain why in last week's Parsha (VaYakheil), B'nai Yisroel brought so much more material and so many participated. Regarding the construction of the Mishkan,  it wasn't built out of fear and anxiety as was the Golden Calf. Instead, the construction of the Mishkan demonstrated a genuine desire, a choice to have God dwell among the community.  Constructing and completing the Mishkan, for this generation was perhaps its greatest achievement. They were finally, at least for the time being, pure of soul and pure of heart. They understood what it meant to be a community, a holy community, and the Mishkan was an expression of that. Therefore when B'nai Yisroel completed this transition to “people-hood” culminating in the completion of the Mishkan; it makes sense that an accounting of the Mishkan's construction would occur.

            From Moshe's "accounting", we learn something very important about human nature. As individuals, as part of a team, and as part of the community; we need to do Cheshbon HaNefesh, an accounting of our souls. While it is certainly important to do Cheshbon HaNefesh at prescribed times with the community (Yom Kippur for example); it is also vital that we engage in this process when we have survived and successfully or unsuccessfully navigated through the transition.  These transitions and changes are not necessarily confined to lifecycle events or the calendar but as a part of life in general; and certainly when about to begin a new and difficult phase of life. Parsha Pekudei reminds us that we must possess the self-awareness to step back and look back at the process and own it, and if it is appropriate, mourn it, celebrate it, or learn from it. Perhaps society and a country’s collective historical memory can also engage in Cheshbon HaNefesh. Countries that were neutral 80 years ago when another European dictator invaded other countries are no longer neutral. Where once the Western World took years to debate, placate, dither, and finally called out a dictator; this time it took the world less than a few weeks to come together, to begin supplying Ukraine and announce and enforce economic sanctions against a corrupt brutal dictator. Maybe the thousands of Russians who have had the courage to protest and speak out against its corrupt brutal dictator illustrates the first steps of national accounting.

Peace,
Rav Yitz

Inspiration Moved Me Brightly (Robert Hunter & Jerry Garcia - "Terrapin Station")

           During the long family day weekend in Canada and the Presidents Day weekend in the U.S, I took our son to Washington D.C. and visited his sisters. Two of his sisters live in and around DC and one lives in New York City. As we were leaving, we had to bring his New York City sister to Union Station so she could catch a train back to New York. It was very early Sunday morning and we decided to stop and look at the various monuments and memorials that are on the Mall. All week long we had been following the news of the events that continued to unfold in Ottawa and the crisis that is unfolding in Ukraine. The world seems a bit darker and more frightening. The morning was cold and clear as we looked at the various memorials and monuments, read the inscriptions, and contemplated the sacrifice of people who believe in the idea of Democracy. At the Lincoln Memorial, directly behind the statue, we read  "In this Temple as in the hearts of the people for whom he saved the union the memory of Abraham Lincoln is enshrined forever." Directly behind the Lincoln memorial, the road takes one over a bridge and into Arlington National Cemetary. Both sanctuaries reminded us of the sacrifice that is sometimes necessary to preserve an idea. As my son and I drove back across the Potomac River and onto the highway bound for Toronto, we commented on the courage of these people and we also commented on the courage of people to leave their home countries for a better future for their children, grandchildren, and their legacy. Why else would people come to North America, and settle in Canada and the U.S. if not for a chance at a better future?  

           This week’s Pasha is Vayakahel. Following the sin of the Golden Calf and Teshuvah (repentance), B’nai Yisroel begins executing God’s instructions for the Mishkan, the Ark, and the Tent of the Meeting. After the destructive behavior of worshipping the Golden Calf, B’nai Yisroel comes together and shares a common constructive experience bound by a common goal. Their goal is to complete the construction of the Mishkan.  Before they begin the actual execution of God’s command, Moshe reminds B’nai Yisroel that observing the Sabbath’s restrictions is paramount and supersede the Mishkan’s, (The Tabernacle) building schedule.

           Even though this structure was to be a place for God, the Sabbath restrictions are more important. The text then begins describing the common experience of contributing raw materials to this enormous public works project. V’Yavo’u kol Ish Asher Nasahu Libo V’chol Asher Nadvah Rucho- Every man whose heart inspired him came; and everyone whose spirit motivated him brought the portion of God for the work of the Tent of the Meeting, for all its labor and for the sacred clothing (Ex.35:21).  Ibn Ezra, a 12th Century Spanish commentator, explains that the phrase “whose heart inspired him”, is a reference to the “wise-hearted”. These were individuals who were motivated by their minds and not by emotions. After seeing the disastrous results of the Golden Calf, wisdom and not emotion was indeed a better motivator. By participating in this constructive process, everyone had an opportunity to repent for the sin of the Golden Calf and for its lack of faith. Only insight and wisdom guided B’nai Yisroel to begin on the fringes from the outside of the Mishkan and begin working towards repentance, towards holiness, and towards the Kodesh Kodeshim (the Holy of Holies). 

          Those who participated in the construction of the Mishkan had a powerful sense of responsibility. Indeed, being a member of a purpose-driven community requires individuals to be “wise-hearted”, thoughtful, and informed. As my son and I left Washington DC and began our drive back home, we understood that Judaism and liberal democracies are purpose-driven focused upon an ideal, not a person.  Both Judaism and liberal democracies required informed, wise-hearted, thoughtful community members. Both Judaism and liberal democracy is only as strong as their community and citizens are informed, wise-hearted, and inspired to create “the most perfect union”.

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

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

Walk Into Splintered Sunlight; Inch Your Way Through Dead Dreams To Another Land (Robert Hunter & Phil Lesh - "Box Of Rain")

Our seventeen year old has come down with a sickness that strikes students in their final year of High School and University. It became particularly acute this past week as my daughter and I attended University Night at her high school. About a dozen universities made presentations to parents and students suffering from the disease known as “Senioritis”. Judging from how well attended University Night was; it is apparent that “Senioritis” is quite prevalent in our daughter's class. “Senioritis” tends to strike high school students in their final year, and it is marked by a keen and profound desire to leave home. Whether the desire is to go away for a gap year and return home for university, or to actually leave for a four-year university; there is an expectation of “going away”, or embarking on a journey. In some cases, it means going far away, and in some cases, it may mean being only an hour away. The desire to get out of the parents’ home is so powerful, that life with the 12^th grader can be quite strained. When suffering from “Senioritis”, long-established family rules are questioned, parents are considered to be overbearing and impossible to deal with. The 12^th grader walks around frequently aggravated and muttering under his/her breath: “I can’t wait to get out of here.” Senioritis is most dangerous when the student has not yet been accepted to a college/university or gap year program because of the pressure to academically succeed and apply remains. All the while, the student still struggles with the profound and overbearing desire to finally leave high school. 

This week’s Parsha offers an excellent example of the first steps towards independence, the natural need for re-assurance, and mutual trust and faith between a parent and child. Many events occur in Parshat Lech Lecha. Included among these are: Abram leaving his birthplace, traveling down to Egypt and becoming wealthy, separating from Lot, his brother’s son and last blood relative, fight in a battle and killing those men responsible for territorial instability, fathering a son by his wife’s handmaid (with his wife’s approval), and finally circumcising himself at age 99 and all the males in his household, including his son Ishmael.

In this Parsha, so many things happen to Avram. He is forever running ahead of God; He is forever living life and making decisions. Avram is forever wondering if he is indeed “doing the right thing”.  Like any good parent, God allows Avram to “run ahead”, be independent, and still offer the necessary parental reassurance.  Noach’s relationship was very different than Avraham’s. Noach walked with God suggesting an image of a parent holding a baby’s hands as he/she learns to walk.  Regarding Avram, the Torah says: “And the Lord appeared before Avram and said- Ani El Shaddai Hithaleich Lefanai Veheyei Tamim - I am El Shaddai; walk before Me and be perfect (17:1). Avram is spiritually more evolved; he can walk ahead. However, even when we allow our children to run ahead of us, or give them more and more independence, we still reassure them that we are part of their lives, and everything will work itself out. Six times Avram receives fatherly assurance in the form of a covenant. Ironically, the first time we read of this assurance is immediately following Avram’s father’s death. God tells Avram to leave his birthplace and he will become a great nation (12:2).  God reassures Avram a second time while Avram, literally, walks ahead of God and keeps going until God tells him where to stop. God reiterates his covenant to Avram (12:7), thereby reassuring Avram. God reassures Avram after he made the difficult decision of separating from the last vestiges of his family of origin, Lot (his brother’s son). By re-iterating his covenant (13:14), God reassures Avram that although the decision was painful, it was correct. After worrying whether he behaved appropriately by fighting against the five kings, God re-iterates and reassures Avram a fourth time (15:4). Avram receives re-assurance a fifth time after he drives away the birds of prey that ruined the sacrifice he made to God (15:13). Avram’s sixth reassurance occurs after making the difficult decision of sending away his firstborn son Ishmael.      

Avram walks ahead of God knowing that God is always around to reassure him. Ultimately this type of relationship breeds a strong sense of security, trust, and faith in the parent figure. Faith breeds more faith and trust breeds more trust. Certainly, our 12th-grade daughter might think that she is ready to begin her own version of Lech Lecha. Yet about some things, she still needs to walk with her parents and, believe it or not, still wants to walk with her parents. About other things, her frustration and aggravation with us is merely an expression of the fact that she wants to walk on ahead of us. In those cases, it is quite clear that her “Senioritis” has spread to us because there are moments that we wish she would walk on ahead of us. However, we are acutely aware that in both instances, she is expressing her level of self-confidence to handle the first steps of her own life's path and her lifelong journey.  One thing is for sure, we never stop trying to infuse and teach her so that way when she does walk on ahead, she remains grounded in her values and the lessons that we instilled. Hopefully, as she gets older and well on her journey, her aggravation with her parents will diminish and she will appreciate the wisdom her mother and I gave her. However, I won’t hold my breath.

Peace,

Rav Yitz

Speak With Wisdom Like A Child, Directly To The Heart (Robert Hunter & Jerry Garcia - "Foolish Heart")

My parents came to visit us for the first days Chag HaSukkot, the Sukkot Festival.  During their visit, our children were sitting on the sofa cuddling when my father began talking to our 17-year-old. During their conversation about plans for the future, a gap year, and university, my father began to offer his advice. As I listened, I knew what was coming next. He began to explain the importance of just walking around on a university campus, get of sense of it, and determine if it elicits a feeling. He quickly explained that the eyes through which she sees a campus now won’t be the “same eyes” through which she sees the campus upon her return from a gap year, let alone in the spring. As he explained to her that her perspective will evolve because she will have matured as she approaches high school graduation, and as she makes her plans for a gap year.  I smiled to myself because I remember my father saying the same thing to our 28-year-old daughter, our 19-year-old daughter, and I remember him saying the same thing to my sister and to me.  As his lecture continued, our 17- year-old-daughter looked and me and rolled her eyes. I gave her a look indicating that she should listen.

This Shabbat is known as Shabbat Chol HaMoed Sukkot. It is the Shabbat that falls during the 7 day Festival of Sukkot. As a result, we do not read the regular Torah Reading. Instead, we read of the narrative when Moshe re-ascended the mountain a second time in order to receive the second set of Tablets. As part of the Festival, we recite Hallel which is a series of psalms praising God and state our joy in being part of the Brit, part of the covenant with God. Also, because it is a festival, we read one of Five Megillot taken from the Ketuvim – the Book of Writings. On Shabbat Chol Ha Moed Sukkot, we read Kohelet, the Book of Ecclesiastes.  Jewish tradition ascribes the twelve chapters scroll to Shlomo HaMelech – King Solomon.  This wisdom literature is written from the perspective of an elderly man who has seen it all and experienced it all. – Ein Kol Chadash Tachat HaShemesh – There is nothing new under the sun! Kohelet – The Preacher speaks with brutal and harsh honesty. In what is perhaps the most famous few verses, the Preacher tells us that life is full of ups and downs, good times and difficult times. L’Kol Zman V’Eit L’Chol Chafetz Tachat HaShamayim – Everything has its season, and there is a time for everything under heaven: A time to be born and a time to die…..That may not sound so inspiring.  Yet our job is to live our lives according to a set of rules. The result may be good or it may be bad, but God will be the judge of that. All we can do is play according to the rules as we make our way through life and contend with the obstacles. As we grow older and our perspective changes, so will obstacles, the perceived severity of those obstacles, and, perhaps, the way we manage those obstacles.

             As my father lectured, our 19-year-old daughter began nodding in agreement with her grandfather.  Our 15-year-old son listened as well. The 19-year-old understood that her grandfather was remarkably consistent because she heard the lecture a few years ago. Our 15-year-old son paid attention because he understood that he was next to hear this lecture and wanted a head start. I watched my children, each listened from their own perspective. They were listening, they were thinking and I am sure they were trying to make sense of what their grandfather was talking about. I looked over at my dad, he gave me a wink  that asked, “How am I doing son?” I don’t think that there were too many more things in the world that gave my father pleasure than that moment. Like Kohelet concluded by reminding the younger generation that after all is said and done, Sof Davar HaKol Nishmah et HaElohim Yrah  v’Et Mitzvotav SHmor ki Zeh Kol HaAdam- Fear God and keep His Commandments, for that is man’s whole duty, Ki  et Kol Maaseh Ha’Elohim Yavoh V'Mishpat – For God will judge every deed…; my father looked at his grandchildren and reminded them that a good life means sitting with grandchildren and passing along wisdom to them.

Peace,

Rav Yitz