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