Posts Tagged 'Abundance'

The Plague of Dark Money

One of the most memorable elements of the Seder is the recounting of the Ten Plagues. While all of them represent a level of pain or discomfort for the Egyptians, clearly the Death of the First Born seems categorically different. I cannot imagine the horror of the death of a child.  While slavery is horrible, the death of an innocent child seems not only harsh, but also unjust. We respond to the severity of this through the ritual observance of the Fast of the First Born the day before the first Seder commemorating when God passed over our homes untouched by death. This plague overshadows ( pun intended) the penultimate Plague of Darkness. While it is an annoyance, it does not seem like the rest of the Ten Plagues. There in Exodus we read:

Then the Lord said to Moshe, “Stretch out your hand toward the sky so that darkness will spread over Egypt—darkness that can be felt.” So Moshe stretched out his hand toward the sky, and total darkness covered all Egypt for three days. No one could see anyone else or leave his place for three days. (Exodus 10: 21-23)

Egypt was paralyzed by terrifying fear and enveloped in thick darkness. In retrospect we can imagine their horror awaiting the death of their first-born children, but that was not the case. If Pharaoh would have let the Israelites go after the 9th Plague there would not have been a 10th Plague. Rashi interpreted “darkness that can be touched” (Ex. 10:21) through following the midrash: “It was doubled and redoubled, and so thick that it was palpable.” This makes senses in that for darkness to be a plague like the rest it has to be tangible and impact the bodies of the Egyptians oppressors.

Thinking about the idea of darkness as tangible gets me thinking about Quantum mechanics. If it is possible that light can behave simultaneously as a particle and as a wave, is the same possible for the absence of light? What does it mean that the darkness was behaving as a thick, doubled, redoubled particle, or the absence of that? This is already way beyond my understanding of physics.

Rabbi Baruch Epstein, in his commentary Torah Temimah, offers us another way of understanding what was meant by this tangible darkness. There we read:

A darkness that can be touched—this indicates that those Egyptians who were standing could not sit down, and those who were sitting could not stand, because they were groping in the dark, as it is written: darkness that can be touched. The midrashim explain that the darkness was as thick as a dinar [a coin], and this is very strange, for what sense is there in giving a tangible dimension to darkness? This requires investigation also because, according to Rashi, throughout the duration of the plague there was only night and no day at all; therefore the order of the created world changed, but this is highly problematic insofar as the Holy One, blessed be God, promised Noah that “day and night shall not cease” (Gen. 8:22). (Mekhilta Be-Shalah 4)

While it is interesting to explore the subversion of the natural order of things, that is true for all of the Ten Plagues. They are all miracles meant to demonstrates God’s power over Pharaoh. This is not unique to the Plague of Darkness. It is also interesting to ponder the implications of God’s uprooting of God’s promise to Noah, but that I will have to address in a future post. For now I am more interested in this language of the darkness being “thick as a dinar.” Instead of understanding it as a plague of literal darkness, what might it mean that their vision was obscured by money?

When I look around the world I see so many interesting cases where people get blinded by money. In this context, the most obvious parallel to the Plague of Darkness comes from Dark Money in American politics. Dark Money first entered politics with Buckley v. Valeo (1976) when the United States Supreme Court laid out Eight Magic Words that defined the difference between electioneering and issue advocacy. This ruling lifted the requirement for nonprofit organizations (e.g. social welfare, unions, and trade association groups) to disclose their donors. Such organizations can receive unlimited donations from corporations, individuals, and unions. In this way, their donors can spend funds to influence elections, without voters knowing from where the money came. The New York Times editorial board has opined that the 2014 midterm elections were influenced by “the greatest wave of secret, special-interest money ever raised in a congressional election.”(Editorial, Dark Money Helped Win the SenateNew York Times. November 8, 2014). Dark Money’s influence in politics has only grown in the last 5 years. It is painful to see how people are convinced to vote against their self-interest. They are in the dark as to the very process of democracy. This is pernicious in that the electorate has no idea who is pulling the strings.

Money is not only a plague in politics, it is also an issue in philanthropy. For years there has been so much “groping in the dark” with the misbehavior of investors. The heavy demands to raise money for good causes has silenced victims of predatory behavior. The #metoo movement has done a great deal to shed some light here, but we are still not out of the dark.

So what was the Plague of Darkness for the Egyptians? They were slave masters who were blinded by their desire to keep the status quo of having slaves. The release of the Israelite slaves would have meant an upheaval of the Egyptian economy and way of life. As they were getting closer to inevitable emancipation, their blindness to the suffering of the Israelite slaves was itself the Plague of Darkness. As my dear friend Shalom Orzach pointed out, look at the end of the description: “no one could see anyone else”( Exodus 10:23). The cause was not darkness. The darkness was a result of their avarice that blinded them from seeing the mistreatment of others.

We learn a similar lesson from Proverbs. There we read:

Whoever loves money shall not be satisfied with money; whoever loves wealth is never satisfied with their income. This too is meaningless. (Proverbs 5:9)

Avarice is a basic human problem. The love of money makes people blind to the wealth they already have. This blindness to the abundance in our lives can easily spread to how we look at people, power, sex, philanthropy, and politics. If we really could see the infinite potential of every human being in front of us, we could move beyond a culture of scarcity. But if we do not see our responsibility to work for the inalienable rights and basic human dignity of everyone, we are still living amidst a Plague of Darkness.

Image result for candle in darkness

Rev. Martin Luther King, Jr. said it well when he said, “Darkness cannot drive out darkness; only light can do that. Hate cannot drive out hate; only love can do that.” We pause on Passover to reflect on how we might shine a light on the people, families, companies, organizations, communities, and nations we want to be. We should all be liberated from a plague of scarcity. Freedom is realizing that the blessing of love is free, it does not cost a thing.

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Which Story to Tell? : Yitro’s Help

As the line goes, ” It is not that I think the glass is half-empty, I see the glass half full, but of poison.” Often how we frame the situation actually becomes the situation. I was thinking about that again when looking at Yitro, this week’s Torah portion.

When Yitro shows up to reconnect with Moshe after the heroic exodus from Egypt he brings his wife and two sons. There we read:

Now Yitro, the priest of Midian, Moshe’s father-in-law, heard of all that God had done for Moshe, and for Israel God’s people, how that the Lord had brought Israel out of Egypt. And Yitro, Moshe’s father-in-law, took Zipporah, Moshe’s wife, after he had sent her away, and her two sons; of whom the name of the one was Gershom; for he said: ‘I have been a stranger in a strange land’; and the name of the other was Eliezer: ‘for the God of my father was my help, and delivered me from the sword of Pharaoh.’ And Yitro, Moshe’s father-in-law, came with his sons and his wife to Moshe to the wilderness where he was encamped, at the mount of God. (Exodus 18:1- 5 )

Why does the Torah take this moment to share with us the details of the meaning of the names of his two sons? As I have discussed in the past, Yitro is the consummate consultant. It is clear to me that Yitro did not just bring his family, but he put before Moshe a choice. Did Moshe want to tell the Gershom story or the Eliezer story? Gershom is a story of  being alienated, victimized, and marginalized. This is juxtaposed telling the story of Eliezer which is the story of being relationship with a God that helped them. While the Gershom story is one of scarcity the Eliezer story is one of abundance. Does this new nation want to live in fear or rejoice in the splendor of a special relationship with God? You might think that would make the choice easy to make, but it is not. The Eliezer story depends on a belief in things that cannot be seen and often feels out of reach. This is compared to the Gershom story which is sadly easy to access. Which story did Moshe want to tell?

Image result for fork in the road

More than ever we need to revisit Yitro’s guidance and advice. What story do we want to tell? Is being Jewish an articulation of being an “Anti- Anti-Antisemite” are or are we on a divine mission to help the world? Has any things changed after the shooting at the Tree of Life Or L’Simcha Congregation in Pittsburgh? Has everything changed? Are we Gershom Jews or Eliezer Jews? Or do we need to make a new name for ourselves? All I know is that a good consultant would help us reflect on the fact that if we want this nation to move from surviving to thriving we need to decide which story we want to tell.

– Also see Consummate Consultant : The Essence of Exodus and Being a Good Consultant , On Organizational Coaching: Yitro Helps Us Start with Why. and  Work Life Balance: Lessons from Yitro

The Beginning and End of War: A Thought on Lech Lecha

My Opa always used to say, ” Never start a fight, but always end it.” We are not a nation of warriors, but we should never shirk our responsibility to stand for justice. There is no doubt that was the life of Alfred Katz z”l. We see a similar lesson from Avram in Lech Lecha, this week’s Torah portion.There we see a coalition of kings joined together to fight another group of kings.  There we read:

Now, when King Amraphel of Shinar, King Arioch of Ellasar, King Chedorlaomer of Elam, and King Tidal of Goiim made war on King Bera of Sodom, King Birsha of Gomorrah, King Shinab of Admah, King Shemeber of Zeboiim, and the king of Bela, which is Zoar, all the latter joined forces at the Valley of Siddim, now the Dead Sea. ( Genesis 14:1-3)

A fugitive brought the news to Avram, who mustered 318 supporters, and pursued the invaders north. Avram and his servants defeated them at night, chased them north of Damascus, and brought back all the people and possessions, including Lot and his possessions. When Avram returned, the king of Sodom came out to meet him and offered him all of the booty. Avram replied:

“I swear to the Lord, God Most High, Creator of heaven and earth: I will not take so much as a thread or a sandal strap of what is yours; you shall not say, ‘It is I who made Avram rich.’ (Genesis 14: 22-23)

While Avram did not start the first war, he did end it.

It is reported in the name of the Lubavitcher Rebbe that the first use of a word in the Torah holds it essential meaning. With the war between the kings we have the first use of the word milchamah and the invention of war. From its inception the problem of war is the desire and restitution of property. War is born our of the realities and the perceptions of scarcity.

If this is the start of war, where does it end? How might we live out the prophecy of Isaiah? There are instructed:

And they shall beat their swords into plowshares, And their spears into pruninghooks; Nation shall not lift up sword against nation, Neither shall they learn war any more. (Isaiah 2:4)

Like Avram and Alfred we need to “Never start a fight, but always end it .” To do this we need to ensure that everyone has what they need to survive. We also need to ensure that we fight the culture of scarcity. To truly end war we need to cultivate a culture of abundance. When we do that we will shift from just surviving to truly thriving.

Another blog on this lesson from my Opa


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