The Greatness Of Their Movement Is Just As Small As It Is Grand (John Barlow & Bob Weir - "Walk in the Sunshine")

While the Jewish world was celebrating Shavuot, it just so happened that the second day of Shavuot coincided with the Memorial Day Holiday in the United States.  During last Monday afternoon while walking with my children from lunch, I commented that it was Memorial Day in the United States. Our son asked what Memorial Day was. I explained that Memorial Day is the day when Americans remember all the soldiers who died while serving their country.  Our son thought for a moment and said that “I guess if you die for your country that must make you a hero.” Then he asked the next question. “Do you have to die for your country in order to be a hero?” I thought about the following Aggadah, (rabbinic legend) that a teacher once told me about the definition of a hero. One day Rebbe Yochanan was bathing in the Jordan River. Resh Lakish, who was a gladiator, also went to bathe in the river. Only seeing Rebbe Yochanan from the back with his long hair, Resh Lakish mistook him for a woman. When Resh Lakish called out to Rebbe Yochanan, needless to say, he was a bit surprised. Once the two men regained their composure, Rebbe Yochanan said, "Your strength should be devoted to Torah." "Your beauty should be devoted to women," replied Resh Lakish.  Rebbe Yochanan said, "If you repent, I will let you wed my sister, who is even more beautiful than I."  Resh Lakish undertook to repent, but the great gladiator was left so weakened by his decision to repent, he didn't even have the strength to gather up his gear. Then Rebbe Yochanan had him read Scripture and study Mishnah. Subsequently, Resh Lakish became a great man, a great scholar, and Rebbe Yochanan's right hand man (Babylonian Talmud Baba Metziah 84a).

This week's Parsha is Naso. It covers a variety of topics. First we read that once again, God commands Moshe to count. This time Moshe takes a census of the families in the tribe of Levi. Each family has a very specific role concerning the maintenance of the Mishkan (the Tabernacle). After the census, we are reminded that anyone in contact with a corpse is considered impure and must be removed from the camp for a period of time. We are also told that besides capital punishment, certain crimes towards members of the community are punishable by fines. We read about Sotah, the bitter waters a woman accused of adultery must drink. If she survives the ordeal, then she is innocent. On the day the tabernacle was finally completed, each leader of each of the twelve tribes brought gifts. Each day, a different tribe brought these gifts.

Of course, none of these events have anything to do with the Midrash about Resh Lakish's leaving the gladiator world and entering the world of Torah. However, before the twelve tribes bring their respective offerings, we read about those individuals who, if they so choose, can take upon themselves vows of abstinence. They are called Nazarites. In the Haftorah for Parsha Naso, we read about the birth of the most famous Nazir, Samson. The Nazir's vow of abstinence consists of no wine nor grapes, no haircut, no contact with the dead (this includes parents and siblings). His abstinence is a vow of purity; he shall not have any contact with death. "All the days of his abstinence he is holy to God." (Num. 6:8). Interestingly enough, the minimum time frame of this vow is only 30 days. That is all it takes to be considered heroic within this community: no grapes, no haircuts, and no contact with death. 

Ironically, when the Nazir's vow expires, sometime after thirty days, he cannot just re-enter society. Instead, he must bring two offerings to the Kohen: a burnt offering and a sin offering. A sin offering: imagine that! Here is an individual who has voluntarily taken on more restrictions. Here is an individual who has successfully achieved a higher degree of piety. Now, in order to re-enter society, that individual must bring a sin offering. Is this the price for greatness? What is the sin? The sin is that the individual, in his/her attempt to achieve a higher level of piety, must voluntarily cut him/herself off from the community. This contradicts much of what we read in the book of Leviticus and even in Numbers. One is separated from the community when deemed impure by coming into contact with death. Separation from the community is a means of maintaining the spiritual purity of the community. The object is to remain in the community and elevate the holiness and purity of the community. The Nazir's actions contradict the aims of the community. The Nazir cannot join the community in Kiddush. The Nazir cannot prepare appropriately for an upcoming holiday with the rest of the community. (According to Halacha, one prepares for a holiday by cutting hair, washing clothes, and preparing festive meals.) Nor can the Nazir, along with the community help those who grieve. As a result, the Nazir must atone for voluntarily separating him/herself from the community. In a very real sense, there is a bit of a mixed message. Torah recognizes that there are those individuals who may adopt certain fanatical love for Mitzvot and God. However, it is quite clear that the laws regarding the Nazir do not condone fanatic behavior. To the contrary, the restrictions are quite minimal, the time frame is minimal, and the message is clearly unmistakable. Fanaticism, voluntarily cutting oneself off from the community, is a sin. One must atone for this behavior.

So where is the heroism? Heroism is not found in self-absorbed large actions. Heroism is not found in a one-shot deal. Heroism is not found in loud rhetoric. Heroism is found in the humility of small actions. Heroism is found in the constancy of appropriate behavior. Heroism is found in the quiet improvement of the community and the world without calling attention to oneself. Heroism was Resh Lakish. Heroism was coming into the community. Heroism was the acceptance of the daily Mitzvot of Torah Study, Ethical/Menschlikite behavior, Prayer, and Gemilut Hasadim (Acts of Loving Kindness). We learn that heroism and greatness is something we can all achieve. So I explained to my son, that sometimes Heroism and Greatness does not mean one has to die for one’s country. Sometimes heroism and greatness is doing the best one and even succeeding in extremely difficult circumstances. He nodded and said if he behaved, acted like a mentsch, and grew up to be a good person maybe that would make him a hero. I nodded my head and smile.

Peace,

Rav Yitz

Counting Stars By Candlelight, All Are Dim But One Is Bright (Robert Hunter & Jerry Garcia - "Terrapin Station")

Our oldest daughter just graduated from college. In Canada, we would say she just graduated from university. In either case, she completed her coursework and graduated as with a BA in Political Science and a BA in History. The entire weekend was very nice. Because the University is so large there were two separate graduations. The first occurred on Shabbat, when her school, School of Arts and Sciences held a ceremony. Since that ceremony involved a smaller number than the several thousand from all the undergraduate programs, her name was called individually, she walked across the stage and received some type of certificate. On Sunday, the Commencement activities for all several thousand graduates occurred. Several individual spoke including one graduating students and one keynote speaker. Then the graduating class stood up and moved their tassels from one site of the cap to the other side. Both ceremonies were tasteful. Neither ceremony lasted too long. The speakers were all appropriate and each ceremony fulfilled their respective function. In one, our daughter was recognized for her academic performance as an individual within a department. In the other our daughter was one of the nameless thousands that joined the ranks of 110,000 total alumni from that particular institution. In each ceremony, our daughter was a number, and part of something much greater. However during the course of the entire weekend neither of those two ceremonies was as significant as her Shabbat community and the meaning of the numbers within that community. Certainly the Shabbat community was smaller than her undergraduate school or the entire university. However, her most meaningful friendships, the Rabbi and especially the Rebbetzin who played such a large role in her life during these past four years, the people who opinion matters the most to her, the place where she shared common values was with this Shabbat community. In a sense these men and woman who were incredibly active with the Jewish life on campus, created a cocoon for each other, a safe haven where each one mattered as an individual and each one could see the value that they brought to the this very unique community.

This Shabbat we read from Parshat Bemidbar which is the first Parsha of the fourth book of the Torah Bemidbar. Literally meaning “In the Wilderness”, this fourth book of the Torah resumes its narrative format with B'nai Yisroel preparing to leave the foot of Mount Sinai. For the past year, B'nai Yisroel has essentially camped out at Har Sinai and listened to Moshe and Aharon teach all the laws concerning Tamei/Tahor –Purity and Impurity, Kodesh and Chol – the Holy and the Mundane, as well as the laws for Korbonot, sacrificial offerings. Prior to B'nai Yisroel’s embarking on the remainder of its journey a census is required. In fact, Parsha Bemidbar consists of three types of census. The first census counts all men over the age of twenty that come from all the tribes except for the Levites. Since the journey will be fraught with danger, as well as hostile tribes, ascertaining the size of B'nai Yisroel’s fighting force makes sense. The second census focuses only upon the Levites. Since this tribes’ sole function is to operate and manage the Mishkan, ascertaining the number of workers in the Mishkan suggests the importance of the Mishkan to the everyday life of the B'nai Yisroel. The third census focuses upon the organizational placement of each tribe around the Mishkan while traveling.

While the focus of each census is different, intrinsic to each census is a certain degree of commonality. That commonality has to do with function. Those that are counted have a specific purpose and therefore require counting.  That is not to say those who are not counted are not considered important. Rather those that are counted have a specific function. In the first census God command’s Moshe S’u Et Rosh Kol Aat Bnai Yisroel L’Mishpechotam L’Veit Avotam Mispar Sheimot  Kol Zachar L’Gulgulotam; Miben Esrim Shana Va’Malah Kol Yotzei Tzavah B’Yisroel Tifkedu Otam….- Take a census of the entire assembly of the Children of Israel according to  their families, according to their father’s household, by number of the names and every male according to their head count; from  twenty years of age an up everyone who goes out to the legion in Israel, you shall count them (Num. 1:2-3)…. The Levites have another specific role within the community. Yisu et Ha’Mishkan – they shall carry the Mishkan and tend to it (Num. 1:50)….

These different censuses remind us of one vital aspect regarding the role of the individual to the community. Every individual plays a role in the community. Even if that role is different from other roles, each role carries with it an intrinsic value. The degree of importance, the level of status placed upon each role, is a human endeavor. That is a value judgment that we make. However in terms of the community, and in terms of God’s relationship to us, each role possesses its own intrinsic value, an importance to the welfare of our community. The Rabbi, the wealthiest person, and the simplest laborer each counts as one person towards a minyan. Each gives Tzedakkah according to his ability to do so. As our daughter interviews for jobs and eventually begins work and moves to a community, we pray that just as she found such a special community within her University; she will find a community, become involved in a community and count in the well being in that community that is just as meaningful as her University Shabbat community. May we remember what our role in the community is and if we wish to be counted in the community, then we also must accept the idea that we will be counted upon as well.

Peace,

Rav Yitz

Freedom From and Freedom To Be (John Barlow & Bob Wier- "Lost Sailor")

Whenever we travel with our children back to the United States, I always feel compelled to give them a history lesson about the country in which they are citizens. Make no mistake; the experience that our children are getting by living outside of the United States has been wonderful in terms of perspective. However because our children learn about Canadian history, we tend to home school them in regards to U.S. History, Civics and Government.  We had a wonderful learning opportunity when we visited Philadelphia for a simcha (a happy occasion). I insisted that we see Independence Mall,  (where the Congressional Congress signed the Declaration of Independence), the Liberty Bell, and even Valley Forge, (where General Washington and the Colonial Army spent a horrible winter) prior to their battle with the British. Of course I enjoyed it. However the most meaningful moment for my children occurred while looking at the Liberty Bell. Our children looked at it and we made them read the inscription on the Bell: “Proclaim Liberty throughout the land to all its inhabitants thereof. Lev 25:10”. First we asked our children what that meant. Then we asked them what book this verse was from? They thought about it for a moment and then realized that it was from the Torah. They didn’t realize that Lev., short for Leviticus, is English for VaYikrah.  The most fascinating moment occurred when they realized that the people who made the bell, and used that quotation, were using a pasuk from the Torah. Then they asked the obvious question, “Why did they use a verse from the Torah and why that particular verse for Liberty Bell?”

This week we read the double Parsha of Behar/Bechukotai. These final two parshiot offer us insight into another dimension of Kedushah. For most of  Vayikra (Leviticus), we learned how the Kohen Gadol makes himself holy. We have learned how the individual makes himself/herself holy. We have learned how the entire nation makes itself holy. We have learned how holiness permeates all are physical activities including what we eat, how we treat others and the relationships that may and may not have.  We have learned how we designated holiness in terms of seasons and special occasions. Now we read about the laws in which we acknowledge the holiness of Eretz Canaan Israel. We learn that the Jubilee is similar to  Shemitta accept on a grander scale, leaving the land to lie fallow for a year while it rests. We learn about the Yovel, the Jubilee year and all that it entails in terms of our behavior. Sefer Vayikra concludes with the Torah explaining the rewards for following these and all the commandments that God gave us at Sinai as well as the punishments that would befall us if we fail to observe these commandments.  

During the discussion Yovel, the Sabbatical year, we read: V’Kidashtem Eit Shat HaChamishim Shana Ukratem Dror Ba’Aretz L’chol Yoshveha Yovel Hi Tiheyeh Lachem V’Shavtem Ish El Achuzato V’Ish el Mishpachto Tashuvu – You shall sanctify the fiftieth year and proclaim liberty throughout the land for all its inhabitants; it shall be the Jubilee Year for you, each of you  shall return to his ancestral heritage and each of you shall return to his family. The context of this verse is clear. During the 50 year cycle, whether the indentured servant has served the usual minimum of six years or not, all indentured servants are to be freed. Everyone returns to their  tribal land of origin and everything is then, according to modern parlance, “rebooted”.  The interesting thing about this verse is the Hebrew word for freedom. Ordinarily “freedom” is “ChoFeSh.” The word ChoFeSh is used when the concept of freeing the indentured servant is first mentioned  in Parsha Mishpatim Ex 21: 2 Ki Tikneh Eved Ivri Shesh Shanim Ya’avod U’Vashviit Yeitzei LaChofshi Chinam: If you buy a Jewish servant, he shall work for six years; and in the seventh he shall go free (LaChofshi), for no charge. The word use in this week’s Parsha is DROR. The word DROR  appears once  in the entire Torah in this context, “Proclaim Liberty throughout the land…” Dror appears in Ex. 30:23 however it means “pure myrrh” Why would the Torah use Chofshi (Free/freedom) in Exodus and then use the word Dror (liberty) at the end of Leviticus in Behar/Bechukotai?

Certainly the word “Freedom” is more common than “Liberty”.  When Patrick Henry made his famous statement, he used the word “Liberty”. “Give me Liberty or give me death”. R’ Avraham Bedersi a late 13^th century French Rabbi explains that both terms Chofesh (Freedom) and Dror (Liberty) are the opposite of bondage.  However Dror (Liberty) denotes clarity and purity, without contaminates. Much like the term Dror is used to describe the pure Myrrh.  It is not accidental that the Torah uses a word that is the opposite of bondage but connotes a “pure” freedom. Throughout the book of Leviticus, the overarching themes as been purity and holiness.  So it would make sense that Dror would connote the holiest or purest sense of  the concept of Freedom.  R’Avraham Bedersi suggests that Chofesh (freedom) implies the mitigation of slavery whereas Dror (Liberty) implies the total abolition of slavery.  Left with that understanding we lose the nuance of “holiness” that accompanies Dror.

Liberty is not solely confined to people. It extends to the land. It extends to every aspect of life.  Freedom is something that is given or taken by people. Liberty  is not something that a person gives to another, nor is it something that a person gives to animal. Rather “Liberty” is a godly concept.  Liberty invokes holiness and therefore something that God grants to people and to “all the inhabitants”.  Since we are all created in God’s image, since God breathed God’s spirit into the first man (Gen. Chapter 2); one could argue that Liberty is an internal concept. Someone may be a slave, but their soul is free, therefore they are in a state of Liberty.  Liberty is the spiritual version of freedom. 

Shavuot, the commemoration of the Matan Torah (the Giving of the Torah) begins a week from this coming Shabbat.  Perhaps freedom suggests a lack of slavery or servitude. Liberty suggests that the highest level of freedom is one in which only the rule of law governs all of us equally, without bias or prejudice. As we explained “Liberty” to our children, it was re-assuring to think that those who inscribed the Liberty Bell, understood that Liberty was the most noble and the most pure form of Freedom. Needless to say, our children were impressed when they realized that our Torah was so integral in the establishment of the United States, their place of birth.

Peace,

Rav Yitz

Fill Your Head With Easy Answers (John Barlow & Bob Weir "Heaven Help the Fool")

Our youngest daughter just celebrated her 10^th birthday. She had pestered her mother and me for an ipod nano touch. I heard of the ipod. I had even heard of an ipod touch and ipod nano. However I had never heard of an ipod nano touch.  When I asked my daughter what a ipod nano touch was my daughter gave me an answer that suggested she was interviewing for an advertising job on Madison Avenue. “Abba, and ipod nano touch is an ipod nano with all the convenience of ipod touch technology in a nano size.” Of course my sharing her response doesn’t do it justice since her tone only made my jaw drop lower as I wondered who was this person in front of me. Her tone was as condescending as a teenager daughter could towards her father. Her tone almost suggested that I had a mind the size of a peanut and that the last time I had ever interfaced with technology, Sony was making Walkmans. Wow, I actually thought that I was an utterly uniformed person. I asked her to say that again and she did.  I asked her if she had seen a commercial using a combination of those words since she said them so easily and thoughtfully. Again, she mentioned how convenient this particular ipod is because of its small size and its technology. As I looked at my soon to be ten year old and listened to her, of course I knew that technology is supposed to make our lives more convenient. However there is something very interesting about “convenient” things. Convenience doesn’t usually spawn appreciation nor does it spawn commitment.  In fact “convenience” does just the opposite. What happens when an object is replaced by something that offers greater convenience? The newly “inconvenient” object becomes irrelevant. Interestingly enough Judaism is all about our removing some “convenience” from our lives in order to increase our sense of commitment.

This Shabbat we read from Parshat Emor. In the four chapters that comprise Emor, the first deals with the Kohanim and their very different way of striving for holiness as compared to the rest of the nation. For example, because of the Kohen’s function within society, he must remain in a perpetual state of purity. He is restricted in terms of who he can marry. He is restricted in terms of for whom he mourns. He cannot go to a cemetery. He cannot make sacrificial offerings if he has physical abnormalities. The second chapter reminds B’nai Yisroel that all animal offerings must be blemish free. These offerings must come directly from the individual making them and not from “the hand of a stranger” (Lev.22:25). Both chapters deal with the holiness of certain people, the Kohen and his family, and certain animals, those designated for sacrificial offering. The third chapter of the Parsha deals with the designation of holiness in regards to seasons and the calendar.including: Shabbat, Pesach, Shavuot, Sukkot, Rosh Hashanah and Yom Kippur. The fourth chapter offers a narrative in which the son of an Israelite woman and Egyptian man, and another Israelite man get into a fight. The son pronounced the forbidden name of God and was charged with blasphemy. The Torah tells us the punishment for blasphemy is death. This is the same punishment for an individual who commits murder. 

Everything we do is designed to sanctify God’s name through deed, and convenience is not a factor. Our sole purpose as Jews is mentioned in Leviticus 22:32. V’Lo T’Chalelu et Shem Kodshi V’Nikdashti B’Toch B’nai Yisroel, Ani Adonai  M’Kadishchem –“You shall not desecrate my holy Name, rather I should be sanctified among the Children of Israel, I am the Lord who sanctifies you.” Refraining from sin or performing a mitzvah; not because of money, pressure, or honor, but simply because in doing so re-affirms the relationship with God; one has sanctified God and the relationship with God. Judaism’s orientation is based on the value that sanctifying God, which can be “inconvenient” at times, can still remain meaningful. We are all charged to uphold Torah, and live a life of Kedushah, Holiness. Ultimately we are all judged by one law (Lev. 24:22). These laws are not denomination specific, quite the opposite; these laws eliminate denomination and “convenience” from the religious lexicon.

Certainly Judaism is difficult. Climbing the ladder of holiness requires effort and desire. Climbing this ladder will affect and even change our lives. It affects what we eat, it affects how we relate to our mates, it affects our treatment of others, it affects how we look at time and space, it affects our relationship to God, and how we relate to ourselves. If Judaism, the sanctification of the self, and the sanctification of God were easy, then neither could we appreciate it, nor commit to it. Therefore we must struggle to climb the ladder of holiness every day. That means elevating ourselves when confronted with the mundane as well as with the large ethical issues. Our desire for pleasure and our desire for purity and goodness provide the impetus for us to climb the ladder. Only by climbing this ladder we begin sanctifying God as well as ourselves. In my daughter’s parlance, Judaism is convenient since it offers us a sensible and achievable means by which we are able to bring holiness into our mundane ordinary lives. It does so not by preaching extremism or fanaticism but rather moderation. By doing so, we significantly increase the meaning of our lives.

Peace,

Rav Yitz

Things That Are Twisted and Hide From The Light (Hunter & Hart - "Only the Strange Remain"

          One of the things that we find so impressive about the Toronto Jewish community is the incredibly supportive feelings it has for the state of Israel. While our experience in America has always reflected a highly politicized and complex relationship that had as much to do with religious affiliation as it does ones politics; here in Toronto we have found that Israel still manages to transcend the inherent differences within the Toronto Jewish community. Nowhere was this more evident than where our children attend school. On the street where their school is located, (which by the way is a Modern Orthodox Zionist school) exist a Reform day school as well as a Community based Jewish Day School. Throughout the year, one will notice enormous differences in the students, in their attire, in the type of homework they have, their curriculum and the way Judaism is observed in their homes. However on Yom Ha’Atzmaut, on Israeli Independence day, each school sent its students who were part of the actual celebration, (choir participants, dance participants and acting participants) to the other schools in order to enhance each school’s Yom Ha’Atzmaut celebration.  For one day, Jewish Children and very different communities set aside their differences and came together to support Israel. Certainly the schools and the families politics might reflect slightly nuanced disagreements; however Israel occupies a place that of holiness. It would seem that these three schools look at Israel as an ideal, as something to aspire to not only from a Zionist perspective but from a socio-religious/spiritual perspective.

This morning we read the double parsha of Acharei Mot / Kedoshim. In this double Parshah, following the deaths of Aaron’s to oldest sons, we learn about national  t’shuvah, (repentance) with the scapegoat Azazel and the national sin offering. This of course is Yom Kippur. We learn how the individual attains level of holiness in the context of human relationships. Not only is holiness attained through ritual and the individual’s and the nation’s relationship to god, but also the individual’s relationship to everyone else. Holiness is attained by elevating relationships and not turning those relationships abominations. Holiness is attained by treating people with civility and human decency, instead of showing favoritism. Holiness is attained to justice and mercy not favoritism. Also, throughout this double portion we are reminded that we obey because God is holy and we are a holy nation. We are a separate and distinct nation. Our holiness is directly related to our separateness from the rest of the world. Vi’Heyitem Li Kedoshim Ki Kadosh Ani Adoshem Va’Avdil Etchem Min Ha’Amim Li’heyot Li – You shall be holy for me for I, Hashem, am holy; and I have separated you from the People’s to be mine.(Lev. 20:26).

            After reading and thinking about this Pasuk, I can appreciate Toronto Jewry’s strong support of Israel and the frequent frustration with the double standard that Israel is held compared to the rest of the world. However, it seems that what makes Israel so special is the very fact that it does hold itself or tries to hold itself to a higher standard than its neighbors and even the rest of the world.  By holding itself to a higher standard, we and Israel arrive at the painful conclusion that the “other”, whatever that “other” is, (a person, a people, an element within our own personality that demeans our holiness), that “other” must be removed.  The problem of course is that one cannot rid oneself of evil without touching it, without being near it.  We need only to remind ourselves of  how the Israeli Army deals with the towns and villages in Gaza that foments such hatred.  Israel does not have the luxury of the United States. The United States’ war against terrorism very often means bombing a country, sometimes using planes with human pilots, and sometimes with drones.  The United States aims at military, Taliban and Al Qaida bases. However even if those bases were in urban populated areas, instead of risking our soldiers’ lives, the United States bombs first, then it sends in soldiers. Israel is a very different country. It holds itself to a different standard and it is aware that it is held to a different standard compared to the rest of the world. As a result, Israel has a different type of soldier.  Israel deliberately sends its soldiers into to fight at close range. Israel strategically decides to send its forces in fighting door to door in order to deal with this evil on the most intimate levels. Israel confronts evil not from thirty thousand feet in the sky, but rather 30 feet on the ground. Very often the Israel Defense Forces and for that matter, Israeli citizens, have seen evil in the face of a child wearing a bomb vest ready to murder himself and others.  This cannot possibly leave the soldiers, the Israeli people, or us feeling hopeful about mankind’s holiness and spirit.

            Yet Torah does offer us hope. Torah does offer us a framework. Treat others decently because we are a holy nation. We fight in a holy manner. We do everything we can to preserve life. And if God forbid we see evil, we must have faith that eventually evil will be eradicated and holiness will win out, life will defeat death, humanity will defeat inhumanity, and reason will defeat insanity.

Peace,

Rav Yitz