Now Is The Time Of Returning With Our Thought Jewels Polished And Gleaming (Robert Hunter & Phil Lesh- "The Eleven")

As a parent, as a father, I have a hard time when I am unable to “make it better for my children”. Certainly, there have been times when I have deliberately chosen NOT “to make it better” because I believed that our son or daughters needed to “make it better” him/herself. However, when I am unable to make it better, I feel as if I am failing my child. Well, while the Jewish people ushered in a new month, and the first vestiges of the moon could be seen;  our 17year-old daughter, spent another night staying up late studying for tests, writing papers, and preparing for the standardized test required for college/university admissions in the U.S.   Usually, I am the last one to go sleep and since it was Rosh Chodesh (the New Moon), I took a moment before heading up to bed to look at the first slivers of the new moon. Our daughter came downstairs, and  I turned around. I took one look at her, and I could see her unhappiness, exhaustion, and anxiousness.  I asked if there was anything I could do.  Frustrated, tired and emotionally drained, she began to weep. She looked up and said that there was something I could do. She asked if I could add more hours to the day so that way she can finish her work. I explained that the ability to add more hours to the day is way above my pay grade. I asked if there was anything else I could do. “No”, she replied, “I just need you to give me more time.” I suggested that we can make"time" more special, we can avoid wasting time or we can fool alter our perceptions of the rate by which time passes.

This week's Parsha is Bo.  The ten plagues culminate with locusts, darkness and finally the killing of the firstborn. On the night of the last plague, God instructs Moshe to tell B'nai Yisroel to recognize and observe Rosh Chodesh, the first day of each month. God instructs Moshe to tell B’nai Yisroel to slaughter a lamb for each family. The blood should be painted onto the doorpost. The sacrificed lamb must be completely eaten that night with no leftovers.  The command continues with God instructing Moshe to reiterate this story to the children of each family. The Parsha concludes with the command to sanctify the firstborn, remember this night, remember what God did for B'nai Yisroel, and how B'nai Yisroel eventually returned to the land.

This is perhaps the first Parsha in which God we read of more than one commandment.  Prior to this Parsha, maybe three of the 613 Mitzvot could be derived from all of B’reishit (The Book of Genesis) and the first two Parshiot of Shmot. Now we read both narratives as well as commandments. While the commandment that focuses specifically upon Pesach, the commandments such as Korbonot Shel Pesach (Passover Sacrifice), eating the Passover Sacrifice, completely finish eating the Passover Sacrifice, eating Matzah, removing the leaven, prohibiting the uncircumcised from eating the Passover Sacrifice, the prohibitions of eating leaven and seeing leaven and owning leaven, sanctifying the firstborn, redeeming the firstborn and recounting Yetziat Mitzrayim, the Exodus from Egypt to name a few. However the first Mitzvah, the first commandment that God tells Moshe, Aharon, and B’nai Yisroel does not explicitly focus upon the Exodus but rather upon time and keeping track of time. VaYomer Adoshem el Moshe V’el Aharon B’Eretz Mitzrayim Leimor Hashem said to Moshe and Aharon in the Land of Egypt, saying: HaChodesh HaZeh Lachem Rosh Chodeshim Rishon Hu Lachem L’Chadshei HaShana: This month shall be for you the beginning of the months, it shall be for you the first of the months of the year. (Ex 12:1-2) Certainly, all the Mitzvot that follow this commandment, those that focus specifically upon the Exodus, warrant God’s speaking to Moshe and Aharon.        

From a narrative perspective, it makes sense that the Torah tells us that these commandments were issued while they were still in Egypt; B’nai Yisroel had not yet actually left Egypt but rather making its final preparations. Why is the first commandment issued focused upon counting? This month will be the beginning of months; it will be the first month of the year? How will they know when the next month of begins? Sefer HaChinuch, a 13^th century text written by Pinchas ben Aharon HaLevi of Barcelona clarifies this issue. Sefer HaChinuch (the Book of Education) lists all 613 Mitzvot in order of appearance and corresponding to each Parshah. Also, the author provides a moral and philosophical explanation of each commandment.  Regarding the commandment This month shall be for you the beginning of the months, it shall be for you the first of the months of the year, Sefer HaChinuch says Klomar K’SheTiru CHidosha Shel L’Vana Tikb’u Lachem Rosh Chodesh In other words, when you see the renewal of the moon, you will establish for yourselves the beginning of the month O Afilu Lo Tiruha MiKeivan Shi R’Uyahn L’Heiraot Al Pi HaCHesbon HamKubal – or even if you do not see it, once it is due to be seen according to the accepted reckoning. So the moon’s cycle will serve as the indicator of the beginning and end of a month.  M’SHarshei Mitzvah Zo K’dei Shya’asu Yisroel Moadei HaShem BizMaNaM – At the root of this precept lies the purpose that the Israelites should keep the holy days of the Eternal Lord at their proper times… Before God gives instructions about how to observe the Exodus, these soon to be former slaves must be able to control time, or observe time so that they will know the right time to observe God’s festivals.

            The first step towards freedom is to observe the passage of time, mark the passage of time, and declare the right time to observe time-bound commandments. Until now, the master, Egyptians, told the slaves when to wake up, when to sleep, when to work and when to eat. Now, these former slavers will have to establish their own schedule and keep their own calendar. Of course, this schedule and this calendar must be for a higher purpose. It cannot be a schedule or a calendar in which there is nothing but rather it must be filled with opportunities to engage and celebrate what is to be free; free to serve God.  Yes, my daughter is overtired frustrated, anxious and feels overwhelmed.  In a moment of anxiety, she exclaimed that she didn’t even have time to breathe. In some small way, she understands the most fundamental aspect of slavery. Time belongs to someone else. However, despite the sense that there neither enough time nor that time belongs to another, our 17-year-old daughter appreciates that moment during the week, where time feels as if it belongs to her. Shabbat, with its myriad of restrictions, slows time. As a result, time is recaptured and she can claim her fair share of it.

Peace,

Rav Yitz

There Are Things You Can Replace; And Others You Cannot (Robert Hunter & Jerry Garcia - "Althea")

Earlier this past week, after dinner was finished, after I finished cleaning the kitchen, and sundry household chores that my wife needed me to do, and in between helped our 13-year-old with whatever homework he had. He was going to bed, and I figured that our older daughters, being a bit more self-sufficient didn’t need my help. So, at 9:25pm, I stated, for all to hear, that I was going to do my work-out. This meant that for the next 45 – 60 minutes, I had “Dad time”. At 9:30, with my music on low, and my news show on Television, I was on our elliptical machine. Ten minutes doesn’t pass before our fifteen year old bounds down the stairs to our basement, stands in front of the television and comments that the problem being the middle of three children that live in our house means that she never gets the same amount of attention and help as her 17-year-old sister and her 13-year-old brother. Then she turned off the TV and told me that she needed help preparing a mid-term exam.  Her frustration was palpable. I said I would be glad to help but I am not getting off the elliptical machine. She stomped off in frustration. A minute later she returned with a variety of books and pleaded with me to stop my work-out and give her my undivided attention. After about an hour and a half, she was clearly no longer studying at peak efficiency, she wondered aloud why she had multiple assignments due on the same date and multiple exams scheduled for the same day.  Her insight reflected her growing frustration over her lack of control of her own schedule. Time did not belong to them. Suddenly, the concept of time, as embodied by their schedules belonged to those who scheduled their respective mid-term exams. By extension, my time didn’t belong to me, it was allocated to my daughters.  

This week's Parsha is Bo.  The ten plagues culminate with locusts, darkness and finally the killing of the firstborn. On the night of the last plague, God instructs Moshe to tell B'nai Yisroel to recognize and observe Rosh Chodesh, the first day of each month. God instructs Moshe to tell B’nai Yisroel to slaughter a lamb for each family. The blood should be painted upon the door- post. The sacrificed lamb must be completely eaten that night with no leftovers.  The command continues with God instructing Moshe to reiterate this story to the children of each family. The Parsha concludes with the command to sanctify the firstborn, remember this night, remember what God did for B'nai Yisroel, and how B'nai Yisroel eventually returned to the land.

This is perhaps the first Parsha in which God we read of more than one commandment.  Prior to this Parsha, maybe three of the 613 Mitzvot could be derived from all of B’reishit (The Book of Genesis) and the first two Parshiot of Shmot. Now we read both narratives as well as commandments. While the commandment that focus specifically upon Pesach, the commandments such as Korbonot Shel Pesach (Passover Sacrifice), eating the Passover Sacrifice, completely finish eating the Passover Sacrifice, eating Matzah, removing the leaven, prohibiting the uncircumcised from eating the Passover Sacrifice, the prohibitions of eating leaven and seeing leaven and owning leaven, sanctifying the firstborn, redeeming the firstborn and recounting Yetziat Mitzrayim, the Exodus from Egypt to name a few. However, the first Mitzvah, the first commandment that God tells Moshe, Aharon and B’nai Yisroel does not explicitly focus upon the Exodus but rather upon time and keeping track of time. VaYomer Adoshem el Moshe V’el Aharon B’Eretz Mitzrayim Leimor Hashem said to Moshe and Aharon in the Land of Egypt, saying: HaChodesh HaZeh Lachem Rosh Chodeshim Rishon Hu Lachem L’Chadshei HaShana: This month shall be for you the beginning of the months, it shall be for you the first of the months of the year. (Ex 12:1-2) Certainly, all the Mitzvot that follow this commandment, those that focus specifically upon the Exodus, warrant God’s speaking to Moshe and Aharon.             

From a narrative perspective, it makes sense that the Torah tells us that these commandments were issued while they were still in Egypt; B’nai Yisroel had not yet actually left Egypt but rather was making their final preparations. Why is the first commandment issued focused upon counting? This month will be the beginning of months; it will be the first month of the year? How will they know when the next month of begins? Sefer HaChinuch, a 13th-century text written by Pinchas ben Aharon HaLevi of Barcelona clarifies this issue. Sefer HaChinuch (the Book of Education) lists all 613 Mitzvot in order of appearance and corresponding to each Parshah. Also, the author provides a moral and philosophical explanation of each commandment.  Regarding the commandment This month shall be for you the beginning of the months, it shall be for you the first of the months of the year, Sefer HaChinuch says Klomar K’SheTiru CHidosha Shel L’Vana Tikb’u Lachem Rosh Chodesh In other words, when you see the renewal of the moon, you will establish for yourselves the beginning of the month O Afilu Lo Tiruha MiKeivan Shi R’Uyahn L’Heiraot Al Pi HaCHesbon HamKubal – or even if you do not see it, once it is due to be seen according to the accepted reckoning. So the moon’s cycle will serve as the indicator of the beginning and end of a month.  M’SHarshei Mitzvah Zo K’dei Shya’asu Yisroel Moadei HaShem BizMaNaM – At the root of this precept lies the purpose that the Israelites should keep the holy days of the Eternal Lord at their proper times… Before God gives instructions about how to observe the Exodus, these soon to be former slaves must be able to control time, or observe time so that they will know the right time to observe God’s festivals.

            The first step towards freedom is to observe the passage of time, mark the passage of time, and declare the right time to observe time-bound commandments. Until now, the master, Egypt, told the slaves when to wake up, when to sleep, when to work and when to eat. Now, these former slavers will have to establish their own schedule and keep their own calendar. Of course, this schedule and this calendar must be for a higher purpose. It cannot be a schedule or a calendar in which there is nothing but rather it must be filled with opportunities to engage and celebrate what is to be free; free to serve God.  Yes, my daughter was tired and frustrated. She sensed that she had become enslaved to her mid-term exam schedule. Despite her frustration, she learned a valuable lesson. Even within that schedule, she had to learn how to find moments of time, time that belongs to them. I pointed out to her, that, ultimately, she decided when to study. Ultimately, I decided when to work out, and later that night when she was finally comfortable with the material, and too tired to continue, she headed off to bed, and I turned on my music, and my news show and, finally, I did.

Peace,

Rav Yitz

Watch What You're Doing With Your Time ( Jerry Garcia - "Great Cream Puff War)

Just exactly how precious is time? It’s kind of ironic, we don’t normally think about how precious time is until it appears that we are running out of it. If you don’t agree, just check out the interview given after Monday night’s NCAA Men’s Basketball Championship game. The University of North Carolina senior was asked how he felt after he made a ridiculous double clutch three point shot that tied the game at 74 and was the culmination of a furious North Carolina comeback. Time was so precious, the Villanova coach called time out in order to stop time. The Carolina senior went back to his bench and told his teammates that “we have 4.7 seconds to play defense, and then we go to overtime.” The Carolina player reasonably concluded that with momentum on their side, he believe that if rewarded with extra time (overtime) North Carolina would win. However these were the last 4.7 seconds. Unlike any other 4.7 seconds of the 2400 total seconds of regulation time (40 minutes) these last 4.7 were precious. The ball was inbounded and the Villanova player, with a relatively clear look at the basket, let go of the ball with 2 tenths of a second left. The ball soared the air. The clock read 0.0 and, in essence, time stopped. However the ball still soared magnificently through the air; its trajectory straight and true. It turned out that 4.7 precious seconds was plenty of time to win and lose a national championship.  

This week’s Torah portion is Parsha Tazria. Parsha Tazria concentrates upon how impurity, spiritual impurity is passed between people. Most of the Parsha focuses upon Leprosy as it was considered to be a very physically contagious disease. Parsha Tazria puts the diagnosis, the treatment and the convalescence in spiritual terms rather than physical terms. We learn that the while this Tumah, this spiritual impurity is present, the stricken individual cannot reside within the camp. After all God dwells in the camp and we cannot tolerate any impurity near God. Only the passage of time will cure the impurity. The beginning of the Parsha discusses the impurities involved with childbirth. While childbirth involves the loss of blood thus rendering the new mother “impure”; there is no greater sense of mortality that the blessing of a newborn baby. I became a father on four different occasions and each time I held each of our newborn babies, I became more aware of my mortality, and by definition the limits of time.

 Besides the weekly Torah Portion, this Shabbat is known as Shabbat HaChodesh, corresponding to the fact that this Shabbat marks the beginning of Nisan, the month that Torah counts as the first month of the year. Shabbat HaChodesh is commemorated by our reading the first twenty verses of the 12^th chapter of Exodus (from Parsha Bo) as well as a special Haftarah. God commands both Moshe and Aharon to speak to B’nai Yisroel and offer several important instructions. Firstly, HaChodesh HaZeh, this month, the month of Nisan will be first month of the Year. Secondly, on the tenth month each household will select its lamb or kid for the Korban Pesach, four days later, the lamb/kid will be slaughtered and eaten in its entirety while the final plague will be visited upon Egypt. Thirdly, that moment will be commemorated in the future as the festival of Pesach. Leavened products will be nullified and not consumed, the first day and the seventh day will be holy (like a Shabbat). Fourthly Matzah will be eaten on those sacred days. As these instructions are being presented the Torah reminds us VaYomer Hashem el Moshe v’El Aharon b’Eretz Mitzrayim Leimor – Hashem spoke to Moshe and Aharon in the land of Egypt, saying…. (Ex. 12:1) What is the significance of the Torah telling us that God spoke to Moshe and Aharon in Egypt? At this point, where else would they be? Neither they nor Bnai Yisroel has left Egypt and slavery.  HaChodesh Hazeh, Lachem Rosh Chodesh Rishon Hu Lachem L’Chodshei HaShana – This month shall be for you the beginning of the months, it shall be for you the first of the months of the year (Ex 12:2). Why does Lachem – to you appear twice in that verse? Bnai Yisroel are still slaves. Granted the end of their slavery is drawing to a rapid conclusion, but they are still slaves. Time belongs to the Egyptians not to slaves. However as the time of freedom approaches, time will belong to those who are Chadash those who are new and free. With that freedom and comes the responsibility of time. So the first things Bnai Yisroel learns is the time is precious, it is something that needs to be filled with action and deed. Time needs to be sanctified and time needs to be commemorated in order to create a sense of sacred time and mundane ordinary time.

Time serves as an expression of mortality as well as an expression of freedom. As we prepare for Pesach; we understand that there never seem to be enough time in to complete all that is required. As we celebrate our freedom we understand that there is a very real danger to being irresponsible with our time as well as becoming enslaved by time and by our schedules.  It seems that like God, we have the capacity to make time sacred or mundane. However, we do so by filling time with sacred activities and not wasting it.  We know that time wasted is indeed time lost, even if it's 4.7 seconds.

Peace

Rav Yitz  

Wait A Minute, Watch What You're Doing With Your Time (Jerry Garcia - "Cream Puff War")

This past week has been particularly tense in our home. Our daughters have been preparing for their mid- term exams. Every night I have returned from a full day of work to study with my daughters and help them with their preparations: one in Talmud and one in Samuel II.  At one point, one daughter sat at one end of the dining room table and one daughter sat at the other and I went back and forth reading with them, discussing with them, and explaining the text to them.  Each night and each morning, the refrain was the same: “There just isn’t enough time,” or “It’s so unfair that I have exams one day after another”. There statements reflected their growing frustration over their lack of control. Their schedules were not within their control. Time did not belong to them. Suddenly, the concept of time, as embodied by their schedules belonged to those who scheduled their respective mid-term exams. By extension, my time didn’t belong to me, it was allocated to my daughters in order to help them study.

This week's Parsha is Bo.  The ten plagues culminate with locusts, darkness and finally the killing of the first born. On the night of the last plague, God instructs Moshe to tell B'nai Yisroel to recognize and observe Rosh Chodesh, the first day of each month. God instructs Moshe to tell B’nai Yisroel to slaughter a lamb for each family. The blood should be painted onto the door- post. The sacrificed lamb must be completely eaten that night with no leftovers.  The command continues with God instructing Moshe to reiterate this story to the children of each family. The Parsha concludes with the command to sanctify the first born, remember this night, remember what God did for B'nai Yisroel, and how B'nai Yisroel eventually returned to the land.

This is perhaps the first Parsha in which God we read of more than one commandment.  Prior to this Parsha, maybe three of the 613 Mitzvot could be derived from all of B’reishit (The Book of Genesis) and the first two Parshiot of Shmot. Now we read both narrative as well as commandments. While the commandment that focus specifically upon Pesach, the commandments such as Korbonot shel Pesach (Passover Sacrifice), eating the Passover Sacrifice, completely finish eating the Passover Sacrifice, eating Matzah, removing the leaven, prohibiting the uncircumcised from eating the Passover Sacrifice, the prohibitions of eating leaven and seeing leaven and owning leaven, sanctifying the firstborn, redeeming the firstborn and recounting Yetziat Mitzrayim, the Exodus from Egypt to name a few. However the first Mitzvah, the first commandment that God tells Moshe, Aharon and B’nai Yisroel does not explicitly focus upon the Exodus but rather upon time and keeping track of time. VaYomer Adoshem el Moshe V’el Aharon B’Eretz Mitzrayim Leimor Hashem said to Moshe and Aharon in the Land of Egypt, saying: HaChodesh HaZeh Lachem Rosh Chodeshim Rishon Hu Lachem L’Chadshei HaShana: This month shall be for you the beginning of the months, it shall be for you the first of the months of the year. (Ex 12:1-2) Certainly all the Mitzvot that follow this commandment, those that focus specifically upon the Exodus, warrant God’s speaking to Moshe and Aharon.        

From a narrative perspective, it makes sense that the Torah tells us that these commandments were issued while they were still in Egypt; B’nai Yisroel had not yet actually left Egypt but rather were making their final preparations. Why is the first commandment issued focused upon counting? This month will be the beginning of months; it will be the first month of the year? How will they know when the next month of begins? Sefer HaChinuch, a 13^th century text written by Pinchas ben Aharon HaLevi of Barcelona clarifies this issue. Sefer HaCHinuch (the Book of Education) lists all 613 Mitzvot in order of appearance and corresponding to each Parshah. Also the author provides a moral and philosophical explanation of each commandment.  Regarding the commandment This month shall be for you the beginning of the months, it shall be for you the first of the months of the year, Sefer HaChinuch says Klomar K’SheTiru CHidosha Shel L’Vana Tikb’u Lachem Rosh Chodesh In other words, when you see the renewal of the moon, you will establish for yourselves the beginning of the month O Afilu Lo Tiruha MiKeivan Shi R’Uyahn L’Heiraot Al Pi HaCHesbon HamKubal – or even if you do not see it , once it is due to be seen according to the accepted reckoning. So the moon’s cycle will serve as the indicator of the beginning and end of a month.  M’SHarshei Mitzvah Zo K’dei Shya’asu Yisroel Moadei HaShem BizMaNaM – At the root of this precept lies the purpose that the Israelites should keep the holy days of the Eternal Lord at their proper times… Before God gives instructions about how to observe the Exodus, these soon to be former slaves must be able to control time, or observe time so that they will know the right time to observe God’s festivals.

            The first step towards freedom is to observe the passage of time, mark the passage of time, and declare the right time to observe time bound commandments. Until now, the master, Egypt, told the slaves when to wake up, when to sleep, when to work and when to eat. Now, these former slavers will have to establish their own schedule and keep their own calendar. Of course this schedule and this calendar must be for a higher purpose. It cannot be a schedule or a calendar in which there is nothing but rather it must be filled with opportunities to engage and celebrate what is to be free; free to serve God.  Yes, my daughters are tired and frustrated. They appreciate that they have been enslaved to the mid-term exam schedule. They also know that this schedule, this sense of a “loss of control” or that “time is not their”; is a valuable lesson. Even within that schedule, they learn how to find moments of time, time that belongs to them. After all they have the freedom to determine the time they choose to invest in studying and preparing for each exam.

Peace,

Rav Yitz