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

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

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

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

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

Peace,
Rav Yitz

No More Time To Tell How; This Is The Season Of What; Now Is The Time Of Returning (Robert Hunter & Phil Lesh - "The Eleven")

There are two refrains that I hear quite often as summer draws to an end and the school year appear imminently on the horizon. “The Holidays are early this year!” or “The Holidays are late this year!” Usually, my response is to remind the individual that Rosh Hashanah always begins on time – the first of Tishrei.  Late last week, during a phone conversation with our eldest daughter, we were discussing schedules, holidays and opportunities to see each other.  She explained to me that in a typical campaign year, her busy season begins after Labour Day. By October, she is usually in high gear up until elections, which normally occur on the first Tuesday of November. In the year before a Presidential Election, she becomes very busy as the fall progresses into winter and State Primaries and Caucuses begin in February throughout the rest of the winter and into the spring. She explained that the earlier the Jewish Holiday, meaning as close to Labour Day as possible, the more convenient. This year she complained because the Holidays occur during the first 3 weeks in October when her office working at a top speed nearly 18 hour days 7 days/week. That pace will continue until the end of November and take a few days for the U.S. Thanksgiving and then resume once again.

This week’s Parsha is the Parsha Nitzavim. According to the Aggadah, this the recounting of Moshe Rabeinu’s last day of life. Unafraid of his imminent death, he gathers his family: Rosheichem, Shivteichem, Zikneichem, v’Shotreichem, Kol Ish Yisroel, Topchem N’Sheichem V’Geircha Asher B’Kerev Machanecha Meichotev Eitzecha Ad Sho’eiv Meimecha – The heads of your tribes, your elders, and your officers, all the men of Yisroel; your children, your women, and the stranger who is in the midst of our camp, from the woodchopper to the one who draws water (Deut. 29:9-10). Moshe imparts his last vestiges of wisdom to his children, his people. Moshe wants to make sure that everything is in order when he dies and Joshua takes over. Moshe truly has been blessed. He has had the blessing of old age, and here God has granted him the gift of saying goodbye, in perhaps the most wonderful fashion. God has commanded Moshe to say his goodbyes and impart the final vestiges of wisdom.             

As the text ties up the “loose knots”, as Moshe makes the final preparations for his death; there seems to be a foreboding sense that Moshe’s final moments may not be so pleasant and peaceful and the future of the people may not be so bright after all.  Moshe says a lot of rather discouraging things on his “deathbed”.  He explains that later generations will fail to heed the Torah and they will be exiled. He explains that sad things will happen. He explains that bad things will happen.  Moshe does not offer some saccharine type of hope that suggests not worrying and everything will be OK. Rather Moshe offers a type of hope that empowers each and every individual, empowers each and every generation and, just as importantly Moshe tells them the secret to survival. HaMitzvah HaZot Asher Anochi M’Tzavcha HaYom For this commandment that I command you today Lo Nifleit Hee Mimcha It is not hidden from you V’Lo Rechoka Hee and it is not distant. Lo Bashamayim Hee It is not in the heavens… Ki Karov Eilecha HaDavar Me’od B’Ficha U’Vilvavcha La’Asoto  Rather the matter (the word) is very near to you – in your mouth and your heart – perform it (Deut. 30:11-14). Moshe secret was that Torah is not inaccessible. Anyone can do it. You just have to learn it and then do it. Moshe reminded those who were listening that his words, his teachings are not beyond anyone’s capacity.  Sforno, the great Renaissance Rabbi and Commentator, explains that Teshuva, repentance, and Torah is within the individual’s and the community’s capacity; there is no need for a prophet to bring heavenly messages if the community behaves the way it is supposed to behave. The community only needs someone to teach the community what to do and how to do it. Then the community will be informed enough as to how to behave appropriately. Moshe taught them that Torah was portable. It could go anywhere in the world as long as there was someone to learn it and teach it. 

As we spoke, she acknowledged that Jewishly speaking, she understands that the Jewish Holidays are always on time. I validated her and acknowledge the chaos that is her professional life during a presidential campaign.  I reminded her that not only are the holidays on time but they can never be too late because Torah is on time and it is never too late to “to observe and learn Torah”. Torah is always around and available. Amid this chaos, we understand the Torah is close by. Although I could hear her eyes rolling at me over the phone and she patronizingly and lovingly said, “Yes, Dad”; I gently reminded her that amid this chaos we are given the opportunity to continue learning, to spiritually prepare for holidays and participate in the Holidays. Again, I heard her say “Yes, Dad”, but this time she added that she knew of several minyanim nearby and will make plans with friends.   As chaotic as it seems, Moshe’s re-assuring words that the Torah is designed to be accessible to everyone, everywhere and all times, suggests something even more profound; that amid the chaos, God is just as accessible.

Peace,

Rav Yitz

Lord, I'm Still Only Learning (Bob Weir & John Barlow - "Walk in the Sunshine")

The other day, I had “homework” duty.  I sat at the kitchen table with a cup of coffee, and I became the fountain of knowledge as my children did their homework. As I sat there, I quickly ascertained what they were doing in school  and evaluated how best to explain that which needed explaining. Frequently I determined when a child wanted me to do the work for them as opposed to asking legitimate questions in order to discover the answer for themselves. As the homework session unfolded,  I was amazed how three children born to the same parents could be so intellectually different. They all work hard in order to do well and thankfully, they do well in school. However, let’s just say the enthusiasm with which they engage the material is different, the confidence to venture into the intellectual unknown is different, and the fear of making a mistake varies tremendously. Finally, there is no question that where one is a perfectionist another is far from caring to be perfect. So my answers to the perfectionist are to encourage her to venture into the intellectual unknown, to make educated decisions and not worry about being wrong. My answer to the child who tends to be more careless but incredibly inquisitive, is to focus upon details, spelling, punctuation and completing a thought or line of reasoning before moving onto the next thing. Then of course there is the child who has already figured it out. No, not figure IT out, after all not to many children figure IT (the meaning of life) out. However, she figured out exactly how much effort is required to do well, how much attention needed to be paid to detail. In other words, one child figured out how to learn. As a result, very little, on an intellectual basis gets by her. When she doesn’t know, she asks for a point of clarification and then figures it out. There is no wasted time in lamenting the degree of difficulty, or fear of being wrong. When the three of them are watching a movie, and there is a question, the other two ask her since she not only understands, but can logically infer what will happen next.

This week’s Parsha is Breishit. It is the first parsha of the first Book of the Torah. For all intents and purposes, it is the beginning of the Torah. In Breishit, we read the story of Creation, (The Beginning); Adam and Chava’s banishment from Paradise (Gan Eden), and the fratricide of Cain and Abel. We begin however with God. God is the Creator, the ultimate power. If knowledge is power, then God is the ultimate source of knowledge. We accept this as part of our Jewish theology. God is all-knowing and all powerful. We read the words: V’yivrah Elohim et Ha’Adam b’Tzalmo, B’Tzelem Elohim Barah Oto Zachar u’Nekeivah Barah Otam. “And God created man in His own image. In the image of God, He created him; male and female He created them. (1:27). The question therefore is: What is the image of God? Obviously part of that image is the power to create, the power to create life. We surmise this because in the next verse, God commands Adam and Chava to be fruitful and multiply, to create life just like God had created. Another image of God is Power. God’s purpose in creating humanity was that they “should have dominion over the fish of the sea and over the fowl of the air and over the cattle, and over all the earth…” (1:26) In today’s vernacular “dominion” is Power. However the ability to create, and the ability to exercise power sagaciously, and judiciously, necessitates the attainment of knowledge. Perhaps that is our greatest gift. We have the ability to learn, to reason, to discern between right and wrong. To do so expresses our faith in God, re-affirms that, indeed, we are created in God’s image, and we possess an aspect of Holiness.

            In the Babylonian Talmud, Tractate Chagigah (14b), there is an Aggadah, a Rabbinic legend, which illustrates the notion that attaining knowledge and understanding how to attain knowledge is a holy endeavor. Four of the leading sages of their generation entered PaRDes (literally the “orchard” or Paradise). They were Ben Assai, Ben Zoma, Elisha ben Abuyah, and Rabbi Akiva. They entered PaRDeS and came into contact with the pure power, pure knowledge and complete perfection. They came into contact with God. As a result one sage died immediately. One sage went insane, one became a heretic, and was referred to as Acher (the other), by the rest of the Talmudic Sages. Only Rabbi Akiva emerged unscathed. The commentators of this Aggadah explain that PaRDeS is an acronym for four methods of Torah inquiry: P’shat (the simple literal meaning), Remez (understanding the meaning based upon hint and intimation), Drash (derive meaning based upon interpretation), and Sod( deriving meaning based upon uncovering secret meanings). Imagine that? Our tradition explains that Paradise, is achieved through Torah study and deriving meaning in four different ways. Relying on any one way will limit intellectual and spiritual growth. However incorporating each aspect, and understanding when to utilize one more than the other or how much of each aspect to use in order to determine meaning is what allowed Rabbi Akiva to leave PaRDeS unscathed. In a sense our sages are absolutely correct, PaRDeS is studying Torah for the sake of intellectual and spiritual growth and enlightenment.

The attainment of knowledge and Truth is a Godly endeavor. The use of such knowledge judiciously and wisely for creative purposes represents the notion that we are indeed created in God’s image. Not only is knowledge power, but understanding how to attain and use that knowledge is also the key to a spiritually enlightened life. As I continue answering homework questions, I sit spellbound watching each child make their way on their journey to attaining knowledge.

Peace,

Rav Yitz

"You ain't gonna learn what you don't want to know" - (Black Throated Wind) John Barlow/Bob Weir

I just finished reading the New York Times Op-Ed section. I know... I know.... here in Toronto in the Jewish community the New York time is not exactly well regarded because of the perceived anti Israel bias..., and its liberal bias. I can't help it...I spent too many years in the New York/New Jersey area and I have always read the Op-Ed. This morning's piece was incredibly fascinating. David Brooks who will never be mistaken for the "Liberal" bias of the Times, wrote a fascinating article about Adult Education, and specifically his experience in Adult Jewish Education with a Jewish Educator. Apparently, in a place like Washinton DC, a place where relativistic morality pervades all aspects of life, this particular educator has offered a breath of fresh air as well as inspiration vis a vis Torah Study. Brook's point was that adult education can be a powerful method of building community.

I have to laugh. Not because Brook's point is ridiculous. Hardly. Brooks is spot on. I laugh because he sounds like he just discovered something new or that he just created some type of Chidush (new conclusion/interpretation). This adult learning community is as old as the Yeshivot of of Pre-war Europe, and as ancient as the Talmudic Academies. Learning had been a community endeavor. Within the walls of the Yeshivot, and the Talmudic academy, students would learn in Chavrusa - study partners. The Rebbe would give a Shiur - a lesson based upon what had been covered in the Chavrusa portion. Everyone would be learning together for the sake of the community not for the sake of individual accomplishment. Further to that end, community of Europe and even in some communities here in North America, including Toronto con sider it an honor to support a community of people who learn. This is known as the Kollel in which people learn and the community supports the learning even if some cannot actually participate in the daily learning. The result is that the entire community is focused on and engaged in learning for adults.
There is a moment in this week's Torah Portion, Shmot, after Moshe Rabeinu is born and is now being raised in the Pharaoh's palace as an Egyptian. Vayigdal Moshe VaYeitze... Moshe grew up and went out (Ex. 2:11). One could argue that this really was the turning point in the the 120 year life of Moshe. He grew and he went out from the palace. He went out and looked at the world outside of the palace. He grew up and he went out to absorb what the world had to offer. Of course when he did go out, Moshe saw the task master striking the Hebrew slave and after checking to make sure no one was watching, Moshe killed the task master who had been beating the helpless slave.
The point is that Moshe was not satisfied with what he had learned in the Palace. Even after he had grown, he remained intellectually curious. he was not willing to live in a gilded cage with his own set of assumptions, his own biases, and his own perspective of the world. Instead Yeitzeh -he went out to see the world, experience it, be challenged by it, learn from it, and draw a new set of conclusions if need be.
In a sense this is the first step towards adult education and adult learning. The adult has to be open enough and receptive enough and willing to engage in the learning, and the texts. The adult has to be willing to question his/her sets of assumptions, his/her pre-conceived understanding of the text as well as bias towards that text; and almost suspend all that baggage just long enough to Yeitzeh to go out from the comfortable confines of the self and learn. Underlying Brooks' piece is something quite substantial. As non-orthodox shuls across North America struggle to re-invent themselves, to attract young people who are either too busy, too dis-interested, or too suspicous; perhaps focusing on and creating adult learning communities should be the foundation upon which non-orthodox shuls re-invent themselves.
-Rav Yitz