2.27.15 Parashat Tetzaveh

Parashat Tetzaveh

Exodus 27:20-30:10

"Dress it up for God" or "Black Tie Not Optional"

It's Fashion Week in the Torah!  God commands Moshe to anoint Aaron and his sons as the Priests of the community.  They will have the privilege and responsibility of offering the sacrifices on behalf of the people.  The High Priest is the only person who has the grand privilege of entering the "Holy of Holies"/innermost chamber of the Temple.  Naturally one wouldn't wear just any old ratty thing to carry out such a task.

This parasha provides a detailed accounting of the garments to be worn by the High Priests.  "...the efod—an apron-like garment made of blue, purple and crimson dyed wool, linen and gold thread; the choshen—a breastplate containing twelve precious stones inscribed with the names of the twelve tribes of Israel; the me’il—a cloak of blue wool, with gold bells and decorative pomegranates on its hem; the tzitz—a golden plate worn on the forehead, bearing the inscription “Holy to God.”(Chabad.org)  We are talking high high fashion, haute couture if you will!  

Can you imagine!  The blue, purple and crimson thread!  Actual gold being spun into thread? And don't forget all of the jewels; rubies, sapphires, and more.  All that glitz and bling!  Today, we dress up the Torah instead.

Why doesn't Moshe become "the anointed one"?  Why doesn't the Priestly line go to Moshe and his sons?  Aferall, Moshe is the one who has been working tirelessly for God and for the people.

Commentators see this parasha as a turning and returning point in the life of the people. Aaron being anointed High Priest and the Priestly line being given to him and his sons and their sons and son on, is a return to the original tradition of the oldest inheriting the birthright (Think back to Genesis and Esau and Jacob - the stew, selling the birthright etc…).  Up until now, the youngest took that privilege.  The correct tradition is back in place.

I see an additional turning point.  God is marking the beginning of the transition from Moshe leading the people to Aaron and his sons being in charge.  As the reader, we know that Moshe will not be allowed to enter the Promised Land with the people and God is putting a new model of leadership.  Moshe rejoices in the role God bestows upon Aaron which seems to indicate his support of the transition.  

Our tradition holds Moshe as the model for humility.  He is generous in heart and his rejoicing for Aaron reinforces these qualities.  He could have been angry and jealous.  He could have challenged God.  And would any of us have blamed him?  Wouldn't it make sense for the person who put in all of the work deserve the promotion?  Wouldn't it make sense for Moshe to wear these garments and carry out the specific tasks on behalf of the people?  But, Moshe rejoices.  He is happy for his brother's success.  Would we be able to do the same?

Side note:  Aaron certainly worked hard as well and it isn't difficult to establish a strong case for his promotion.

Are we genuinely happy for others when they are recognized?  Do we celebrate them with an open heart?  

Mekor Ha'Chayiim, Source of Life, as we move into Shabbat may we take the opportunity to check in with our ego.  May the envy we experience when others are rewarded be softened.  May we make room to genuinely celebrate the success of others.

Shabbat shalom u'mevorach,

Laurie

2.20.15 a little Torah from Morocco

A Shabbat of contradictions:

Hello from Marrakesh.

I have been traveling with my wonderful husband and dear friends for a week now.  We began our journey in Lisbon and then made our way to Morocco.  In the past six days we have been to Casablanca, Fez and Marrakesh.

I feel very fortunate, really blessed to be able to be on this trip.  I am grateful for the love of my partner and friends.  I feel very full from this entire opportunity.  The sounds, sites and smells have reawakened all of my senses.  I walk the day in awe and wonder.  

Highlights include;  visiting the masque in Casablanca (approximate cost 3.2 BILLION dollars (paid for by the people, it can hold over 25,000 people), staying in different Riads (essentially B&B's only better!), eating delicious tagine, drinking gallons of mint tea, getting lost (a lot!), "the Jewish quarters", a homeless woman nursing her infant on the filthy street, litter EVERYWHERE, walking through endless alleyways in the "Medina" (hoping to find the desired destination),  dodging traffic (apparently stop lights and lanes are purely optional), hijab, pictures of the King EVERYWHERE, shanty towns and beautiful lush green stretches of land.  The most complex was visiting the tannery in Fez. 

Imagine 100 large clay vats filled with liquid. These vats are situated in what could also be configured into a shared garden or common space between residences.  We have climbed five flights of stairs and are looking down onto the vats.  They contain either white, grey, brown or red liquid.  Pigeon poop, for softening and horse urine for cleaning (ironic) are two of the primary ingredients in these vats.  There are thousands of animal skins being stirred in the vats, thousands more sitting in piles and thousands more hanging to dry.  There is a stench that is (beyond) dreadful.  Upon entering, we were given fresh mint to hold under our noses.  I quickly appreciated why. Men stand waist high in the vats - some with gloves and others bare handed.  Homes surround these vats.  Hundreds of people call this their back yard.  The building is filled with gorgeous, soft, hand made leather goods - bags, jackets, shoes and belts.

I like to think of myself as "someone who travels".  Along the way, I have seen many interesting places, met incredible people and confronted various degrees of challenges.  Morocco has not disappointed!  This has been an incredible experience.  Morocco is one of the most intense places I have ever visited.  It's exciting and energizing, hyper stimulating and exhausting, depressing and sad. I find myself sitting in a humungous bowl of contradictions.  

I am having a lot of fun!  I am staying in lovely places, eating amazing food and seeing incredible things.  And...

the intense poverty, sexism and filth weigh me down.  I'm not sure what to do. I am left with questions.  Here are just a few;
1.  How is it possible that after so much time, humanity is still dealing with the same problems?
2.  What does "love your neighbor as yourself" really mean?
3.  As Jews, we are taught to care for the stranger because "You were strangers in a strange land".
4.  What's my responsibility to the "other"?  
5.  Is being kind enough?  (And does this mean all the time, no matter the circumstances?)
6.  How does all of this, any of this effect my understanding of and my relationship to the existence of a Higher Power?

This Shabbat, I will pray for some kind of answer, some understanding, some clarity.

Mekor Ha'Chayiim, Source of Life, as we move into Shabbat, may we have the opportunity to reflect on all the bounty in our lives.  May we turn to the places that are broken so that we may be open to asking questions.  May these questions bring us closer to our ability to help and heal.

Shabbat shalom u'mevorach,
Laurie

2.13.15 Parashat Mishpatim

Parashat Mishpatim

Exodus 21:1-24:18

The Israelites continue on their journey through the desert - the wilderness - the unknown.  They have been liberated from Egypt, "Mitzrayiim" - literally "the narrow place" and now find themselves in the midst of a huge expanse.  This expanse offers a tremendous amount of possibilities, hopes and even fears.  

God is fully present, hovering over the entire people in a cloud during the day and a cloud of fire at night.  Mishpatim means "ordinances" and that's what this portion contains - law after law after law.  One of the first is what happens "when you buy a Hebrew slave…".  Is it ironic that the first law is about owning slaves when the Israelites just came off of being enslaved for 400 years?  Is it ironic?  Is it absurd?  Is it necessary?  

Yes.  Slavery is what the people know.  It's their mode of operating.  It would be impossible to move from bondage to free will in an instant.  The transition needs to be gradual.  The people need to learn how to think, how to make decisions, how to choose.   It's also part of the reality of the time - you need a lot of people/workers in order to support your family's/tribe's growth.  While the Israelites are permitted to buy and own slaves, the terms are very specific.  Mainly, in the 7th year the slave is given the opportunity to go free.  Sounds good right?  Sounds as though the law is really about enabling people to survive and thrive.  However, as one continues to read, we discover that  if the slave acquires a wife and they have children within those 7 years, the wife and children are not permitted to leave with him.  They must remain with the master.  So while there is a significant parameter that tries to also empower the slave, it's unlikely that a slave would leave his wife and children behind.

These ordinances continue explaining what to do when someone has murdered someone which then introduces us to the very famous "eye for an eye" principle.  What you do to others will be done in return to you.  So, watch out!

God shares all of these laws with Moshe and instructs Moshe to convey them to the Israelites.  Moshe does as God commands.  The people listen and their response (every time) is "na'aseh v'nishma" - "we will do and [then] we will comprehend".   Isn't this backwards?  Wouldn't we expect the response to start with understanding and comprehension?  Wouldn't we expect the Israelites to express their acceptance of the law and then agree to observe the command?  

For centuries, commentators having been unpacking this response.  The consensus is that their response reinforces the strength of their belief and trust in God.  They are so willing and so faithful to God that they don't need to understand before they take on observance.

I would like to invite us to understand "na'aseh v'nishma" another way.  God gives us the commandments.  And then, we have the privilege and responsibility to respond, to "na'aseh"/act.  It is only after we choose to take action, that "nishma"/meaning can come.  God cannot provide us with meaning.  Meaning comes from within and as a result of the actions we take.

Mekor Ha'chayiim, Source of Life, as we move into Shabbat may we reaffirm our commitment to action.  May we choose our actions with intentionality and with a regard for the fact that we are responsible for the "other".  May this approach strengthen our connection with the "other" and deepen our awareness of the Divine.

Shabbat shalom u'mevorach,

Laurie

2.6.15 Parashat Yitro

2.6.15
Parashat Yitro

Exodus 18:1-20:23

"Love.  Love.  Love."

The parasha opens with Moshe hanging out with his father-in-law, Yitro, chief of the Midianites. Yitro is described as someone who is happy with all that God has given him.  He offers sacrifices and acknowledges the power of this Adonai (Yud Hei Vav Hei) - the same Adonai that took the Israelites out of Egypt.

Moshe is beginning his role as the leader of the Israelites.  The text tells us that he sits under a tree all day and night listening to and trying to solve the problems of the People.  Yitro takes on the role of job coach and mentor to Moshe and guides him through a process of appointing judges.  This is Moshe's first lesson around "work/life balance".

God lays out the steps for Moshe ascending and descending THE MOUTAIN/Mt. Sinai, gives him the first set of commandments to convey to the People, including; I am your God, Don't bow to other Gods etc…They go back and forth about where the People will stand while Moshe is on the the mountain.  At a certain point, after Moshe has conveyed some of the commandments, reminded the People that God took them out of Egypt, they reply with those famous words "na'aseh v'nishmah", "we will do and we will listen".  [Wouldn't it be nice if that's how everyone responded to whatever we said?]

This all seems pretty reasonable given everything that happened up until now - plagues, the splitting of the sea, etc…  Adonai is establishing Himself as THE (one and only) God of the Israelites.  They need rules.  They need to feel safe.  They need protection.

As the parasha comes to a close, God makes two comments that seem completely counter to what one would expect God to say, what God should say.  

Chapter 20:5-6

5. You shall neither prostrate yourself before them nor worship them, for I, the Lord, your God, am a zealous God, Who visits the iniquity of the fathers upon the sons, upon the third and the fourth generation of those who hate Me,		ה. לֹא תִשְׁתַּחֲוֶה לָהֶם וְלֹא תָעָבְדֵם כִּי אָנֹכִי יְהֹוָה אֱלֹהֶיךָ אֵל קַנָּא פֹּקֵד עֲוֹן אָבוֹת עַל בָּנִים עַל שִׁלֵּשִׁים וְעַל רִבֵּעִים לְשׂנְאָי:
6. and [I] perform loving kindness to thousands [of generations], to those who love Me and to those who keep My commandments.		ו. וְעֹשֶׂה חֶסֶד לַאֲלָפִים לְאֹהֲבַי וּלְשֹׁמְרֵי מִצְוֹתָי:

First:  God says "I…am a zealous God."  Zealous, commonly translated as passionate, eager and enthusiastic.  The Hebrew is "El kanah" which can also mean JEALOUS.  

Second:  God lets the People know that He will extend punishment on "...those who hate Me" for four generations.

Third:  God lets the People know that He will extend kindness to thousands of generations in exchange for "those who love Me".

What's going on here?  Is God admitting a flaw - jealousy?  Is God admitting a need to be loved and a concern over the fact that some might hate Him?  I am struck by the human condition being conveyed by God.  Even the most confident, the most self assured and well liked person has moments of doubt and insecurity.  But, God displaying these qualities is completely unexpected, especially after the events that unfolded in Egypt.  Back there, God seemed to be all muscle, all about power and strength.  

Here we are witness to a softer side of God, a side of that is vulnerable, effected by what others think of Him.  In the Shema we pray, "You shall LOVE the Lord your God with all your heart, all your might and all your soul."  Is one of the takeaways from this parasha that God needs love (the way people need love)?

How many of us actively love God?  Typically we engage God when we need something - healing, comfort, strength etc…We just expect God to provide for us.  What would it be like if we loved God the way we love the people we love?  What would it look like to hug God? To stroke God's hair?  To laugh with God until our bellies hurt?  To forgive God?

Mekor Ha'chayiim, Source of Life, as we move into Shabbat may we take the time to show our love to You.  May we reaffirm our connection to You, our appreciation and our commitment. [Feel free to substitute "You"(God) with "Universe", "Divine presence", "Energy", or whatever word or phrase that best reflects your belief and understanding of how all of this works.] 

Shabbat shalom u'mevorach, 

Laurie

1.30.15 Parashat Beshalach

Parashat Beshalach

Exodus 13:17-17:16

This week's little Torah is coming from the play I saw last night "Rasheeda Speaks".  If you live in NYC - go and see this play!  If you don't live in NYC, plan a visit and go and see this play!  Thank you dear friend, Michael Lezak for bringing this treasure to my attention.

"Rasheeda Speaks" is about confronting truth, confronting the truth about self.  This is done though the lens of racism, explicit racism and what I call "unintentional racism".  Unintentional racism usually has to do with the time in which a person was raised, it's a generational "thing".  The best example I can give is from my grandma Sophie (z'l).  When I was growing up, she used to refer to Velma, our housekeeper, as a "shvartza".  She really didn't think she was saying anything racist.  After all, "That's what everyone calls "them"." She certainly didn't think she was saying "nigger".  But she was doing both.

It's a play with only 4 characters - 3 are white and one is black.  The entire play takes place in the reception area of a surgeon's office.  The two main characters are both women, one is white and one is black and they both run the day to day operations of the doctor's office - greeting patients, managing appointments, taking care of all the paperwork etc…

The play moves quickly and there isn't an intermission.  You are immersed in the story and engaged in the lives of the characters, without any real time for reflection.  At the end of the play, I didn't like anyone.  They were all racists.  They were all living in the stereotypes of one another.  They were all unwilling to be honest with themselves.   And then, as my friends and I discuss the play, something happened.  I recognized a truth about myself.  I am racist and I don't want to face that truth about that either.

I am not racist in my values or in my large deeds.  I believe in equality for everyone.  I want all people to be treated fairly.  I am outraged by unjust police brutality.  But, and there are so many, do I actively stand up against, speak out against, those who are racist in their values and in their deeds?  Do I have real relationships with people of color?  Are there subtle comments made where I eat or as I am walking down the street?  What's my response?  Do I laugh when other's laugh?  Do I pretend not to hear?  Do I walk away?

In this week's Torah portion, Pharaoh finally lets the Israelites go.  They cross the sea (insert scene from "THE TEN COMMANDMENTS" here).  Of course, Pharaohs' heart is hardened (by God) again and he sends his army to bring the Israelites back.  When the Israelites get to the other side, they turn and face the water.  The walls of water have collapsed and the Egyptian soldiers and horses are drowning.  The Israelites watch in horror and then recite a poem in memory of all those who died and also in praise of God who saved them.  Our freedom comes with a heavy price.  Freedom always does.

We are commanded to take care of the other, to help the other because we were the other. Recognizing our own internal racism is a way of helping the other.  Standing up and speaking out against racism is one way of taking care of the other.  Seeking friendships with the other is one way of taking care of the other.  And of course, there are so many more.  What way will each of us choose?

Mekor HaChayiim, Source of Life, as we move into Shabbat, may we have the courage to confront the truth about our own racism.  May we have the courage to be honest about the times we stayed silent or pretended not to hear.  May we remember the struggle of the  Israelites the sacrifice of life on the part of the Egyptians so that we can live freely and celebrate Shabbat today.

Shabbat shalom u'mevorach,

Laurie