I Have Spent My Life Seeking All That's Still Unsung (Robert Hunter & Jerry Garcia- "Attics Of My Life)

           Well, the unofficial end of summer is upon us. It is Labour Day Weekend. Indeed, summer came and went, our children headed off to where they are supposed to be, and I quietly celebrated a birthday.  Yep, another year has gone by. My beard is grayer and while I am thankful for the hair on my head, it is grayer as well. I have never been a big fan of birthdays. I always like to spend them quietly. While some in my family prefer some extraordinary family activity or party, I prefer a round of golf, sitting by a swimming pool, reading a book while my kids swim, and then grilling some steaks and eating dinner outside with my wife and children. Usually during golf, while I am admiring the scenic beauty, while I watch my children playing in the pool, or while I am grilling dinner; I have an opportunity for a bit of self-reflection. This year, I spend my birthday returning home from dropping our daughter off at college in Maryland.  I had lots of time to reflect while my wife slept and I drove through Maryland, Pennsylvania, New York, and eventually Ontario.  I thought about successes and failures, I thought about what my plans were after college, and where I am in terms of those plans. Have I realized any of my goals? Am I on course, or off course? If I am off course, am I so far off course that I cannot get back on course? For thirty-two years I have had a child in my house and my children have been at the forefront of every decision I have made. Have I accomplished anything? On one level, the self-reflection exercise can be pretty brutal. There are times I feel like a complete failure except as a father.  I seriously wonder if I measure up to the standards that I set for myself way back when I had first left home and set out on my life’s journey. There are moments when this birthday self-reflection can be really quite depressing. Once in a while, there is a moment of contentment. I am always amazed by the differences between my idealized pristine life and my not-so-pristine life grounded in reality. 

        This week’s Parsha is Shoftim. Moshe has completed his lecture on the values of monotheism and covenant. Now he begins telling B'nai Yisroel all the nitty gritty details of living a Jewish life within this community. What a downer! B’nai Yisroel is inspired and ready to enter Eretz Canaan and begin living life in the land that God had promised their ancestors. They are now ready to begin fulfilling the dream that allowed them to survive centuries of slavery. So what does Moshe Rabeinu do? He brings them crashing back to reality. Now they will listen and understand laws concerning war, punishments for idolatry, choosing a king, jurisprudence, priestly entitlements, and unsolved murders. Moshe gives B’nai Yisroel a healthy dose of reality by supplying all the details required to uphold the Covenant.

        One of these laws is rather curious yet serves as a reminder of how important it is to maintain a balance between dreams and reality, between the idealism of our youth and the cynicism of age. V’Hayah Ch’shivto Al Kisei Mamlachto V’Chatav Lo Et Mishnei HaTorah Hazot – And it shall be when he sits on the throne of his kingdom, he shall write for himself two copies of this Torah in a book… V’Haitah Imo V’Kara Vo Kol Yemei Chayav Lema’an Yilmad L’yirah et Adonai Elohav – It shall be with him and he shall read from it all the days of his life, so that he will learn to fear the Lord his God, Lishmor et Kol Divrei HaTorah Ha’Zot V’Et HaChukim Ha’Eilah La’Asotam – to observe all the words of this Torah and these decrees, to perform them so that his heart does not become haughty over his brethren and not turn from the commandment right or left so that he will prolong years over his kingdom, he and his sons amid Israel (Deut. 18:18-20). The king must write and maintain two Sifrei Torah. The “personal” Torah must be carried with him wherever he goes: meetings, wars, benefit dinners, etc. The Torah must always remain physically near his heart. However, the second Sefer Torah sits in the treasure room as a pristine copy, as a benchmark. This “benchmark” Torah remains enclosed, protected, and untouched. The king may consult it, but this pristine copy never leaves the sanctuary. How brilliant! The “personal” Torah that is carried around eventually becomes worn, the letters fade, and the parchment may even tear. This would most likely occur unbeknownst to the king. Yearly, the king must lay his “personal” Torah besides the “benchmark” Torah. There, in the inner chamber, the two Torahs are checked against each other. Then if there are any discrepancies in the “Personal” Torah, the king must make the necessary corrections. The king’s “personal” Torah must reflect the purest and highest standard. Through daily wear and tear, through the compromises necessary to manage a kingdom, the king must regularly check to make sure that he has not gradually drifted away from the “Pristine” or “Benchmark” Torah.

        This is the ultimate form of personal “Checks and Balances”! Instead of waking up one morning thirty-two years later with the kids all grown up and moved out of the house wondering “What’s become of me”; Judaism understands that we all make compromises. Sometimes we may even, unfortunately, compromise our integrity our values, and our own sense of propriety. Sometimes our drift from the ideal is not even that pernicious. Sometimes we just slow down or get sidetracked. However, Judaism is about behavior that expresses our relationship with each other and with God. Like a king that needs to periodically check his “personal Torah” against the “Benchmark Torah”, we also must check our “Personal Torah” against the “Benchmark Torah”. Certainly, the process may be uncomfortable, and yes, there is the danger of becoming so self-absorbed that we become so paralyzed that we are unable to move our lives forward. There is a very real danger that we can be hard on ourselves that we lose sight of the good. Thankfully, the process occurs on a regular enough basis that we don’t become so paralyzed that we are unable to enjoy a round of golf, watch the kids swim, enjoy a steak dinner with the family, or appreciate the beautiful scenery while driving from Maryland, through Pennsylvania, New York, and Ontario or even appreciate the quiet blessings of another birthday.

Peace
Rav Yitz

The Shape It Takes Could Be Yours To Choose; What You May Win And What You May Lose (Robert Hunter & Jerry Garcia - "Till The Morning Comes")

          It seems that there we are living in two different worlds. One world appears more “normal” to me. In this world, the Canada/U.S. border is at least partially completely open. Canadians are still waiting for the U.S. to permit them to drive across the border. Fully vaccinated Americans are allowed to drive across the border subject to covid test results prior to crossing the border. In this "more" normal or "almost normal" world, the Toronto Blue Jays are finally home and I can go to the ballpark, and people dutifully get vaccinated.   In this "almost normal world" or "more normal" world, Ontario is now over 70% fully vaccinated and Canada is now over 60% fully vaccinated, masks are worn in public places and will be worn in schools. In this "almost normal" or "more normal" world, decisions seem to be made thoughtfully, cautiously, with the concern for the public good, and welfare to be the most important criteria.  In the other world, the world on the other side of the border, where my parents live, my wife’s family lives, my sister and her family live, where one daughter lives and works and where two daughters are supposed to attend university,  that world seems to be embroiled in an identity crisis. One part of that world, thankfully the places where my wife’s family, my family, and our daughters live, are similar to the "almost normal" or "more normal" world. Many are vaccinated,  and while there were a few weeks where masks were not required in public places; now public masking indoors is necessary because of the strength of the Delta Variant. Owners of restaurants have determined that they will only permit vaccinated people onto their premises. Attending concerts requires proof of vaccination. Public safety and welfare decisions are made thoughtfully and cautiously based on science, data, and current conditions based on a concern for the welfare of the whole of society and special concern for the most vulnerable.  In this second world, the Delta Variant runs wild,  and hospitals are filled with younger and sicker people. If these states were a combined country,  they would be ground zero for this “Fourth Wave” of the Pandemic. Ironically, one Governor wants the state legislature to revoke its current ban on mask-wearing. Other Governors have dug in their heels and have signed controversial executive orders prohibiting school boards from determining for themselves as to whether to mandate masks. These governors, specifically in Florida and Texas (places with the most outbreaks) use the rhetoric of “personal choice” and “freedom”.  In such places, decisions seem to be made based upon “politics”, rumors, non-scientific data, cowardice, selfishness, and a failure to understand the nature of leadership. 

          This week’s Parsha is Shoftim. Moshe has completed his lecture on the values of monotheism and covenant. Now he begins telling B'nai Yisroel all the nitty-gritty details of living a Jewish life within this community. What a downer! B’nai Yisroel is inspired and ready to enter into Eretz Canaan and begin living the life in the land that God had promised their ancestors. They are now ready to begin fulfilling the dream that allowed them to survive centuries of slavery. So what does Moshe Rabeinu do? He brings them crashing back to reality. Now they will listen and understand laws concerning war, punishments for idolatry, choosing a king, jurisprudence, priestly entitlements, and unsolved murders. Moshe gives B’nai Yisroel a healthy dose of reality by supplying all the details required to uphold the Covenant.

        One of these laws is rather curious yet serves as a reminder of how important it is to maintain a balance between dreams and reality, between the idealism of our youth and the cynicism of age. V’Hayah Ch’shivto Al Kisei Mamlachto V’Chatav Lo Et Mishnei HaTorah Hazot – And it shall be when he sits on the throne of his kingdom, he shall write for himself two copies of this Torah in a book… V’Haitah Imo V’Kara Vo Kol Yemei Chayav Lema’an Yilmad L’yirah et Adonai Elohav – It shall be with him and he shall read from it all the days of his life, so that he will learn to fear the Lord his God, Lishmor et Kol Divrei HaTorah Ha’Zot V’Et HaChukim Ha’Eilah La’Asotam – to observe all the words of this Torah and these decrees, to perform them so that his heart does not become haughty over his brethren and not turn from the commandment right or left so that he will prolong years over his kingdom, he and his sons amid Israel (Deut. 18:18-20). The king must write and maintain two Torah scrolls. The “personal” Torah must be carried with him wherever he goes: meetings, wars, benefit dinners, etc. The Torah must always remain physically near his heart. However, the second Sefer Torah sits in the treasure room as a pristine copy, as a benchmark. This “benchmark” Torah remains enclosed, protected, and untouched. The king may consult it, but this pristine copy never leaves the sanctuary. How brilliant! The “personal” Torah that is carried around eventually becomes worn, the letters fade, and the parchment may even tear. This would most likely occur unbeknownst to the king. Yearly, the king must lay his “personal” Torah besides the “benchmark” Torah. There, in the inner chamber, the two Torahs are checked against each other. Then if there are any discrepancies in the “Personal” Torah, the king must make the necessary corrections. The king’s “personal” Torah must reflect the purest and highest standards. Through daily wear and tear, through the compromises necessary to manage a kingdom, the king must regularly check to make sure that he has not gradually drifted away from the “Pristine” or “Benchmark” Torah.

        This is the ultimate form of personal “Checks and Balances”!  The king needs to periodically check his “personal Torah” against the “Benchmark Torah”.  We also must check our “Personal Torah” against the “Benchmark Torah”. Certainly, the process may be uncomfortable, and yes, there is the danger of becoming so self-absorbed that we become paralyzed. The process occurs on a regular enough basis that we don’t become too paralyzed that we can’t function. However, what is so empowering is that this “personal Torah” is not confined to the King.  In this regard, we are all kings, we are all royalty. We are all better off making sure that our “personal Torah”, the one we carry with us wherever we go matches up with Torah, the Torah that we learn from, the Torah that we read upon Shabbat and Holidays.  In watching these two different worlds, I wonder about the types of leaders of these two worlds. I wonder about the people in these “two worlds”.  I wonder about the Torah, the behavioral code that leaders in these “two words” carry with them and remain answerable.  

Peace
Rav Yitz

You, Who Choose To Lead, Must Follow (Robert Hunter & Jerry Garcia - "Ripple")

           Sixty-five years ago, a book was co-authored by a young U.S. Senator and an attorney who would later become a Presidential advisor. The book’s title soon became part of the canon for any academic course "Leadership". The book, written in 1956 by then-Senator John F. Kennedy and Ted Sorenson is entitled Profiles in Courage. I first read the book while I was attending business school in Toronto. I read the book again while in Rabbinical School. I’ll never forget what my Rebbe, my spiritual mentor to whom I went with questions about observance or existential angst, said about leadership. He explained that sometimes leadership requires the courage and integrity to make difficult unpopular decisions even if it comes at the expense of losing one’s job. However, underlying courage is empathy, and the ability to express empathy allows that leader to face his/her congregants with a pure heart.

          In this week’s Parshah, Shmot, we encounter a man who is born a Jew, but he grows up in the Pharaoh’s Palace. He is a totally assimilated Jew. Pharoah’s daughter gives him an Egyptian name, “Moshe” (Ex 2:10). After fleeing Egypt, this well-bred, noble Egyptian, is befriended by a non-Jewish (Midian) priest and marries his non-Jewish daughter (Ex 2:21). While shepherding his father-in-law’s flocks (Ex. 3:1), he experiences a revelation. Through a burning thorn bush, he sees an angel and then God (Ex.3:1-3). God tells Moshe of the ancestral covenant and chooses Moshe to lead B’nai Yisroel out of Egypt. Moshe humbly explains that he is the wrong person for the job. “Who am I that I should go to Pharaoh…” (Ex.3:11). He doesn’t believe he has enough credibility to lead. “They will not believe me and they will not heed my voice…” (Ex 4:1). He doesn’t speak well. “I am not a man of words…heavy of mouth and heavy of speech” (Ex. 4:10). Several times he explains that he doesn’t feel worthy to lead  B’nai Yisroel out of Egypt. Finally, Moshe returns to Egypt and now he begins to challenge Pharoah’s authority which will culminate in the tenth plague and the exodus.

          So, what qualities did Moshe possess that warranted his becoming the leader of B'nai Yisroel and the prototypical leader in the TaNaCh? Moshe grew up in the halls of power, he understood power, he knew how to use power, and he was raised to use it judiciously. Moshe learned and understood the balance between leadership and authoritarianism. Unlike his Egyptian family, however, Moshe also embodied one other vital quality. Moshe possessed the ability to empathize. “Moshe grew up and went out to his brethren and observed their burdens…” (Ex.2:11). Regarding this verse, Rashi comments Natan Einav V’Libo LiHeyot Matzar Aleihem- He focused his eyes and heart to be distressed over them. He looked closely at their burdens. He saw individual suffering and understood individual pain suffering to the point where he could personalize and identify with it. He could just as easily have stayed in the palace or not concerned himself with the plight of the “underclass”. Moshe chose to get involved, he chose to make a difference, and he chose to make an improvement. All that was left for God to do was convince, and then command Moshe to lead.

          The Torah’s version of Profiles in Courage is just a little older than the 1956 John F. Kennedy/ Ted Sorenson edition. In a sense, the Torah offers the prototype for Profile in Courage and it is Moshe. From the second chapter in Shmot until the end of the Torah, Moshe provides the first and foremost profile in courageous leadership and it is displayed in Parsha Shmot. First, we learn that a profile in courageous leadership is grounded in empathy for the less fortunate, the alienated, those that are enslaved. Second, we learn that a profile in courageous leadership means dealing with problems and issues, and not ignoring a problem or hope that it will magically disappear. Third, a profile in courageous leadership means willing to risk a job or social standing for the benefit of those less fortunate. Fourth, a profile in courageous leadership is never based upon a cynical assessment of a situation, or self-aggrandizement but rather a desire to make a difference in the lives of those who need help. Fifth, a profile in courageous leadership requires speaking “truth to power”. Finally, a profile in courageous leadership begins with the acknowledgment that no person is above God.

Peace,
Rav Yitz

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

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

Peace 
Rav Yitz
 

Let's See With Our Heart These Things Our Eyes Have Seen (Robert Hunter & Jerry Garcia - "Blues For Allah")

          Our grade 12 daughter just participated in her high school graduation. Covid -19 forced her, her classmates, and the school to re-adjust what a graduation ceremony would look like. My wife and several other mothers reached out to the school and pointed out other high school graduations that would be more than picking up a diploma at the school parking lot, or sitting in front of a computer on a Zoom graduation ceremony. So we decorated our minivan, drove to a drive-in movie theatre, and along with her classmates, as well as a live stream audience of extended family members (including her oldest sister, her grandparents, aunts uncles and cousins watched, listened, cheered and honked our car horn as our daughter received her diploma as well as an award. Certainly, we are proud parents. Mostly however we recognize that she is about to embark on the next chapter of her life as she continues to develop life skills and, in a sense, leadership skills.
          This week's Parsha is Shlach Lecha. Several disparate events occur in this Parsha. First, we read the story of Moshe sending Twelve Spies (one representing each tribe) into Eretz Canaan. Their mission was to ascertain the lay of the land, the strength of the inhabitants, and the fertility of the land. Except for Joshua and Caleb, the remaining ten spies returned with a negative report. The people heard this and wanted to return to Egypt. As a result of both the report and B'nai Yisroel's response, this generation was prohibited from entering the land. Next, we read about the laws concerning the taking of Challah, a fire offering, a burnt offering, feast offering. We read about the offering required for unintentional sin. After this brief discussion about ritual, B'nai Yisroel is reminded about the ethical treatment of native members of the community or proselytes. Then we read about who desecrates Shabbat by gathering wood on Shabbat.  Like the person who acts high handedly, this man was removed from the camp and punished with death. The Parsha concludes with a familiar passage that we know as the 3rd paragraph of the Shemah. We are commanded to wear tzitzit in order to remind us of three ideas: God's commandments, not to follow our eyes and our hearts (which will lead us astray), and God brought us out of Egypt (Num. 15:37-41).
          While reading the spies report, Numbers 13:27-29, and 13:31-33., we find out that the land is flowing with milk and honey and plenty of fruit. We find out that the native tribes dwell in fortified cities. We are told the names of the indigenous tribes and their geographical location. The tone suggests that these tribes are quite strong.  In the second part of their report, we are told that these spies do not think that B’nai Israel is physically capable of conquering this land and these indigenous tribes, for they are giants “and we were like grasshoppers in our eyes and so we were in their eyes (13:33) One spy, in one verse 13:30 publicly expresses disagreement with the spies. Caleb is the voice of dissent, Caleb speaks out. Caleb is heroic and inspiring.  However the Talmudic sages in the Tosefta comment that the first part of the report: “We came to the land and it flows with milk and honey and this is its fruit” was offered by Joshua. The rest of the report, except for 13:30 was offered by the other 10 spies.  Why do the Talmudic sages bring Joshua into the narrative and by doing so diminish Caleb’s powerful and passionate heroic voice? Indeed Joshua was Moshe’s choice. We know that one of the spies received special treatment from Moshe. Joshua was one of the spices and Moshe had renamed him. Clearly Joshua was Moshe’s eyes and ears on this mission and we know that Joshua will be one to assume the mantle of leadership. Even at this time, Joshua was being groomed for leadership. However, the dissenting opinion was not offered by Joshua; it was offered by Caleb. Caleb was the spy who went off on his own and went to Hebron to the Caves of the Machpela to “visit” the ancestors: Abraham, Isaac, Jacob, Sarah, Rebecca, and Leah. Caleb the same letters that make the word K’LeiV like the heart, Caleb speaks passionately from the heart. Also the same letters KLV which means dog. A dog barks when something appears or smells wrong, or dangerous. Joshua represents leadership within the system, cool and thoughtful, and endorsed by the establishments: Moshe and the Talmudic Sages.  Caleb represents leadership outside the system, passionate, inspiring, and challenging the majority and a voice of dissent. The Talmudic Sages bring Joshua into the text because the Talmudic Sages understand that both types of leadership: Cool and Passionate, working within the system and a voice of dissent; both types of leadership are required depending upon the situation.
         For our daughter, as she graduates during a time when people have taken to the streets to express a desire for social justice while other leaders deal with the cold analysis of numbers and fighting a pandemic, we see both styles of leadership are vital. Whatever the style, both types of leadership require a desire for truth, a desire to improve make society better, and a desire to care for society’s most vulnerable. As our daughter begins the next phase of her life, we hope that she incorporates both types of leadership so that way she remains true to herself, her values and strives to make the part of the world that she touches a better place.

Peace,
Rav Yitz

Where The Angels Fear To Tread, Till You Are Torn Apart (Robert Hunter & Jerry Garcia - "Foolish Heart")

Our house is very quiet. My wife and three teenage children are at summer camp. Our eldest daughter continues to reside in Boston, working on a Presidential campaign. As my wife and kids were packing and shopping, packing some more, then finally loading the car and leaving; I became more and more anxious and remained so until they arrived safely at camp. The days of packing and shopping were followed by dinner, packing and cleaning up their respective bedrooms. The nights were filled with my daughters requesting use of the car in order to go out with friends.  The requests for the car began around 930/10pm and continue until 11 pm. The request wasn’t so extraordinary; they wanted to borrow the car in order to “go see friends”. The funny thing about this car borrowing business, my wife tends to be much more amenable about it than me. Our daughters would go out and my wife goes to sleep, however, I stay awake. I wait to hear when they arrive at their destination and I text them to make sure that they are preparing to return home. Not only do I stay awake, but I am truly fearful. So when my teenage daughters would ask me about using the car at ridiculously late hours, just days prior to their scheduled departure for camp; I always hesitated. I shared my fear and anxiety with them. As the departure date grew nearer, I also became concerned that something would happen to the car and then my wife wouldn’t have a car. With each request for the car, there was the standard amount of fear and anxiety roiling through my stomach, increasing tension between my concerns and fears and my daughters’ wants and sense of freedom. I considered it a small blessing if they acquiesced to my anxiety and fear and allowed me to drive. Needless to say, I was thoroughly exhausted leading up to their departure

This week we read from Parsha Chukkat. This Shabbat we read from Parsha Chukkat. Chukkat begins by telling us the Law for the Red Heifer. The Priest who prepares the mixture of water and the Red Heifers burnt ashes will render the entire nation spiritually pure; but the mixture will render him impure. A brief narrative concerning the death of Miriam, the lack of water and B’nai Yisroel’s resulting anxiety and lack of faith leads to the issuance of another test of faith in the Wilderness. Moshe and Aaron don’t know what to do; so God tells them to speak water will spring forth. Instead of following instructions, Moshe succumbed to his anger and hit the rock with his staff. Indeed water came out, the people drank, but Moshe and Aharon were punished. Aharon died and Moshe learned that he would not be able to enter into Eretz Canaan. As B’nai Yisroel resumes its wandering, they are attacked by Amalek. As a result, B’nai Yisroel is forced to go around the heart of Amalek territory. The people complain to Moshe again. They try to seek permission from the Sihon, the King of the Amorites, to pass through Amorite territory. Sihon denies permission and B’nai Yisroel attacks and eventually defeats the Amorites. Og King of Bashan tries to prevent B’nai Yisroel from marching through his land, B’nai Yisroel, with the help of Hashem, defeat King Og and his army.  The Parsha concludes with B’nai Yisroel settling on the Plains of Moab on the eastern side of the Jordan poised to enter into Canaan.

                Towards the end of the Parsha, Moshe and B’nai Yisroel, now consisting mostly of a population that never experienced slavery first hand, fought and battled against several of the indigenous tribes.  By this point, Mosh’s sister had passed away as well as his brother Aharon. Really, the only people that the Torah records as adult slaves in Egypt, who left Egypt, who crossed the Reed Sea, who stood at Sinai, who had been attacked by the Amalekites, who, like Moshe dealt with the negative report from 10 of the 12 spies were the two spies who offered a positive report: Joshua and Caleb.  Moshe is indeed the elder. After defeating the Sihon king of the Amorites Moshe and B’nai Yisroel turn north. Vayifnu V’Yaalu Derech HaBashan And they turned and went up by the way of Bashan Vayeitze Og Melech HaBashan Likratam Hu V’ Chol Amo Lamilchama Edrei And Og the king of Bashan went out against them, he and all his people to the battle at Edrei. Vayomer HaShem El Moshe, Al Tirah Oto  - And God said to Moses “Fear him not”. (Num. 21:33-34). Clearly, if God is telling Moshe to refrain from feeling scared, then obviously God is aware that Moshe is fearful.  Until this moment, at no point have we been told that Moshe is scared or that God instructs him “Not to be scared”. Yes, Moshe has been frustrated, aggravated, angry with his people and even concerned that he won’t be able to do the job. He wasn’t scared of Pharoah when Pharoah grew angry, he wasn’t scared of God when God grew angry. Why now?  Moshe had already been told that he would not be permitted to bring B’nai Yisroel into Canaan. Moshe knows that soon, his mission will conclude. He has just buried his sister and his brother. He must feel incredibly mortal. Sensing his own mortality, he is more anxious and fearful of the risks and challenges that he and his people face. However, Moshe's fear  "of him" might not necessarily be directed at Og of Bashan.  We could understand “Oto” as “it”, fearful of "it"; as in the remainder of the process, the process of entry in Canaan. We could understand the “it”, as the remaining time Moshe has to complete his part of the mission or whatever else that may cause an elderly person anxiety about and fear for his children, grandchildren, and descendants.

                 Now that my wife and kids are in camp, and everyone is where they are supposed to be; at least as far, as I know, I sleep great. I don’t worry about my kids taking the car so late at night. I don’t worry about their running out to visit their friends. They are at camp with their friends.  However, I still find things to worry about, be anxious about, and sometimes fear for my children. Late last there was an earthquake in Southern California and there have been hundreds of aftershocks since then, and one aftershock even registered a 7.1 on the Richter scale. Any guesses regarding where our son has been (along with his unit from camp) this past week? That’s right. He has spent the week in L.A. I spoke to him before he boarded the plane and specifically told him to let me know when he arrives. I’m still waiting anxiously to hear from him even though I know that he and his group are perfectly safe. I guess being a parent means living with a certain amount of fear and anxiety.

Peace,

Rav Yitz

Mother American Night, Here Comes The Light (John Barlow & Bob Weir - "Black Throated Wind")

Both Canada and the United States celebrated this week. On Monday, Canada celebrated The Articles Confederation and its 152^nd birthday. On Thursday, the United States celebrated the ratification of the Declaration of Independence and its 243^rd birthday. Both the days were marked by people enjoying beautiful summer weather, barbeque, baseball, and fireworks. Both countries are a testament to the sanctity of democracy, a free press, and safeguards to prevent tyranny.  Regarding democracy, Sandra Day O’Connor, the first female Supreme Court Justice of the United States commented: “The freedom to criticize Judges and other public officials is necessary for a vibrant democracy.” In parliamentary governments such as England and Canada, we are able to routinely watch the Prime Minister walk into Parliament and be routinely criticized.  In the United States, political satire and the press that assumes the mantle of criticism. The criticism, is of course, a means by which the executive branch is held accountable, apologizes if necessary, and improves.

This week we read from Parsha Korach. This week's Parsha is Korach. Korach was a relative of Moshe's. They both came from the tribe of Levi. Korach questioned Moshe's authority. He did not do this during a private meeting between individuals. Rather, Korach gathered 250 supporters, and then publicly challenged Moshe. Moshe tried to keep peace within the community but to no avail. A divine test is administered, and Korach and his supporters fail. The earth swallows them up. However, God is angry and a plague falls upon the people. They are communally punished for Korach's actions, their passive support, and their failure to bond together against Korach. Yet the people are still not convinced that Moshe and Aharon should remain in charge, only that Korach was unworthy. So a second divine test is administered this time with 12 rods stuck in the ground and almond branches resulting in Aaron’s staff, thus symbolizing that God has chosen Aharon to be the Kohen Gadol.  The Parsha concludes with God speaking to Aharon and re-iterating his obligations in terms of the Mishkan, the Altar, and the Tent of the Meeting.

Clearly, the most poignant moment in the narrative is the confrontation between Korach, Datan and Aviram, and all their followers with Moshe and Aaron. After witnessing Miriam becoming a leper for speaking against Moshe (Parsha B’Halotcha), after witnessing God’s anger and Moshe’s defense of the people in Parsha B’Halotcha and Shlach Lecha, the rebellion is very troubling. Moshe is shocked by it. He is hurt by it. The fact that he didn’t want the job in the first place, the fact that he went to bat for his flock time after time, leaves Moshe questioning his purpose.  Vayishmah Moshe Vayipol Al Panav – Moshe heard [the complaints] and fell on his face (Num 16:4).  Why did Moshe fall on his face? The Medieval commentators offer a variety of explanations.  Chizkuni, the 13th-century French commentator explains “Moshe fell to the ground in humiliation [at Korach accusation]. Rashi, the 11th-century French commentator explains that “Moshe fell in despair, he felt powerless to appeal to God for the fourth time. He defended the people after the Golden Calf, when they complained for no good reason, and when they heeded the spies. There is an enormous difference between falling due to humiliation or public embarrassment and falling down upon the ground due to despair and the knowledge that one his helpless to fix a bad situation. Soon after he falls to the ground, he figures out, along with God’s help, how to solve the problem and consolidate his authority. Just as important, the people learn the lesson about following the emptiness of cynical self-centered leadership.

However, in the context of Canada Day, Independence Day and the celebration of the success of liberal democracy, Parsha Korach teaches us something about leadership. Perhaps it is a lesson or an indication that democracy is vibrant and successful. Not only is a democracy’s vibrancy based upon the peoples’ ability to criticize the various branches of government, but the target of criticism, when necessary must be able to apologize. When leaders fail to apologize or avoid apologizing, they may think that doing so diminishes their power or that they are not answerable to governed. Let those leaders take a less from Moshe Rabeinu.  Not only did he apologize in a heartfelt manner that was full of remorse and integrity, but he consolidated his power and demonstrated greater humanity and approachability. Both qualities are necessary for successful leadership.

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

One of the most indelible memories of my grandparents was the ritual of my grandfather taking out the garbage. Back in those days, there was no recycling, no separating paper and plastic and food. The ritual had more to do with the command given. The command would come from my grandmother, all 4’10” of her. She would only notice that the garbage needed throwing out when she was in the kitchen and he was not. So she would yell out his name tell him the garbage needed to be thrown out. All that was involved was removing the plastic sack from underneath the sink, tie it in a knot, walk out of the apartment into the hallway, open up the door to the garbage chute and let go. As a child, it was pretty fun to partake of this task with him and watch the garbage bag go down and then listen for the landing. Sometimes the landing would be muffled and sometime you would hear more stuff break. However as I grew older, so did they. The command never changed, nor did the fact that my grandfather would always be somewhere else in the apartment when she yelled at him to throw out the garbage. Usually, during my visit, I would be sitting in the kitchen as my grandmother felt obligated to give me something to eat or drink, that’s when the command would be issued. I learned to suggest to my grandmother that I would throw out the garbage and that she didn’t need to bother Grandpa. My grandmother claimed that he liked to throw out the garbage, maybe he derived the same thrill of listening to the garbage bag land that I did when I was a little boy. However, my grandfather explained that he didn’t really like it. However, for my grandfather, there was a valuable lesson in throwing out the garbage. As the President of a sportswear company, my grandfather explained that it was pretty easy to get caught up in the perks, the benefits, the “image” and the superficial. Throwing out the garbage, he explained, allowed him to retain his humility and that he wasn’t too important to engage in menial tasks. Menial work kept allowed him to maintain a sense of perspective, balance, and appreciation for everyone who worked an honest day.

This week’s Parsha is Tzav.  Like last week’s Parsha, Parsha Tzav focuses upon Korbonot (offerings). While last week we read of God’s commanding Moshe to teach the laws of Korbonot (Offerings) to B’nei Yisroel, this week we read of God commanding Moshe to teach the laws of Korbonot (Offerings) to Aaron and his sons. The Parshah concludes with instructions for Aaron and his sons to remain outside of the camp for seven days. These are the seven days required for spiritual and to some degree, physical preparation. The Priests must remain outside of the camp because they are in the process of purifying themselves for this extremely sacred and vital position, Kohen Gadol.

Besides Moshe, the Kohen Gadol was the most vital role within Israelite society. It was the Kohen Gadol that served as a vehicle for the common person to draw closer to God. When the common person or the king needed to atone, they would bring a sacrifice to God. However, it was the Priest that had to check for blemishes. It was the priest that had to slaughter the animal in a very precise way. It was the priest that had to sprinkle the blood.  Later on, it was the priest who became the “spiritual advisor” to the king. Unlike any other position, the priesthood was based upon lineage and was promised by God to Aaron for eternity (or as long as there was a Temple). Yet as important as this was for the welfare of B’nai Yisroel’s relationship to God, the Priest was eternally reminded of the importance of humility within a leader. V’hotzi et a Hadeshen el Michutz La’Machaneh el Makom Tahor-“and he shall bring the ashes to the outside of the camp, to a pure place (Lev 6:4).” Here is arguably the most important position within the community and he has to shlep the ashes out from the Mishkan. What’s even more amazing is what the Talmudic tractate Yoma teaches. The Talmud explains that the priests were so anxious to take out the ashes that a lottery system had to be introduced to pacify all those who wanted this “honor”. Anyone could have been commanded to take out the ashes. Why the Kohanim (the Priests)? Like all other aspects of the sacrificial process, the priests’ sole concern was the Temple and everything about the Temple. No task was below the priest. No aspect of the Temple remained untouched or unaffected by the Priest. The Sefer HaChinuch, a thirteenth-century work enumerating and explaining all 613 Mitzvot explains that Terumat HaDeshen is a positive commandment. The priest removes these ashes daily, and in doing so, he is enhancing the Mizbeach (the altar) and beautifying it to the best of his ability. Rashi adds that the priest would wear old clothes and nice his daily Priestly Vestments or his Holiday Vestments to do this type of menial work. All agree that the Kohen was never thought to be too important for such a lowly task.

So what can we learn from Parsha Tzav, and the Priest’s most menial of tasks? First, we learn just how vital it is for people to be willing to roll up their shirtsleeves and do some of the dirty work. After all, if family members or members of a community are unwilling to “to get dirty” for a greater purpose, then the purpose must not so great. Also if those in leadership positions within a family or a community are unwilling “to get dirty”, why should anyone else “get dirty? So on Thursday morning, it’s my job to take the trash and recycling to the curb. Our children know that they have their respective tasks and they know that they are responsible for and chores around the house. No one is so special that they are absolved from these tasks. Sure, they complain but I remind them that this is about developing character, independence, humility, and empathy. No matter how important we think we are, we always should be reminded to take out the ashes. We need humility in order to remind us of where we fit in, and who we are. Possessing this humility gives us credibility when dealing with anyone. Possessing this humility reminds us of how we should treat others as well as how we wish to be treated. Besides, it allows me to keep one of the lessons that my grandfather taught me alive and well in his great-grandchildren.

Peace

Rav Yitz

And The Politicians Throwing Stones; So The Kids, They Dance, They Shake Their Bones (John Barlow & Bob Weir - "Throwing Stones"

          Last weekend, while our son was reading Torah and chanting Haftarah in a shul in Efrat, while Neo Nazis had already marched and the world was waiting for the President to denounce the Neo Nazis, and while Israel waited three days  for Prime Minister Netanyahu to denounce the Neo Nazis; a story of corruption has been plaguing Prime Minister Netanyahu.  In fact four cases of corruption have been raised including the acceptance of gifts, illegal purchases of submarines and negotiating with an Israeli newspaper to insure positive coverage. Being here in Israel, there is weariness when it comes to Netanyahu. Nowhere was this more evident than last Shabbat lunch.  Two friends of ours, one political liberal from Tel Aviv and one political conservative from Efrat were arguing politics as all Israelis do. However as much as they disagreed about solving the Palestinian –Israeli conflict, both agreed that Netanyahu was not part of the solution. Why? The perception is that Netanyahu is only concerned about Netanyahu and remaining in power.

                This week, we read from Parsha Shoftim. Moshe has completed his lecture on the values of monotheism and covenant. Now he begins telling B'nai Yisroel all the nitty gritty details of living a Jewish life within this community. What a downer! B’nai Yisroel is inspired and ready to enter into Eretz Canaan and begin living the life in the land that God had promised their ancestors. They are now ready to begin fulfilling the dream that allowed them to survive centuries of slavery. So what does Moshe Rabeinu do? He brings them crashing back to reality. Now they will listen and understand laws concerning war, punishments for idolatry, choosing a king, jurisprudence, priestly entitlements and unsolved murders. Moshe gives B’nai Yisroel a healthy dose of reality by supplying all the details required to uphold the Covenant.

            Implicit in Moshe’s lecture, implicit in a society, any society for that matter, is the role of justice. Justice provides a check and balance to corruption. However the concept itself let alone the reality of it can also become corrupt and perverse. Hence it is not enough for Moshe to tell us Shoftim v’Shotrim Titen Lecha  Sh’Arecha Asher Adoshem Elokecha Notein Lecha Lishvatecha  V’Shaftu et Ha’Am Mishpat Tzedek – Judges and officers shall you appoint in all your cities- which Hashem, Your God, gives you -  for your tribes; and they shall judge the people with righteous judgment. Moshe must explain what “righteous judgment” means, its foundation for a civilized society, its difficulty to maintain, and the brutal honesty required. Lo Tateh Mishpat – You shall not pervert judgment, Lo Takir Panim – you shall not recognize a person’s presence, V’Lo Tikach Shochad Ki HaShochad Ye’Averi Einei Chachamim Visaleif Divrei Tzadikkim – and you shall not accept a bribe, for the bribe will blind the eyes of the wise and make just words crooked (Deut 16:18-19).

            Justice, as we have learned, is supposed to be blind. Whether poor or wealthy, whether blue collar crime or white collar crime, justice is supposed be oblivious to our tendency to automatically side with the downtrodden or the wealthy and privileged person. Why? Because corruption is blind as well. The poor can be corrupt and so can the wealthy. Corruption knows no barriers to color, religion, gender or nationality. The only barrier to corruption is our own individual constitution and desire to Tzedek Tzedek Tirdof – Righteousness Righteousness shall you follow (Deut. 16:20). For Bnai Yisroel and for the Jewish people, our sense of Justice comes from Torah, these laws and the fact that justice must remain utterly pure without a blemish. Later on in the Parsha we are taught that a king, the one person who must wield justice, must write two Sifrei Torah. One he carries one he keep pristine and locked away only to be used to check against the “everyday Torah”.

            No, the corruption charges that Netanyahu faces don’t appear to be going away. Yes, the corruption charges have diminished the effectiveness by which Netanyahu governs. Yes it’s frustrating to listen to our son the Bar Mitzvah, shake his head and wonder aloud about moral leadership, and the importance of service when a leadership is more worried about self promotion,  enriching his own wallet, and working outside the democratic process. However even more troubling, as we have seen Israel, and spent time with close friends who have made Aliyah, is to hear our son’s concern and disillusionment when he says that he didn’t think that a country built upon Torah would have leaders that were corrupt, just like leaders in other countries. All I can tell him is that whether a society is built upon Torah or not; power can corrupt.

                                                                                      

Peace,

Rav Yitz

You Who Choose To Lead Must Follow (Robert Hunter & Jerry Garcia - "Ripple")

It has been a very busy week. Our sixteen year old daughter returned from six weeks in Israel. Yes, she has grown up and she is exerting her new sense of independence since she arrived. My wife and I have been following the Olympics, and the Presidential campaign. Amid all the news, a 41 year old baseball player was given his unconditional release. Now that is certainly not newsworthy. After all, there are not a lot of 41 year old baseball players who are particularly productive. Alex Rodriguez will receive the remainder of the 27 million dollars that he is owed. However Alex’s team, the New York Yankees explained that while he will no longer play baseball for the Yankees, he will become and “advisor” to Yankee players. He will become a mentor to younger players. Ironically, this is the same Alex Rodriguez that was banned from baseball for a year because he was taking performance enhancing drugs. Superficially, Alex Rodriguez might not be the best choice to be a mentor or advisor to young players. Despite the glaring character flaws, he is reputed to have an incredibly strong work ethic, he loves the game and he has a strong appreciation of the history of the game.  However, make no mistake both Alex and his employer understand that the time has come for the next generation of players to assume the mantle of leadership.

This Shabbat is known as Shabbat Nachamu “Shabbat of Comfort”.  Parhsa V’Etchanan is always the Torah portion that immediate follows after Tisha B’Av.  Certainly after commemorating the destruction of the First and Second Temples, B’nai Yisroel needed spiritual comforting.  Certainly in this week’s parsha, V’Etchanan, Moshe’ reassures B’nai Yisroel of its destiny and in doing so, comforts them. After concluding a brief history of B’nai Yisroel’s wanderings and a gentle rebuke of this generation which is about to enter into Eretz Canaan, Moshe now provides a framework for all the laws he will teach in succeeding weeks.  Moshe presents the Aseret Dibrot, the Ten Commandments to this news generation. Moshe infuses the people with self-respect. He reminds this generation that the entire basis for our nationhood and our relationship to God is avoiding idolatry at all costs. Avoiding idolatry ultimately distinguishes us from the rest of the world. Finally, Moshe reminds the people that if they follow the advice, then everything will go well. From that perspective, Moshe is re-assuring the people that the future is possible and plausible.

Prior to the discourse, Moshe implores God, hoping that the punishment will be rescinded and he could indeed enter the land. Surprisingly, God does not listen to his most humble servant. Instead, Moshe tell us: Vayitaber Hashem- God became angry (Deut. 3:26). Imagine that! For the first time we are told that God actually became angry with Moshe. God has been angry at B’nai Yisroel on numerous occasions. Yet God was never angry with Moshe. Even when Moshe hit the rock (Num. 2: 9-13), we do not read of God getting “angry” with Moshe. God becomes angry at a “dying man’s final request”.  Now, from Moshe’s perspective God tells Moshe to drop the matter. Instead of wasting time trying to walk in Eretz Canaan, God tells Moshe V’Tzav et Yehoshua v’Chazkeihu v’Amtzeihu Ki Hu Ya’Avor Lifnei Ha’Am HaZeh, V’hu Yanchil Otam et Ha’Aretz Asher Tireh – But you shall command Joshua, and strengthen him and give him resolve, for he shall cross before this people and he shall cause them to inherit the Land that you will see. (Deut. 3:28). So Moshe begins strengthening Joshua and his nation by teaching them the law, by providing a framework for observance, a framework for living a life and a framework for raising children. Moshe realized that his time as a leader was winding down. Moshe realized that it was time to let go of his authority. In order to let go, Moshe needed to inform, teach and make sure that his wisdom had been thoroughly passed down to the Joshua and this generation.

Whether an aged retiring professional athlete takes on an advisory role, or a parent/ grandparent nearing the end of life hoping to pass on the final pearls of wisdom, there comes a time when we all have the opportunity to pass wisdom to the younger generation. There comes a time when we all realize that it’s time to step aside. The process is an incredibly selfless. After all, to transmit information and wisdom to the next generation is an acknowledgment that the “mentor”/”advisor” is not part of the future. Instead, the future only depends upon offering strength, wisdom, guidance and an endorsement to future leaders. Then the mentor must step aside and allow the leader to lead.

Peace,

Rav Yitz