Trust In All the Right Places

 

At the end of Parshat Vayeshev, Yosef correctly interpreted the dreams of the royal baker and royal butler. He pleads with the butler to remember him when the butler returns to service as part of the Egyptian royal court. Parshat Miketz opens with the words “וַיְהִ֕י מִקֵּ֖ץ שְׁנָתַ֣יִם יָמִ֑ים” thereby informing us that it was only two years later, when Pharaoh experienced some inexplicable dreams, that the butler remembered to mention Yosef. This began a series of events that ultimately led to Yosef’s ascension to viceroy of Egypt.

The Midrash explains that Yosef was destined to remain in jail for two additional years as a punishment for his request of the butler.

אַשְׁרֵי הַגֶּבֶר אֲשֶׁר שָׂם ה' מִבְטַחוֹ (תהלים מ, ה), זֶה יוֹסֵף. (תהלים מ, ה): וְלֹא פָנָה אֶל רְהָבִים, עַל יְדֵי שֶׁאָמַר לְשַׂר הַמַּשְׁקִים (בראשית מ, יד): זְכַרְתַּנִּי וְהִזְכַּרְתַּנִּי, נִתּוֹסַף לוֹ שְׁתֵּי שָׁנִים

 “Praiseworthy is the person who has made Hashem his trust” (Tehillim 40:5) – this alludes to Yosef. “and did not turn to the arrogant”- (this also refers to Yosef). As a result of Yosef asking the butler twice to remember him (Bereishit 40:14) two years were added to his imprisonment.”
(Bereishit Rabba 89:3)

This is a very difficult Midrash. First, how can the Midrash identify Yosef as both a model of trust in Hashem, and at the same time criticize him for his lack of trust in Hashem? Second, how are we supposed to understand this Midrashic critique of Yosef? He was merely doing his due diligence, leaving no stone unturned in his effort to gain his freedom. While we value trust in God we also believe in the importance of human initiative. Experience has shown that often in life God helps those that help themselves.

Rav Moshe Avigdor Amiel explained that the Midrash is teaching us an important lesson. We are supposed to trust in God. We are supposed to trust in our own abilities and utilize those abilities to act. However we are not supposed to fully trust others. We make a mistake if we depend completely on others for our own salvation. As Rav Amiel puts it, quoting from the verse in Tehillim 40, Yosef was a “Gever” a man of action. He was a dreamer, and tradition teaches that dreams most commonly reflect the conscious thoughts of the dreamer. Yosef dreamed about leadership because he had ambition and passion. The greatness of Yosef was that he paired this ambition and hard work with an awareness and acknowledgement of the role of God at all stages of his life. God was with him as viceroy of Egypt, just as much as God was with him in the pit into which he was thrown by his brothers, and at all moments in between.

Yosef’s mistake was depending exclusively on the butler. Humans are fickle. Humans are forgetful. Humans make mistakes, sometimes in innocence and sometimes with malice.  Yosef’s plea to the butler was not an example of self-reliance, nor was it an example of reliance on Hashem. It was an example of relying exclusively on another human, an act that someone as righteous as Yosef should have known better to avoid.

This week people in the US (and in our community) began to get vaccinated against CoVID. It is a momentous occasion, some might even consider this achievement an overt miracle. As we marvel at human ingenuity and thank Hashem for allowing us to reach this milestone, we should learn from Yosef’s mistake. Trust in God. Trust in yourself. But never put all your trust in others.

No Flash Photography

 

      Last month I went with my son Eitan to Kennedy Space Center to watch the launch of the first manned commercial space rocket. A joint project of NASA and SpaceX, we watched as four astronauts entered the Falcon 9 space capsule and were rocketed into space to spend three months on the International Space Station. Before the launch a NASA educator who was providing narration for the event gave all of us first time launch watchers a piece of advice:

      Don’t try to take pictures or record the launch. First you will see the rocket launch. Then you will hear the noise of the rocket (as the speed of sound is slower than the speed of light). Then you will feel the reverberations of the launch – even though we are 7.6 miles away from the launch site. Take in the experience as it unfolds in real time. And then when you get home, find a cool launch picture online and send it to all of your friends.

      Too often we focus on recording our experiences instead of enjoying those experiences in the moment. For example, a person who spends more time photographing their meal and posting it to social media and less time enjoying the flavors of the dish or the company joining them at the restaurant has fallen victim to this mistake.

      After we light the Chanukah candles we say the brief prayer of Hanerot in which we say:

Throughout the eight days of Chanukah, these lights are sacred, and we are not permitted to make use of them, but only to look at them, in order to offer thanks and praise to Your great Name for Your miracles, for Your wonders and for Your salvations.

      In today’s world full of distractions, the Chanukah lights remind us of the importance of being fully in the moment. When we reflect on the candles, we will naturally be filled with gratitude –  for the miraculous events of the past and for the blessings in our lives today.

      In Parshat Vayeshev we learn about the sibling rivalry that existed between Yosef and his brothers. The rivalry was exacerbated when Yosef told his brothers about his dreams. Dreams are about the future. When Yosef’s brothers heard these dreams they had a choice how to respond. They could have said “Yeah, right” or “let’s see”. With these responses the brothers could have defused the situation for the time being. Instead, the brothers decided to focus on the potential future repercussions of Yosef’s dreams. If they had decided to remain in the moment, and pay less attention to the future implications of Yosef’s dreams, things may have turned out very differently. Rav Soloveitchik explained that the severity of the Egyptian exile was due in large part to the callous manner in which the brothers treated Yosef. This callousness can be traced back to the brothers’ inability to live in the present and focus on the here and now.

      Let us learn from the brothers’ mistake. Let us internalize the message of the Chanukah lights. As they burn, let us look at them intently and commit to living in the moment, appreciating every day. And then let us take a similar approach to our family, friends and acquaintances. Instead of looking at people and seeing any past flaws or potential future problems, let us see them with fresh eyes and appreciate them and our relationship with them. In this way the lessons of Chanukah can enlightened our lives beyond the actual days of the holiday.

 

From Challenge to Strength

 

In Parshat Vayishlach we read how Rachel names her second son just before she dies (35:18)

וַיְהִ֞י בְּצֵ֤את נַפְשָׁהּ֙ כִּ֣י מֵ֔תָה וַתִּקְרָ֥א שְׁמ֖וֹ בֶּן־אוֹנִ֑י וְאָבִ֖יו קָֽרָא־ל֥וֹ בִנְיָמִֽין:

And it came to pass, when her soul departed for she died that she named him Ben Oni, but his father called him Benjamin

What was the disagreement in names between Rachel and Yaakov really about?

Ben Oni according to Ibn Ezra: means ben Aveili: son of my mourning. Related to the word onen- a person who has lost a close relative; before burial and the start of shiva- a person is an Onen- exempt from positive mitzvot and from displays of joy such as consuming meat and wine.

According to Rashi: Ben Oni means ben Tzaari- son of my pain. Both interpretations makes sense as Rachel died in childbirth. 

Yaakov, in response called the child Binyamin. According to the first explanation of Rashi- “Son of my right” the Torah’s compass is oriented East towards the sun, when facing East, the South is to your right. According to Rashi, Yaakov is indicating that Binyamin is the only child to be born in Canaan- for Yaakov traveled south from Charan to reach Eretz Yisrael. Binyamin was Yaakov’s Sabra child. The Netziv takes it one step further and suggests that Yaakov was noting that not only was Binyamin born in Eretz Yisrael, but in the southern portion of the Land. Historically the major centers of Torah- Yerushalyim, Yavneh- were in the south. The name Binyamin therefore alludes not only to Eretz Yisrael, but also Torat Yisrael.

We call this child Binyamin. It seems as though Yaakov’s name stuck. By all other eleven tribes, the mother named the child. Why should this child be different?

 Ramban explains that in truth this is no different than the other tribes.  Rachel called the child Ben Oni- and Yaakov also called the child Ben Oni.

 Rachel meant Ben Oni “son of my pain and mourning”. Yaakov meant ben Oni as “son of my strength”- like the word Oni is used in Parshat Vayechi in Yaakov’s blessing to Reuven: “Reishit Oni- first of my strength.” The word Oni can mean sadness and it can mean strength. Yaakov says to Rachel, “you are right, his name is Ben Oni. But it means he is a son of strength.” Binyamin is not a different name for the boy- His name was Ben Oni. Binyamin is Yaakov’s interpretation of the name that Rachel initially gave him.

Ramban puts it beautifully: “V’Aviv Asah Min Oni- Kochi”

Yaakov translated Ben Oni as Binyamin: sadness and challenge- into strength.

The Vilna Gaon once said that if you want to know what your purpose in life is- don’t focus on what you’re good at, what comes easy to you. Think about your greatest challenges- for it is in confronting and growing from your biggest challenges that you will find why you were put in this world.

Warren Bennis and Robert Thomas write about the Crucibles of Leadership; one common trait found in all leaders is their ability to learn and grow from adverse situations and difficulties. It can be a major crisis or a moment in which they felt challenged- externally or from within. It is through those challenges that leaders grow and maximize, and realize their abilities. Let us each in our own way Asah Min Oni- Kochi: appreciate the potential for renewed and expanded strength that exists in every challenge.

Attitude of Gratitude

 

George Washington was inaugurated as the first President of the United States on April 30, 1789. On October 3rd of that year, Washington issued the first Thanksgiving Day Proclamation, assigning Thursday November 26, 1789 as a day:

“To be devoted by the people of These States to the Service of the Great and Glorious Being, who is the beneficent Author of all the good that was, that is, or that will be.”

      231 years (to the day) later, we continued to celebrate this American holiday that allows people of all religions, and even those without religion, an opportunity to express gratitude- whether it be to G-d, fate, or luck, as well as to family and friends.

      On November 26, 1789 Gershon Mendes Seixas delivered a sermon in honor of the first Thanksgiving, at the request of his congregation, Shearith Israel (The Spanish Portuguese Synagogue): In 220 years it has not lost its relevance. I quote for you some of its contents:

      “It is necessary that we, each of us in our respective stations, behave in such a manner as to give strength and stability to the laws entered into by our representatives… to consider the burden imparted on those who are appointed to act in the executive department…. If to seek the peace and prosperity of the city wherein we dwell be a duty, even under bad governments, what must it be when we are situated under the best of constitutions?”

      We must show our gratitude by living as law abiding citizens, and by recognizing the tremendous efforts it takes to create and maintain our democratic country. Seixas continued:

      And lastly, it is incumbent on us as Jews in a more especial manner (seeing we are the chosen and peculiar treasure of G-d) to be more circumspect in our conduct, that as we are at this day living evidences of His Divine Power and Unity, so may we become striking examples to the nations of the earth hereafter as mentioned in Exodus “You shall be unto me a Kingdom of Priests and a Holy Nation.”

      Thanksgiving Weekend/ Shabbat Vayeitzei remind us that gratitude is an attitude that needs to be cultivated. Some of the ways suggested by author Lauren Aaronson (Psychology Today) to cultivate gratitude is:

1)   Write a gratitude letter: a kind of belated thank you note to someone in your life. Studies show that such letters provide long-lasting mood boosts to the writer. Want to make the experience have even more impact? After writing the letter, go and read it to the person to whom you wish to thank.

2)   Keep a gratitude journal. Take a few minutes out of the day to jot down things that make you feel thankful, whether its generosity of friends, food on the table. Studies have shown that people who follow this routine for a few weeks feel better about them, have more energy and feel more alert.

3)   “Fake it until you make it”- even if you don’t feel like expressing gratitude, say thank you anyway. It may take some time, but soon enough your mind will fall in line with your words.

      Jews are called Yehudim, those who descend from Yehuda (named in this week’s Parsha) but also from the word “Todah”, for we must understand that essential to our Jewish identity is the attribute of gratitude. On this Thanksgiving Weekend/Shabbat Vayeitzei let us resolve to cultivate our sense of gratitude: whether towards G-d, our family and friends, or our country.

When Yitzchak grew old, his eyes weakened from seeing (27,1)

When Yitzchak grew old, his eyes weakened from seeing (27,1)

This verse sets the stage for the dramatic end of our Parsha: Yaakov “deceiving” Yitzchak and “stealing” the birthright blessings from Eisav. Rashi quotes from the Midrash three causes of Yitzchak’s blindness.

1) Because of the smoke of these [wives of Esav] (who would burn [incense] to the idols) (Tanchuma, Toledoth 8; Pesiktha Rabbathi 12)

2) Another explanation: When Isaac was bound on the altar, and his father was about to slaughter him, the heavens opened, and the ministering angels saw and wept, and their tears fell upon Isaac’s eyes. As a result, his eyes became dim (Gen. Rabbah 65:6)

3) A third explanation: to enable Jacob to take the blessings (Gen. Rabbah 65:8)

Each of these explanations help us understand something about Yitzchak’s character. They also help us understand why Yitzchak is best known for his attribute of Gevurah, strength.

If Yitzchak was blinded by the smoke created by the idolatry of Eisav’s wives, then that would mean that Yitzchak allowed Eisav and his family to remain part of his household, even as they were engaged in behavior of which Yitzchak disapproved. Contrast Yitzchak’s response to idolatry in the home with that of Avraham. Avraham’s father had an idol store, and Avraham felt compelled to destroy his father’s idols due to his awareness of One God. Yitzchak’s Gevurah, strength, is expressed in his ability to love Eisav and to tolerate his bad behavior. Instead of saying to Eisav “my house, my rules” or “if you don’t like my rules then get out”, the Midrash implies that Yitzchak was willing to “turn a blind eye” to idolatry in an attempt to keep Eisav part of the family and in the fold.

If Yitzchak looked up and saw into Heaven during the Akeida, then he may have acquired a heavenly perspective that he applied to life in this world. In Heaven, everything makes sense- even the Akeida. Those people that appear to be evil in this world, in Heaven they are understood to be part of the Divine Plan and therefore “good”. After perceiving this from Heaven, Yitzchak applied this perspective to his relationship with his son Eisav. Eisav was evil in many ways, yet Yitzchak was able to see the good in him, whether that good was latent or potential.

Lastly, if Hashem blinded Yitzchak in order to arrange that Yaakov receive the blessings, then the lesson for us is that everything that happens in life happens for a reason. We may not like it, and we may not understand it. But we should acknowledge that it all comes from Hashem. Such an attitude requires great humility, and great strength; the type of strength that we learn from our patriarch Yitzchak.

It emerges that Yitzchak’s blindness teaches us a lot about his strength of character, his love for his children and his faith in Hashem. 

 

The Legacy of Their Teachings

 

In Memory of Rabbi Dovid Feinstein z’l and Rabbi Jonathan Sacks z’l

    There is a Talmudic statement that I find meaningful:

אמר ר' יוחנן כל מקום שאתה מוצא גבורתו של הקב"ה אתה מוצא ענוותנותו

Wherever you find a reference in the Bible to the might of the Holy One, Blessed be He,

you also find a reference to His humility adjacent to it

     What this means is that if we want to emulate God, then we must realize that true greatness is only achieved when accompanied by humility. This also means that when one achieves greatness s/he must remain humble in the awareness that one’s accomplishments are gifts from Hashem and we pursue greatness not for purposes of self-aggrandizement, but rather to optimize our ability to serve our purpose on Earth.

     I am reminded of these lessons as the Jewish world mourns the losses this past week of Rav Dovid Feinstein z’l and Rabbi Lord Jonathan Sacks z’l. In my upcoming December bulletin message I will share some of the most inspiring stories that I have heard about these two men since their passings. In addition to their characters and their actions, it is their Torah - in both written and spoken form - that serves as their most enduring legacy for Klal Yisrael. This Shabbat, the Divrei Torah shared at the morning minyanim will be in tribute to these great Jewish leaders; as are my Dvar Torah and Dvar Tefilah. When the Jewish People lose great Torah personalities, it is incumbent upon all of us that remain to “step up our game” and grow with the help of the teachings that they leave for us.

 

Prayer as Conversation - and Conversation as Prayer
An Idea from Rabbi Lord Jonathan Sacks z’l

     The Talmud in Brachot teaches: Abraham instituted the morning prayer, as its says: And Abraham got up early in the morning to the place where he had stood, and ‘standing’ means prayer, as it says then Pinchas stood up and prayed. Isaac instituted the afternoon prayer, as it says, and Isaac went out to meditate in the field towards evening, and ‘meditation’ means prayer, as it says, a prayer of the afflicted when he faints and pours out his meditation before the Lord. Jacob instituted the evening prayer, as it says, and he encountered [vayifga] a place, and pegia means prayer as it says, therefore do not pray for this people nor lift up prayer or cry for them, nor make intercession [tifga] to Me.

     Rabbi Jonathan Sacks z’l explained this Talmudic passage as follows: Abraham ‘rises early in the morning’ and ‘stands.’ When it comes to prayer, he is the initiator. Acknowledging that he is “but dust and ashes” he nonetheless utters the most audacious prayer of all time: “Shall the judge of all the earth not do justice?” That is prayer as amidah.

     Jacob, by contrast, ‘encounters.’ It is not he who seeks G-d on his flight from home but G-d who seeks him. The phrase the Torah uses just before Jacob has his vision of the angelic ladder is vayifga ba-makom, which in rabbinic Hebrew could be read to mean, ‘He bumped into G-d.’ There are spiritual experiences we have when we are least expecting them – when we are alone, afraid, thinking of something else altogether. That was Jacob’s vision of prayer. Not everything in the life of the spirit is under our control. The great transformative experiences – love, a sudden sense of beauty, an upsurge of happiness – happen unpredictably and leave us, in Wordsworth’s famous phrase ‘surprised by joy.’ The glory of Jacob’s epiphany is that it happened at night, in the midst of fear and flight. That is prayer as pegiah.

     There is a third kind of prayer. Isaac is ‘meditating’ in the field – but the word sichah in modern Hebrew means not only meditation but also, and primarily, conversation. When the Talmud says, in the context of Isaac, ein sichah ela tefillah, we could translate this phrase as “conversation is a form of prayer” – and in a profound sense it is so. Prayer is a conversation (between heaven and earth). But conversation is also a prayer – for in true conversation, I open myself up to the reality of another person. I enter his or her world. I begin to see things from a perspective not my own. In the touch of two selves, both are changed.

 

(From: https://rabbisacks.org/covenant-conversation-5768-chayei-sarah-isaac-and-prayer/)

Hachnosat Orchim: Hospitality in the Age of Corona

 

          At the beginning of Parshat Vayera we read how Avraham notices three men and immediately goes to invite them into his tent. Our Rabbis understand that Avraham interrupted his visit with God in order to tend to his guests. This led the Talmud to learn from this episode that (Shabbat 127a) “Hospitality toward guests is greater than receiving the Divine Presence.” This is learned from the fact that when Avraham invited his guests it is written:

וַיֹּאמַ֑ר אֲדֹנ-ָ֗י אִם־נָ֨א מָצָ֤אתִי חֵן֙ בְּעֵינֶ֔יךָ אַל־נָ֥א תַעֲבֹ֖ר מֵעַ֥ל עַבְדֶּֽךָ

“And he said: Lord, if now I have found favor in Your sight, please pass not from Your servant.”

          According to this reading of the text, Avraham requested that Hashem, the Divine Presence, wait for him while he tended to his guests appropriately.  Rav Avraham Pam notes that the most impressive detail of Avraham’s hospitality is the mere fact that Avraham noticed these guests in the first place. We are often wrapped up in our own needs and our own challenges to the extent that we are unable to see anyone else’s needs. The mitzvah of Hachnosat Orchim reminds us that part of our own identity and our own wellbeing is tied to being sensitive to others and extending ourselves for others.

          Rav Soloveitchik is quoted as explaining that this episode was a test of Avraham’s righteousness. Hachnosat Orchim is an expression of Kavod Habriyot, human dignity. By interrupting his personal religious experience to attend to others, Avraham proved his worthiness to be the patriarch of Hashem’s Chosen People. Rav Soloveitchik also explained that Hachnosat Orchim is one of the ways that we walk in God’s ways. We must be hospitable just as Hashem is hospitable. Rav Soloveitchik explained: The Almighty is the great Machnis Orchim. His hospitality made it possible for humanity to exist, for the world to come into being. “To be” means to share the infinite being of the Almighty. The Almighty, like Abraham, invites people to partake of His boundless existence.

          The Hachnasat Orchim of Avraham was performed for strangers who had no other source of food, water or lodging. Hosting guests who have nowhere else to go is following in Avraham’s path. However Jewish tradition also recognizes the value and the power of hosting friends, neighbors and acquaintances as expressions of Hachnasat Orchim. These people may have somewhere else to eat, they may have plenty of food in their pantry and refrigerator. Nonetheless, acts of hospitality towards friends and neighbors strengthen relationships, build community, and foster an atmosphere of chesed and caring.

          The current CoVID circumstances challenge our ability to fulfill the mitzvah of Hachnasat Orchim. Sharing a meal indoors with non-immediate family members is a higher risk activity. As we are stymied in our ability to host people in the usual and accepted ways- ie for a Shabbat meal or other indoor activity- let us consider new and creative ways to fulfill both the letter and the spirit of Hachnasat Orchim. Here are a few ideas that come to mind:

1)       Call a friend or neighbor before Shabbat to wish them a Shabbat Shalom. Tell them that you’re calling them because you were thinking about them and you wish you could host them for a Shabbat meal, and you look forward to doing so when it is safe to do so. Another option is to deliver flowers or dessert with the same sentiment. Cooking a dish or meal for someone and delivering it to them for Shabbat can be an incredibly meaningful act.

2)       Meeting people outdoors without food is a lower risk activity. You can invite a person or family to your backyard and instead of serving a meal, offer a Dvar Torah or some conversation or words of encouragement (along with a drink or light refreshments).

          These are just a few suggestions. There are many innovative and creative ways that we can act Divinely by engaging in the mitzvah of Hachnast Orchim.

 

Builders of Babel Vs Avraham

The Netziv explains that the sin of Migdal Bavel was not the specifics of what they said: (such as blasphemy or ego or heresy as Rashi suggests). Rather the problem was that at Migdal Bavel, there was only one voice, a singular way to think and to express oneself. The people at Migdal Bavel feared diversity. Yet it is through diversity that God’s plan is able to come to fruition: people serving God in different ways and people learning from one another while maintaining their individuality and uniqueness.

There is one Midrash that support the Netziv’s view. “Rabbi Eliezer said,’devarim achadim is related to the word chadim- ie sharp words.” For the people at Migdal Bavel spoke sharply against God- and against Avraham. According to the Midrash they mocked Avraham, calling him “an old mule”- ie sterile and without a future. Why such vehemence against Avraham, who at this time was 48 years old and had not even begun his formal spiritual journey?

The people of Migdal Bavel rejected and mocked Avraham because he stood for three ideas which they despised. And it is these attitudes that highlight the problem of “one language, one purpose.”

Avraham stood for unity, not uniformity. Avraham preaches a message of monotheism to all who would listen, and even to those who were just interested in his hospitality. Yet Avraham’s goal was not to make everyone exactly like him. In fact, when Avraham begins his journey next week he leaves with Hanefesh Asher Asu B’Charan- those whom he had influenced while in Charan. And that’s the last time we hear of them. They went on to live their lives very different than Avraham; there was no uniformity. But Avraham had accomplished his goal: a unity of disparate people that all acknowledge and respect monotheism.

Avraham celebrated commonality, not conformity. Hashem promises Avraham that he will be an Av Hamon Goyim, the father of a multitude of nations; NOT the father of one huge single nation. He had two sons that he loved even though they were quite different. He is promised that through him all the families of the land will be blessed. They will maintain their uniqueness yet identify with one land, just like it was Avraham’s hope that they would identify with one God.

Avraham valued belonging, but he was not interested in necessarily fitting in. He feels tremendous responsibility towards all other human beings. That’s why he prays so hard for Sodom, and that’s why he fights so hard on behalf of the five kings. Avraham belongs to the human race and takes that role seriously and with a sense of responsibility. Yet Avraham remains HaIvri: the other, different and unlike anyone else in his generation. He does not feel the need to fit in to the rest of society, even as he takes the responsibility of belonging very seriously.

The lessons of Migdal Bavel are lessons that we need to keep in mind as a society, and especially as a synagogue community. Diversity is a natural part of Hashem’s world order; we should embrace it and never try to fight against it. Our goal should be unity; unity of goals, unity of values, but not uniformity. We strive to find common ground but never demand conformity. We must learn to appreciate the value of belonging to a group, while not requiring that one has to “fit in in all ways” in order to belong.

A society/ community built upon these values is not a Tower of Babel, destined to be dismantled, but a shining example of what Hashem hopes for us.

Starting Anew- from Bet

The Torah begins with the letter bet. Many have asked: why not begin the Torah with an alef, the first letter in the Hebrew alphabet? One popular answer is that starting with the letter bet is an expression of humility; there are certain things about God that are beyond our human comprehension. Just as the letter bet is closed on three sides and only open facing towards the left (the direction that Hebrew is written), so too we approach the Creation story with an awareness that we cannot comprehend what came “before the bet” ie before Bereishit.

A second explanation as to why the Torah begins with a bet is as a reminder that we should always be building our Torah knowledge and understanding upon some precedent, and never from absolute aleph. Our understanding of Torah should be built upon what we learn from our teachers and from earlier commentators and traditional sources. While it is appropriate and commendable to seek out new and personal relevance in the Torah, these efforts cannot be an approach that starts from scratch/ starts from aleph. Our new understandings must start from bet, ie remain loyal to the traditional understandings of Torah, as have been incorporated into our Mesorah.  

Lastly, the Midrash (Bereishit Rabba 1:10) suggests that the Torah begins with the letter bet because the word bracha (blessing) begins with a bet. Torah is a blessing in our lives and to the world, so we begin the Torah with the letter bet. The letter aleph starts the word “arur” (cursed) so bet is a better letter to begin with. The Ibn Ezra asks: we find many negative words that begin with a bet! What exactly is the Midrash trying to tell us?

The Maharal explained that the Midrash is teaching us that the letter bet symbolizes blessing; not because it begins the word “bracha” but because of the nature of the letter. Bet is the second letter in the alef-bet. Its gematria (numerical value) is 2. Whereas the alef is singular, the bet is plural. When you add to a single entity, you create the blessing of multiplicity. The three letters that comprise the root of the word bracha are all letters whose gematriyas each note a multiplicity:

Bet- 2 (double one)

Reish- 200 (double 100)

Chof- 20 (double 10)

Throughout Parshat Bereishit we read how blessing can be found in multiplicity. For example, Hashem says that it is not good for man to be alone. So woman is created so that the blessing of multiplicity can be found in the husband-wife relationship. In each generation, blessings are manifested through a multiplicity of children: “Peru Urevu”. 

Parshat Bereishit is read this year in the midst of a very important and very contentious election season. I encourage you to exercise your democratic right to vote. I also encourage you to learn about the issues and the candidates in order to make an educated decision. I believe that the lesson of the bet can be helpful as we prepare to vote. Hearing from and considering a multiplicity of opinions is not only helpful in making educated choices, but it can also be the source of blessing in our lives.

How To Deal With Curses

 

The story is told about the members of a certain Shul who were all terrified of being called up for the Aliya of the Tochacha, the curses described in the 6^th Aliyah of Parshat Ki Tavo.  They called a special Board Meeting, and decided to hire someone to take the aliyah of the Tochecha.  It wasn’t easy, but finally a willing candidate was found and hired.

Parshat Ki Tavo arrived and the Gabbai looked around for the contracted individual to call him for shishi.  But, he was nowhere to be found in the Shul. “Perhaps he’s running late,” suggested one of the Ba’alei Batim, “let’s wait a few minutes for him.” They sat for about a quarter of an hour, getting more and more impatient by the minute.  After all, this was not proper.  An agreement had been made.  Money had been paid.  Where was he?

Right before `things got out of hand, the contracted man entered the Shul.  The Board members ran to him and demanded to know his reason for being late. The individual calmly turned to the angry group, and replied, “I was davening in the shul down the block.  Do you really think that a person can make a living from only one Tochacha?”

Rav Chayim ben Betzalel, the brother of the Maharal of Prague, relates in his Sefer Ha-chayim that this “fear” of the tokhecha in Parashat Ki-Tavo led to some serious disruptions and lack of honor for the Torah.  He describes that in some synagogues, the Torah would remain open, in the middle of the reading, for several hours, as no congregants were willing to come and recite the berakhot over this aliya.  The Biur Halacha records that there were synagogues in which they actually cancelled Torah reading on the Shabbatot during which the curses should have been read (ie Bechukotai and Ki Tavo).

 The Biur Halacha (428) is strongly disagrees with these approaches to the Tochacha and writes:

V’Kamah Ra’ot Osin- they are doing multiple things wrong:

First, they are not fulfilling the ancient obligation to read the Torah on Shabbat, established by Moshe Rabbeinu himself. Second: They are ignoring the advice given to us by Shlomo Hamelech in Mishlei (3:11), “Musar Hashem beni al tim’as”: “My son, do not loathe the criticism, rebuke of Hashem” Third, Their premise is mistaken. Do they actually believe that by not hearing or seeing the words of these curses they can spare themselves and avoid that which is laid out in those verses?! The Chofetz Chaim ends with three powerful words: V’Aderabba, Chas V’Shalom”, unfortunately, the opposite is more likely. If we avoid confronting the lessons of the Tochacha we are more likely to suffer from their ill effects.

Not reading the Tochecha to avoid its impact is juvenile behavior. It’s like when a young child plays hide and seek- by covering his own eyes. He assumes that if he can’t see you, then you can’t see him. It’s also what I call the Emperor’s new Clothes Syndrome: that if the truth of the matter is left unsaid then somehow it has not really happened. We know that this is not the case. The emperor was not wearing any clothes even before the young child said anything.

These last 6 months have made clear that there are some curses that no one can avoid. Some may suffer from them more than others, but everyone is impacted. In these situations I would suggest that our best recourse is to stand up and get the Aliyah. Standing up as an expression of resolve and optimism. And getting the Aliyah entails firmly grasping the Atzei Chayim (“the trees of life”) of the Torah. The more firmly we grasp the Torah, the more capable we will be of dealing with the curses and finding the blessings of our lives.

 

 

 

Staying on the Path of Yashar

As a summation to various rules that were just mentioned, Moshe says: 12:28:

“ Ki Taaseh Hatov V’Hayashar b’eynei Hashem.”-

“When you do what is good and right in the eyes of Hashem your G-d.”

            Noting the dual terminology of Tov and Yashar, Rashi quotes the opinion of Rabbi Akiva in the Midrash:

“Hatov- beinay Shamayim. V’hayashar- Beinay Adam.”

            In our lives we must be cognizant of two barometers on which we must test our actions: One of those barometers is expected to be stated in the Torah: how does it look in the eyes of G-d? What is more surprising is that Rabbi Akiva suggests that we concern ourselves with how our actions our perceived by others. This may lead to some very valid questions. Such as does this statement of Rabbi Akiva recognize the possibility that what is right according to G-d may not be in consonance with popular culture or conventional wisdom? And in such a scenario, which value wins out?

            As we strive to do what the Torah demands of us, we must strive to do so in a manner that is Yashar b’einay Adam, pleasing and attractive and inspiring to those who are watching us. It may not always be possible, but it is a value that we must always consider.

            And we must be harder on ourselves than we are on others. When considering what is Tov B’einay Hashem we must factor in how this will be perceived by others. But such is not the case when dealing with ourselves. Even if we take seriously other people’s perspectives we must always remember that our eyes may be deceived. It is possible for self-interests to lead us to self-righteousness. If there is tension between what is Tov B’einey Hashem and Yashar B’eineinu, when we are confronted with the possibility that our actions or values may not be consistent with what the Torah expects of us, then we must be willing to think deeply and seriously and consider reevaluating our position. Perhaps this is why the last time “yashar” is mentioned in our Parsha (13:9), Moshe charges us to do simply do that which is Yashar B’einay Hashem. For our actions must be in consonance with the objective values and morals that the Torah has taught us are the correct way to live.

            When it comes to doing what is Yashar, I wish it was as easy as the Israeli direction-giver’s advice- Yashar Yashar Yashar ad Hasof. But seeking spiritual direction is not that easy.

            Our Pasuk in Re’eh exhorts us to do the Tov and Yashar. A couple weeks ago in Vaetchanan we were told to do Hayashar V’Hatov. And in that context Ramban points out what that the Torah can’t give us exact directions for every situation in life. We have to think seriously and do our best and pray that by going yashar Hashem will help us reach our sought-after destination.     

 

Yirat Shamayim: Just Open Our Eyes

Have you ever had the experience of a friend or family member asking you to do them just one favor, and that just one favor turned into a second favor?  Pretty soon, you were doing a whole lot of favors that you never expected to be doing and definitely did not agree to at the outset.

     I am reminded of that situation in this morning’s Parsha when Moshe says to Bnai Yisrael:

            VAta Yisrael mah Hashem Elokecha Shoel Me’imach

            Now, Israel, what does G-d want from you?

            Ki Im L’Yirah et Hashem Elokecha- ONLY to have Yirat Hashem

            AND To Go in all His ways

            And to Love Him, and to serve Him with all your heart and your soul

            AND to observe all the commandments of Hashem and His decrees

      A pretty extensive list- what happened to the just one thing that Hashem was asking of us, namely Yirat Hashem?

   The Gemara in Brachot understood that Yirat Hashem is the primary request that G-d has for us, while the rest of the list contains details that come from (or that lead to) the ultimate goal of Yirat Hashem. But this understanding forces the Gemara to ask a different question: Atu Yirat Shamayim Milta Zutrata Hi? Is Yirat Shamayim a minor achievement whereby Moshe can downplay it as no big deal (KI IM)? The Talmud answers: Iyn, L’Gabbai Moshe- Milta Zutrata Hi. That for Moshe having Yirat Shamayim is in fact a minor achievement.

      Some commentators have suggested that the humility of Moshe was so natural and so ingrained that he honestly felt that if he could do it, anyone could. However, such an approach leaves many of us uneasy, as it causes one to wonder whether part of Moshe’s character was a detachment from reality or an inability to appreciate the differences between the leader and the masses.

      What we need is not a different interpretation of Moshe’s thought processes, but rather a different understanding of Yirat Shamayim. The word Yirah is derived from the word that means to “flow from the gut”- perceive or recognize that one is in the presence of greatness. However, Rabbi Avraham Eliyahu Kaplan in his essay “B’Ikvot Hayirah” suggests that Yirat Hashem is related in concept to the word Re’iyah: to see.          This is evident from the verse in Beshalach that we recite daily as part of the Az Yashir prayer: Vayar Yisrael, Vayiru Haam et Hashem.

  (Just a few pesukim later in our Parsha, Moshe reminds the People of their responsibilities utilizing the word in both ways: First: Et Hashem Elokecha Tira- fear G-d. Then in the next verse, Moshe reminds Bnai Yisrael: All of the miracles and wonders “Asher Ra’u Einecha”- that your eyes saw.)

      Yirat Hashem is obtained by seeing G-d. Everywhere. And in everything. By appreciating that no aspect of our lives is devoid of the Divine. Although fear and reverence may be a desired outcome, the process by which that is achieved is through Re’iyah, developing a clearer vision of how G-d operates in the world and in every facet of our lives. That is how we should understand the Talmud in Berachot when it says that Hakol Biydei Shamayim Chutz Miyirat Shamayim. Hashem can inject Himself in all facets of our life, but it is entirely up to us to perceive Him.

     Once we begin to see how G-d is operating in our lives on a daily ongoing basis, we are called upon to foster an appreciation of this reality. That is why the Talmud learns from our pasuk in Ekev the imperative of reciting 100 blessings every day. One concrete way to foster this clear vision of G-dliness in our lives is to recognize Hashem’s role throughout our day by reciting brachot.

     And once we train ourselves to see how G-d operates in the world we must then emulate His ways, Lalechet B’chol Derachav, as Moshe seems to be saying is a natural outgrowth of Yirat Hashem. We are called upon to see beyond ourselves and to act with alacrity and compassion when others are in need. Just as G-d takes no bribes (judges with integrity and honesty) and is particularly concerned with protecting the most vulnerable of society (the stranger, widow and orphan) so too must we in our quest to achieve Yirat Hashem.

     When the Talmud says that Yirat Shamayim is a Milta Zutrata, a small matter, we need not explain that this description applies only to someone of Moshe’s stature. For Yirat Shamayim flows from an appreciation of G-d’s presence in our lives; and a mandate to know His ways to emulate them, then the path towards Yirat Hashem is indeed a small, yet critically important step- we need to open our eyes.

 

Few Yet Influential: Be Proud of Your Me’at Status

The seventh aliya of Parshat Vaetchanan, the beginning of Chapter 7 in Devarim, is a reminder by Moshe of Hashem’s promise to Bnai Yisrael to dwell in Eretz Yisrael, and the responsibilities and obligations that they will have upon entry and possession of the Land. In this context Moshe reminds Bnai Yisrael of their special relationship with Hashem 7:6:

“For you are a holy people to Hashem; He has chosen you to be for Him a treasured nation above all the peoples on the face of the Earth.”

Moshe continues in 7:7:

לֹ֣א מֵֽרֻבְּכֶ֞ם מִכָּל־הָֽעַמִּ֗ים חָשַׁ֧ק ה בָּכֶ֖ם וַיִּבְחַ֣ר בָּכֶ֑ם כִּֽי־אַתֶּ֥ם הַמְעַ֖ט מִכָּל־הָֽעַמִּֽים

Not because you are the most numerous nation did Hashem choose you, for you are the fewest of all the nations.

Commentators throughout the ages have tried to understand the meaning of this pasuk. These commentators were troubled by how this pasuk jibes with the Divine promise, first delivered to Avraham but then subsequently repeated to others, that Bnai Yisrael would be a numerous nation, like the sand or the stars.

Rabbeinu Bechaye reinterprets this pasuk to mean that although Bnai Yisrael is numerous, even had they not been Hashem would have chosen them as His People.

Rashbam explained that the Jews were great in number, but few compared to the combine populations of all seven nations that inhabited Canaan at the time.

Rashi explains that “me’at”, in this pasuk does not refer to a number but refers to the meritorious attitude of humility. The greatness of the Jewish People and their leaders is their incredible demonstrations of humility, even when they had every reason in the world to act otherwise. (Proofs: Avraham – who says Anochi Afar V’Efer, and Moshe: the greatest spiritual leader ever, and yet the most humble ever as well.)

There are other commentators, such as Seforno, who take this pasuk at face value. In fact the Jewish People would not be great in size. The Divine blessing must be reinterpreted to refer to a quality that the descendants of Avraham possess, and not an impressive quantity. According to Seforno, the end of the verse is not merely an elaboration of what was expressed at the beginning of the verse (ie, Bnai Yisrael is not a large nation Ki, but rather a small nation). Instead Seforno understands the word Ki here to mean “because of, as a result of”… In other words, the reason why Hashem desired us and chose us is, “Ki Atem Ha’meat mikol Ha’Amim”: because of our status as a small nation, not in spite of it.

Rabbi Jonathan Sacks explained that Hashem’s choice of a nation few in number is God’s way of teaching the lesson that one need not be numerous in order to be great. Nations are not judged by their size but by their contributions to civilization. Our focus should not be on numbers but the power and potential impact that each individual possesses to transform the world for the better.

“Absence makes the heart grow fonder”? Or “Out of sight, out of mind”?

We find ourselves in the midst of the Nine Days leading up to Tisha B’Av, the day that we commemorate the destruction of the Beit Hamikdash. The story is told of Napoleon walking through the streets of Paris one Tisha B’Av. As his passed a synagogue he heard the sounds of mourning and crying. “What’s this all about?” Napoleon asked. An aide explained that the Jews were in mourning the loss of their Temple. “When did this happen?” Napoleon asked. The aide replied, “About 1700 years ago.” Napoleon said, “Certainly a people which has mourned the loss of their Temple for so long, will merit to see it rebuilt!”

Every year as I prepare for Tisha B’Av I ask myself, “Does my yearning for the Beit Hamikdash increase as time goes on? Or do I get more used to the idea of my life without a Beit Hamikdash?” Does absence, in fact, make the heart grow fonder? Or is there a point that we adapt to a new normal, due to the fact that once something is out of sight it slowly becomes out of mind?

This question is more poignant this year than any in my lifetime, as this is the very same question I am asking about our shul, more than 4 months after we initially closed our doors and with no end to the pandemic in sight. As time goes on, how do our shul members relate to our institution? Has absence made the heart grow fonder? Are people itching to get back to shul (when they feel it is safe to do so)? Or have people begun to get used to a new normal that does not include shul as part of it. I asked this question to anyone willing to answer it: When CoVID is over (may it be speedily and very soon) will you jump at the opportunity to go back to minyan, to shul programs, to the community in which the shul serves as the center? Or are you comfortable and satisfied with your new normal, one in which shul does not play a role in your life?

I believe that the vast majority of shul members (who participated in the past) will jump at the opportunity to reengage and reconnect when there is no longer a health concern. I base this belief on my conversations with many people over the past few months, as well as my firm belief that our shul is the center of Jewish life for Hollywood and plays a critical role in the sense of community and spiritual satisfaction that people seek by moving within walking distance of our shul.

There is much to learn about the challenges and opportunities that absence of loved ones present that can inform and help us navigate this absence from the robust shul experience that we have come to love. The following are excerpts form an article on this topic.

"Absence makes the heart grow fonder" and "out of sight, out of mind" are two common sayings people associate with a romance that has been forced apart by distance. But does absence really make the heart grow fonder? “Humans are designed to continually be seeking, striving, and in the process of acquisition,” says Susan Winter, a New York City based relationship expert and bestselling author. She explains that it translates into one’s romantic life is via a heightened sense of “longing and appreciation” when your partner is absent.

As humans, when something is not new or novel or different, it commands less of our attention. It’s everything from partners to food,” Dr. Joshua Klapow, Ph.D, a clinical psychologist and host of The Kurre and Klapow Show, agrees. He compares being around a partner all the time to eating your favorite food over and over — no matter how much you love it, after a while, you may start getting a little tired of it. Separation can be a nice palate cleanser to remind yourself why you like your partner in the first place.

“When we’re separated from somebody, then all of the qualities that we’ve become habituated to —” qualities like how someone looks, smells, or talks — “we are reminded of how much we enjoy that,” Klapow says. “So separation is basically a reminder to us that we get reinforcement or reward out of our partners. And you can’t know that until you’re separated.”

Winter agrees that in the case of a long break, you need to really consider how you’re going to maintain a connection with your partner. She says that in the case of breaks that go months to years, “our 'new normal' is to NOT have this partner in our life.” “When our lover has been gone too long, we adapt and move forward. We begin to seek new connections to fill the void.”

Experts agrees that there are things you can do to keep your bond strong. Klapow recommends actively scheduling communication and time for each other, even if you can’t be there in person — and then sticking to that schedule. Winter suggests much the same thing. “Keep the connection by text, FaceTime, WhatsApp, Skype, Zoom, and in person,” she advises. “And have an end-goal to reunite. Without an end-goal to finally be together, the relationship will dissolve.”

As we approach Tisha B’Av I urge you to use this time to consider the impact that the absence of shul has had on your life. Think about the important role our shul played in creating a community pre-COVID that provides so much. Unlike the Beit Hamikdash, even during this absence there are ways for us to connect and engage with our shul. We know that there will be a time soon when we will be able to return to regular- and even better- shul life. In order for us to be ready for that return, let us acknowledge the shul’s absence in our lives as a perhaps a source of pain in the present, but fondness and optimism in the future.

The Journey of Our Lives

“Life is a journey, not a destination.” I heard this expression, liked it and searched to find its author. Online I saw it attributed to people as diverse as writer Ralph Waldo Emerson and Steven Tyler, lead singer for the rock band Aerosmith. So I guess no one really knows who said it. But after learning this week’s Parsha I think I know who inspired this idea. It is the lesson that Rabbi Tanchuma learns from the beginning of Parshat Masei. The Parsha opens with a list of all of the 42 stops that Bnei Yisrael made during their forty years of wandering in the desert.  Why doesn’t the Torah just tell us the original starting point and the eventual destination? We don't even know what happened at each place that is enumerated, so why specify each one?

          Rashi quotes Rabbi Tanchuma who explains by means of a parable. A king had a son who was sick, and the king took him to a distant place to receive the cure. On their way back, the king recounted to his son all of their journeys together. “This is where we slept. Here it was cold. Over there you had a headache.” The king wanted his son to appreciate that not only was the final result- the son’s recovery- important. But the process had significance as well. So too in Parshat Masei, the Torah recounts each stop in the desert as a reminder that there is significance not only in the destination, but in the process as well.

          Today our journey is impacted by the CoVID pandemic. It’s on our minds all the time. Everything we do and everything we plan must take the current health crisis into account. We do not know for sure what the future trajectory of this virus will look like. We do not know when we will get back to a sense of normalcy, nor even what that new normal will look like. While the journey is fraught with uncertainty and the destination is unknown, we can still appreciate and find meaning in each day, ie each stop along this wild ride. Just as each stop along the journey in the Midbar was an exercise in Emunah and Bitachon (faith and trust in God) and an opportunity to learn life lessons, so too is it for us during this “Summer of CoVID”.

          In many ways this is also the story of the Jewish People in exile, since the destruction of the Temple. We don’t know for sure where the road is taking us. We don’t know the exact time of arrival, or even the precise destination. But we know that God has been with us and He will continue to be with us. Each moment along that journey has the potential for meaning. When we maximize enough moments along this uncertain journey, then we will reach our destination: Redemption.

Shabbat Shalom

Ketoret Standoff

The showdown between Korach and Moshe reaches its climax with the “ketoret standoff.” Moshe suggests that the disagreement be settled by everyone offering incense to Hashem. So Aharon, Korach and 250 Korach-followers offer incense on fire pans. In response, Hashem shows His displeasure with the 250 men by sending a fire to consume them (16:35). 

The next chapter opens with God commanding Moshe to tell his nephew Elazar HaKohen to collect the firepans that were utilized by those 250 men and fashion them into a covering for the altar, “because they have become holy.” (17:2) These pans were used in a rebellion against Aharon and Moshe- why should they be considered holy and worthy of being kept? 

Rashi suggests that the pans became holy when the 250 men used them to offer incense to Hashem. Ramban questions this theory: after all, this was not a sanctioned offering – this was done as an expression of rebellion against Moshe! Instead, the Ramban suggests that the pans became holy because they were utilized as a vehicle through which G-d was ultimately sanctified. They became a symbol of the Divine choice of Moshe’s and Aharon’s leadership. From the Ramban we learn that sometimes people or situations can be used as messengers of Kiddush Hashem even if they have no idea or don’t mean to.

The fact that these firepans were fashioned into a cover for the altar is significant. It was on the mizbeach that a person would offer a sacrifice, a ritual that demonstrates humility, perhaps even a negation of self before the will of God. The cover on the altar is a cautionary note that warns people of how easily we can fool ourselves into believing in the righteousness of our cause. These 250 men were willing to die for the cause that they allowed themselves to believe whole-heartedly. 

It’s easy to allow ego, ulterior motives or even laziness to get in the way of what’s really important. The fire pans protecting the mizbeach served as that warning – then as well as now. 

As I’ve shared with you in the past, Rav Soloveitchik taught that in response to challenging times, the only useful question to ask is not “Why?” but “What now?” Of course we must do what we can to lower our risk of contracting the COVID-19 virus, and to mitigate its spread. But the real, inspirational response to this unprecedented communal challenge is found in the stories below.
Wishing all of us a Shabbat of recovery, health, and peace.
~ Rabbi Weinstock

From COLlive.com: Dozens of volunteers spread out across Westchester County, NY on Purim, to read the Megillah at over 130 locations where Jewish residents are currently in quarantine.

Organized by Chabad of Westchester County, located in New Rochelle, the epicenter of New York’s coronavirus outbreak, groups of bochurim and men were sent to read the Megillah and bring Purim joy to those in quarantine.

Fear of the spread of the coronavirus - 82 people have been infected in Westchester County - had upended Purim plans in the entire area, with Megillah readings and events canceled.

Shlucha Rochel Butman coordinated dozens of volunteers to fan out across the area to make sure anyone who needed would be able to fulfill the Mitzvah of Megillah from their homes.

Working with medical professionals, they devised a set of guidelines for volunteers to make sure they stay safe and protected while doing this Mitzvah.

All volunteer readers remained outside of the home of the quarantined individuals and maintained a distance of 10-15 feet.

Residents were grateful and moved by the volunteer bochurim who took the time to visit and help them fulfill the Mitzvah, many times ending with a festive Purim dance to liven the streets.

“I have never cried during the opening brachos of Megillas Esther before,” Gary Berger, one of the quarantined residents wrote on Facebook. “Overwhelmed with emotions, we are eternally grateful to Chabad of Westchester for pulling off the miracle of having individual readings on hundreds of patios and lawns across New Rochelle.

“May the Zechus of this amazing Mitzvah lead to a complete Refuah shelaima for all of our friends and families.”

“These Chabad boys are amazing! They stopped some people of our street, who they thought were Jewish, unaffiliated, and offered to read to them. They said yes!” another one wrote.

“I just want to let you, Chabad and the community know that we just received a call from our Irish Catholic neighbors. They called to tell us how inspired they were last night by the Chabad boys. (They could hear it from their window at 11:30 pm.) The wife told us she started to cry when she saw and heard it and how amazing our community is and how nice it was,” another wrote.

From The Daily Portion by Sivan Rahav Meir: “Shalom Sivan, this is Levi Mendelzon from Chabad. I am writing on behalf of a Megillat Esther reading project for those quarantined by the coronavirus. When we began this project a week ago, we could not have imagined that so many people would be forced to enter home quarantine and would ask to hear the Megillah. Reading the Megillah under these circumstances was utterly surrealistic: to stand in the stairwell of an apartment building, to press the light switch continuously so it would not go out, and to read the Megillah for just one quarantined listener; to stand under a window and loudly read the Megillah in the street for a single quarantined individual listening from that window. It was extremely emotional to see how these people would not give up on hearing the Megillah. Not on YouTube, but in person.
Today, we are used to sending everything on WhatsApp, but tonight we saw that there is significance in physical proximity, in recitation of the Megillah directly from one person to another. The listeners' emotional reaction to this personal connection reminded me that one of the purposes of Purim is to connect with one another through the mitzvot of the day: the Purim feast, the reading of the Megillah, mishloach manot, and gifts for the poor. I call upon all of us to find those around us who are isolated, and not only because of the coronavirus. This can be someone who is a little neglected, for example, and send that person mishloach manot. Have a Happy Purim."