Child’s Play – Parshat Bo 5773

People often look at me like I’m nuts when I tell them that I love the week I spend traveling through Texas on a bus with 20-30 6th graders.  As most adults can attest, traveling with children for any distance can be a trying experience.  “Are we there yet?” “I need to go to the bathroom.” “Are we there yet?”  And on a bus there are the every-five-minute reminders to sit down, turn around, stop yelling, and stay two per row.  On the other hand, traveling with children can also give you a unique perspective on the world you’re traveling.
The Israelites are a traveling people beginning with our parshah this week, Bo.  In parshat Bo, the Israelites are steps away from leaving Egypt.  Pharaoh refuses again to allow the Israelites to leave, and each of the three refusals brings with it the three final plagues.  The narrative continues with the procedures for leaving Egypt by putting the lamb’s blood on the doorpost, packing up, and then celebrating Passover in future generations.  As Pharaoh is deciding whether to let the Israelites go or not, he asks many questions.  “What will you be doing in the wilderness?  How will you live?”  And, in chapter 10, verse 8, Pharaoh asks, “Who are the ones to go?” Moshe responds “We will all go, young and old: we will go with our sons and daughters, our flocks and our herds…”
Pharaoh’s response does not disappoint: “The Lord be with you the same as I mean to let your children go with you! Clearly, you are bent on mischief.”  You can almost hear the laughter that must have accompanied this line.  Moshe seemed crazy, wanting to go out into the barren desert without the stability of city life, for an unknown period of time with all of those children. 
Modern Torah commentators also questioned this inclusion of children.  The verse would have been clear had it just stated that everyone was going to go; why did Moshe need to add “young and old”?  One commentator shared that it’s “because no celebration is complete without children.”  This road-trip was not your average trip; it was a journey, a celebration of freedom.  While the journey might have involved more mischief, pit stops, or questions, it was meant to celebrate the future, the future embodied in the children.
Too often we become like Pharaoh and immediately see the negative of a situation, and that blinds us to the beauty of what we are about to experience.  Children view the world through unbiased and clear lenses.  Even though participation might result in a few extra questions to answer, or even a headache at the end of the trip, nothing can compare to seeing the joy, wonder, and awe on a child’s face when experiencing something new for the first time. 
THIS TOO IS TORAH: Many of our holiday traditions have become specifically children oriented: dreidel, the four questions, the afikomen, the flags on Simchat Torah. As parents (or older siblings of younger children) what differences do you notice between the way young children celebrate and understand holidays and the way adults do?

Free to be Me – Parshat Vaera 5773

There are many fallacies about the life of an educator, but perhaps the biggest one is that we get the summers off, essentially ten months of working and two months of not working.  At the end of every school year, someone asks me what I’m doing with my two months of summer away from school,  and then I get a surprised look when I explain that I spend most of that time getting ready for the next school year.  While we do have vacations, shorter hours, and more flexibility, the time spent not teaching is really meant to do all of the other work that sets up the next year’s classes for success.  The “freedom” of summer comes with responsibility.  The same is true with growing up.  I remember wanting to be in charge of my own life:  bedtime, clothes, food, and all that came with moving out of my parents’ house.  But, as I found out when I became an adult, that freedom came with the obligation to pay bills, grocery shop, and clean for myself.  We sometimes feel bound by our current situation, only to realize that the freedom we desire brings with it restrictions of its own that just might not have been visible to us before.
This week we read parshat Vaera, the second portion of the book of Shemot (Exodus).  The Israelites are deep into their slavery in Egypt, working for Pharaoh, having decrees levied on them daily about how much work they must do, how to family plan, and the like.  Moses has become the leader of the Israelites and is now pressed by God to stand up to Pharaoh, the one in whose house he was raised, and ask for freedom for himself and the Israelite nation.  God partners with Moshe and Aaron to send the first seven plagues and toy with Pharaoh’s heart.  This parshah has Pharaoh dangling the carrot of freedom before the Israelites, only to snatch it away as they attempt to grasp it. 
As the story unfolds, it is striking the way in which Moshe asks for freedom.  In chapter 7, verse 16, Moshe is to go to Pharaoh and ask if the Israelites can leave.  The words he is to use are “Let My people go that they may worship Me.”  We often only hear the first section of this phrase, “Let My people go,” which is simple and straightforward, but the Torah text, here and throughout theparshah, connects freedom with an action.  God connects freedom with worship, and ultimately, the responsibility of Torah.  Pharaoh later agrees to allow the Israelites to go so they can sacrifice to and worship God. 
In our parshah we learn that freedom is not the release from all obligations; rather, freedom is the ability to act for something.  The Israelites’ freedom was more than release from bondage; it provided the opportunity to serve God in the ways they were commanded.  So too, our freedom today does not allow us to sit back and do nothing, but to stand up and act.  Freedom demands that we take advantage of our opportunities.
While it may have sounded nice to the teenage me to have complete freedom over my life, I know now that freedom from my teenage years means the necessity of bill paying.  While it would be nice to have an entire summer of doing nothing, I know that the time is better spent preparing for the coming year and focusing my attention on some of the personal things I may have neglected during the year. 
As we begin 2013, let’s remember to embrace the responsibility of Torah, which is not only the core of what we read in Shemot, but our entire heritage.
THIS TOO IS TORAH: John F. Kennedy once said that Israel “honors the sword of freedom.” What are some ways in which you honor your freedom both Jewishly and secularly?

The Big(ger) Picture – Parshat Vayigash 5773

I have a few pet peeves, but lately the one that keeps resurfacing is when someone tells me, in the midst of what feels like a personal crisis, that I should “see the bigger picture.”  This is supposed to be comforting, reminding me that despite whatever is happening now, I shouldn’t lose sight of the fact that in the end it will work out.  But in that moment, seeing the big picture can be so difficult when it’s happening to you.  Someone looking at a situation with fresh eyes is sometimes easily able to put the situation in perspective, but objectivity can seem impossible when the situation is yours. 
Nevertheless, seeing the big picture is often necessary in order to move forward in a challenging situation.  In my final year of rabbinical school, I had a major Talmud exam.  I was not thrilled with the stress and aggravation that came with studying for this comprehensive exam, which, based on my score, would determine whether or not I would be ordained.  But it turns out, all of those people who told me to see the bigger picture of mastering Talmud and being ordained were actually on to something.  A small amount of pain in the moment can lead to great rewards down the road.  The challenge is figuring out how to see the bigger picture. 
Joseph, the hated brother, had plenty of reasons to be angry and vengeful with his brothers, but, as we read this week in parshat Vayigash, he is anything but upset.  In our parshah this week, Joseph reintroduces himself to his brothers.  He may have toyed with them when he first realized who they were out of a bit of revenge, but in this moment of meeting, he seems to be the one to add perspective.  The revelation goes like this:
“I am your brother Joseph, he whom you sold into Egypt.  Now, do not be distressed or reproach yourselves because you sold me hither; it was to save life that God sent me ahead of you.  It is now two years that there has been famine in the land, and there are still five years to come in which there shall be no yield from tilling.  God has sent me ahead of you to ensure your survival on earth, and to save your lives in an extraordinary deliverance.  So, it was not you who sent me here, but God;…”
Three times Joseph reminds his brothers that it is God who sent him here to Egypt, not them.  In reading this text, it appears that the minute Joseph introduces himself, the brothers turn to a state of panic as the next words Joseph speaks are words of comfort to them.  Joseph saw the bigger picture of his brothers’ actions and was able to put it behind him in order to find the greater good.  Instead of accusing his brothers of having sold him, Joseph says they “sent” him, understanding the true significance of his life, and giving his brothers the benefit of the doubt.
As I read this parshah, I am awed by Joseph’s ability to forgive his brothers and see the big picture.  Joseph shows faith in God in understanding his ultimate purpose in life, and in this clarity he has gained, he is able to live by letting go of his anger against his brothers.  Joseph teaches us that seeing the big picture can be done from the inside, as long as we know we have a greater purpose to achieve. 
As we enter into the new secular year, may each of us be able to expand our view to see the bigger picture, to give the benefit of the doubt, and let ourselves aspire to and achieve greatness. 
THIS TOO IS TORAH: As 2012 comes to a close, what does the bigger picture of the year look like? Did you give people a second chance? 

Hunger Games – Parshat Miketz/Shabbat Hanukah 5773

When I first started working at Levine, I was warned of the Levine 10, the number of pounds that can easily be put on working in the school.  The phenomenon makes a lot of sense when you consider the temptations.  Our children bake nearly every day in the ECC, and the smells are amazing.  We have snacks or leftovers to graze on in the teachers’ lounge, and birthday parties always seem to end with a piece of cake on my desk.  I’m certainly not lacking for food.  The warning of the Levine 10 is especially applicable at this time of year when the delicious smell of frying latkes makes its way through the halls, and several different types of latkes end up on my desk every day.  Rest assured the rabbi will never go home hungry.
The excess of foods that we see at this time of year with the tempting jelly filled sufganiyot and the crispy latkes comes as we read parshat Miketz, a portion of the Torah all about the lack of food in Egypt.  The parshah begins with Joseph interpreting Pharaoh’s dreams and continues with Joseph getting married, having children, living out the vision of Pharaoh’s dreams, his brothers coming to Egypt to get food, and the test Joseph administers to his brothers to see if they have changed. 
Pharaoh dreams, or perhaps has a nightmare, about food.  First, seven healthy cows are eaten by seven emaciated cows; then seven thin ears of grain eat up seven healthy ears of grain.  Joseph is called to interpret these visions and ultimately shares that the dreams represent seven years of good harvest and the abundance to come, followed by seven years of famine.  But, Joseph doesn’t stop there.  Joseph continues to instruct Pharaoh on how to store the food and abundance now so that there will be food later.  Joseph shares great vision in preparing for the worst, and ultimately saves the society in which he lives.
Too many people in our own community aren’t fortunate to have their own food reserves stored for when times are tough.  Even the best planners can face unforeseen circumstances that lead to hunger and starvation.  As we’ve partnered with MAZON: A Jewish Response to Hunger this year, we have been discussing ways in which we can help alleviate some of the hunger locally. 
Because we are aware of where resources are in abundance and where they are in short supply, we have an obligation to be like Joseph.  We can choose to share what we know about hunger in our world and help ensure that the years of plenty that many of us live in today continue for us and those around us.  Perhaps parshat Miketz teaches us that another miracle of Hanukah might be the moment when we not only identify a problem in our world, but take steps towards creating a sustainable solution.  
THIS TOO IS TORAH: One of the learning resources MAZON uses as a teaching tool is a set of eight myths and realities about hunger. As you celebrate each night of Hanukah, enjoying the sights, smells, and tastes, take a minute each night to examine one of these myths. Is it something you knew? Is it something you can help do something about?
MYTH
REALITY
Hunger exists because there is not enough food
Abundance, not scarcity, best describes the world’s food supply. Enough wheat, rice, and other grains are produced globally to provide every human being with 3,500 calories a day – that’s 75% more calories per person than are recommended in the USDA’s Nutritional Guidelines. Hunger persists in this country not because of a lack of food, but an absence of political will to solve the problem.
It’s better for local charities to feed people, not the government.
Charitable organizations – including MAZON’s nationwide partners on the front lines –were not designed to feed their entire community. Instead, these food banks, food pantries and soup kitchens were created to solve what were thought to be temporary or emergency situations, not systemic problems. Most are open only a few days a week, and for a few hours of each day. They are largely volunteer run, often out of basements or closets at their local houses of worship, and they primarily distribute food that has been donated from within their communities. They simply could never have the capacity to feed the number of people who need help.
Government programs enable lazy people to live well on society’s dime.
Receiving benefits from the Supplemental Nutrition Assistance Program (SNAP, formerly food stamps) hardly enables anyone to live well. The average benefit equates to roughly $1.40 per person per meal. And in most cases, the money runs out before the month ends – typically after only three weeks – forcing families to rely on charity to eat. Government programs like SNAP are designed to ensure that people receive the sustenance they need so they can contribute back to society and get off these programs. How productive could we expect anyone to be if they haven’t eaten for days or weeks or longer?
Hunger is only a big city problem
When many people think about where people might be going hungry, they often envision a city where the disparity between those who have and those who don’t is blatantly evident. Certainly food insecurity exists in those cities, but every day, we at MAZON hear about the growing number of challenges that afflict suburban, rural, and remote areas of the country. And alleviating hunger in these areas can be much harder to do than in the cities, because those communities often have fewer opportunities to obtain needed resources and lack a sufficient transportation infrastructure to support food distribution.
You can’t be overweight and be food insecure.
Many people believe that hungry people always look thin and emaciated. However, a growing body of research shows a startling correlation between obesity and hunger. The simple fact is this: people living in poverty cannot afford enough food, and often, what little food they can afford is unhealthy and processed, with low nutritional value. They also tend to have far more limited access to healthy and affordable foods in their communities, and reduced opportunities for physical activity. It is the convergence of all these factors that has exacerbated the obesity epidemic among those who are, in fact, hungry.
People on SNAP just need to get a job
As the nation’s unemployment rate hovers at 9%, SNAP provides a vital lifeline so that people and their families can eat while they search for work. In fact, this important and effective program is designed to expand and contract in relation to unemployment – in other words, for caseloads to rise as unemployment rises and fall as the economy recovers. 40% of households receiving SNAP benefits have at least one working person.
SNAP is rife with waste, fraud and abuse
SNAP has one of the most rigorous quality control systems of any public benefit program. States must conduct regular “quality control” reviews of SNAP case files to ensure that benefits are accurately distributed. And ongoing improvements to regulate the program have kept fraud and abuse to a historic low of less than 2%. The truth is that the overwhelming majority of SNAP recipients follow the rules because they desperately need help ensuring their family has food to eat.
 “Hunger can be a positive motivator”
– Rep. Cynthia Davis (R-MO)
There is no doubt that hungry people would rather not be hungry and may try to do everything they can to avoid it in the future. But that same hunger also hinders their ability to take such action. Being hungry can be all-consuming and distracting, which in turn decreases productivity in working adults, and negatively impacts unemployed people’s ability to get jobs. And for children, chronic hunger has devastating effects, impacting their physical development, and making it nearly impossible to learn. In both the short and long term, having a substantial population of hungry people – be they adults or children – impedes the country’s economic prosperity for everyone.

If One Cries, You All Cry – Parshat Vayeshev 5773

When I was younger, my grandparents would take my cousins and me out for special days.  They’d work very hard to make certain that each of us was treated exactly the same way so none of us could accuse them of favoritism.  Occasionally, when we’d all get together, my cousins and I would go at each other.  I, of course, was never the cause of the fight, and I always made sure to let my Zayde know I was still his perfect little redhead.  Unfortunately, having raised three girls of his own, my Zayde was wise to my ways and always retorted with “If one of you cries, you all cry.”  That was usually enough to get us to knock it off. 
No one likes to think that someone else is receiving special treatment.  The simple explanation that because your older sister had to wait until she was eight to get her ears pierced, you’ll have to do the same will invariably elicit the response, “It’s not fair!”  We try to set standards of behavior and treatment to ensure that everyone gets a fair shot, whether or not it’s always interpreted that way.
In our parshah this week, Parshat Vayeshev, we see Jacob struggling with this very same challenge of parenting.  His brood of twelve sons and one daughter gives him many problems.  Jacob is no stranger to favoritism among parents; after all, we learn immediately upon his birth that Rebekah favors him and that Isaac favors Esau.  One would hope that Jacob learned from his parents’ mistake or learned from the pain he caused Leah when he made it clear that Rachel was his favored wife.  This is not the case.  Jacob picks favorites, and soon it becomes known to all his children that Joseph is the favorite.  Try as the other sons may, Joseph is the apple of his father’s eye, receives gifts from him, and is awarded preferential treatment. 
Joseph is definitely aware of his brothers’ resentment and his father’s favoritism towards him, and yet he continues to go on and on about his dreams of superiority over them.  Why does Joseph seem so unaware or unphased by the resentment his brothers express?  Aviva Zornberg, a modern commentator, reminds us that Joseph is an adolescent, unable to see clearly how his actions impact those around him.  The narcissism of Joseph’s youth and the jealousy of Joseph’s brothers led to a no win situation.  
Jacob choosing Joseph as a favorite child ultimately cost Jacob his son and his family for many years.  The text begs us to examine what favoritism and ego can do to a family and relationships.  Thinking only of ourselves or only of those we see as the “best” leads to painful consequences.  Zayde’s threat of “If one cries, you all cry” may have been a way to keep us in line, but it’s also a reminder of the value of a human life.  If one of us suffers, we all suffer.  If one person can bring respect and kindness to just one other person who needs it, imagine the possibilities.
THIS TOO IS TORAH:  One of the most memorable moments from the 1970s sitcom The Brady Bunch shows Jan Brady’s frustration when her older Marcia gets all the attention. Watch this short clip from the show. What do you think of the parents’ reaction? Do they show favoritism or are they fair?