3.25.16 Tunic Trousers and Flesh

Our hearts and prayers are with the families of the victims who died in Brussels. We pray through word and action, for the end of hatred and violence, for a time when all people will be safe.

Parashat Tzav
Leviticus 6:1 - 8:36

And the journey continues.  The Israelites are still wondering in the desert under the leadership of Moshe.  God is still making promises and figuring out the best way to approach this new reality of ONE GOD, ONE PEOPLE.  Last week, we began reading a new Book, Leviticus, in Hebrew, Va'Yikra ("and He called out to...").  The entire Book is about sacrifices.  Va'Yikra outlines all of the specifics around every different kind of sacrifice, describes who is responsible for each of the tasks and what portion of the various sacrifices can be eaten, when and by whom.  It is all quite tedious and redundant.  Usually, when someone becoming a Bar/Bat Mitzvah finds out their Torah portion is in this Book, she/he usually responds with a sound that does not reflect joy, like "Ugh!", "Ich." "Whaaaaat?"  This is because it is difficult to think of something to write, especially something relevant to modern day.

However, this is the surface level reaction.  Once the unpacking begins and the digging goes beyond the literal meaning, beautiful things happen.  Gems are discovered which can lead to an entirely new understanding.  Va'Yikra is all about closeness.  The entire Book is about God getting closer to the People, the people getting closer to God and to one another.  The tasks associated with the sacrifices are simply the vehicle to offer gratitude, praise and remorse.  The People cannot offer them individually and the myriad of instructions provide opportunity for people to share time and space - exactly what is needed in order to get close.

In this specific parasha, God is instructing Moshe to instruct the people on how to offer the "Burnt Offering":
"And the kohen shall don his linen tunic, and he shall don his linen trousers on his flesh. And he shall lift out the ashes into which the fire has consumed the burnt offering upon the altar, and put them down next to the altar."(Leviticus 6:3)

And then it talks about "the light", "the fire" on the altar.  This fire is not allowed to go out, ever.  It has to continuously burn.  The fact that it is mentioned twice indicates the importance.  I could understand including it twice, the Torah does this with many things.  But, why is it mentioned two verses in a row?    
"And the fire on the altar shall burn on it; it shall not go out."(6:5)
"A continuous fire shall burn upon the altar; it shall not go out."(6:6)

The fact that it is mentioned twice indicates the importance.  I could understand including it twice in the portion, the Torah does this with many things.  But, why is it mentioned two verses in a row? 

There is consensus among commentators that this light is supposed to represent God's presence.  The people are responsible for ensuring that the fire burns continuously.  They are responsible for making sure that God is always present.  Is this really necessary? Couldn't God take care of this?  Couldn't God cause the fire to constantly burn without it needing to be tended by people?

Every word in the Torah is intentional.  If the light is mentioned twice, there is a reason.  I agree with the commentators, that the first time the light is mentioned it represents God. 
But, the second reference to the light must represent people.  Just as we are responsible for keeping God's presence in the world, God is responsible for ensuring our presence. Parashat Tzav illustrates a true partnership between God and the people.  

Humanity is responsible for ensuring God's presence.  In essence, humanity has the power to keep God alive.  Humanity decides whether or not God will exist.  

What can we do to keep the flame burning?  What can we do to ensure God's presence in the world?

Mekor Ha'chayiim, Source of Life, as we move into Shabbat, let us honor our capacity to ensure Your presence through our words and our deeds.

Shabbat shalom u'mevorach(a blessed and peaceful Shabbat),
Laurie

3.18.16 Getting Back to We

Purim is March 23rd.  

Beineinu is not having a separate Purim celebration (we are already planning one for next year).  However, there are great events happening around NYC this weekend and on the 23rd.  Check out the Manhattan JCC, the 92nd St Y and UWS Synagogues or Google "NYC Purim Celebrations" for details.  Be in touch with any questions. 

Parashat Va'yikra
Leviticus 1:1 - 5:26

Last Shabbat we read the final parasha in  the Book of Shemot.  The Israelites were busy building the mishkan - movable Ark and Temple for God and making the holy vestments for the Priests.  Even though so much attention has been placed on external matters, God kept reminding "they will build and I will dwell within them."  God's presence might be seen in the structure or the garments but the true presence of God would be felt within.

This week we begin reading the third Book of the Torah, Leviticus.  We continue with external preparations and external effort as the way to worship and serve God.  The Book of Leviticus focuses mainly on the different sacrifices that are offered to God.  There are sin offerings, peace offerings, meal offerings and guilt offerings.  There are elaborate preparation methods and very specific parameters surrounding each of the sacrifices including; What is offered? How it is prepared?  When can it be offered?  And what can be eaten?  The best of the best was given over to God.

So many details.  So many rules.  So many sacrifices.  Why?

The Hebrew word for sacrifice is "korban".  The root letters are "koof", "reish", "vet" which is the word "karov" and means "close".  The intricate details, the elaborate preparations and the very specific rules and regulations around each of the sacrifices were the cornerstones for building community.  They shifted the focus away from the individual and directed it towards God.  "WE" became valued over "ME".  The sacrifices also provided an opportunity for a closeness between God and the individual, between God and the people to be created.  The basis of the relationship between God and the people is closeness.  This was the case back then and (for many) it is still the case today.  Back in the Bible, (remember the Golden Calf?), the Israelites wanted closeness with God more than anything. They gave up all of their gold just to have a God they could see and touch.  

My teacher, Rabbi Levi Lauer says "in the time of the Golden Calf, the Israelites were willing to give up all of their material possessions for a relationship with God.  Today, we are willing to give up God for more material gain." 

In today's society we have too many examples where values have been abandoned in order to achieve material gain.  All energy and effort have been placed on accumulating more and more and more. There doesn't seem to be a point where enough has been achieved.  During Biblical times and while the Temple was in existence, we were required to give a portion of our "earnings" and the best of these earnings to the God.  We didn't get to keep it for ourselves.  Our reward came from praising and worshiping God.  Our reward was linked to the rewards of the larger community.

Today, individual needs and gains have replaced prioritizing the needs and gains of the overall community.  Today, whatever I earn, whatever wealth is amassed, it belongs to me.  I can choose to give it to others but this decision is not critical to my success and role in the community (in fact it is the opposite).   I wonder if this would be the case if we hadn't replaced sacrifices with prayer?  What if we still had to select the best of our possessions and offer them up to God?  What if we only were able to keep the second best?

The Book of Leviticus is long and many of us become uninterested in the minutia around the sacrifices wondering why all of these details are necessary today?  

Perhaps this is an opportunity for us to evaluate our own relationship around money and God?  Do we desire to be closer?  What can we do deepen our connection?  What is our relationship to money?  Is it healthy?  Or are we willing to sacrifice our relationship with others for greater material gain?  Do our efforts draw us closer to others or create more distance?

Mekor Ha'Chayiim, Source of Life, as we move into Shabbat and make our way through the Book of Leviticus, let us take an accounting (pun intended) of the role money plays in our lives and in our relationships.  What changes do we want to make?  How can we shift the attention back to "We"?Perhaps these changes will create a deeper connection to the other (and maybe even God)?

Shabbat Shalom u'mevorach - 
May Shabbat be filled with rest and blessing,
Laurie

3.11.16 "Be An Elevator"

HOLIDAY ALERT: Purim is coming!

We are in the month of Adar.  It's the party month - the month to be silly - the month to also reflect on our deep gratitude for being able to live freely and practice our religion freely.  It's also the month to think about what we reveal and what we keep hidden?  

Purim is March 23rd.  While Beineinu is not having a separate Purim celebration this year (we are already planning one for next year), there are great events happening around NYC on the 23rd and the weekend of the 18th.  

Check out the Manhattan JCC, 92nd St Y, 14th St Y and most UWS synagogues.  You can also Google "NYC Purim Celebrations".  Be in touch with any questions.

Directly From Torah (Indirectly):
In memory(and in honor) of my mom, Judith Phillips.

In July of 2003, my dear friend, Rabbi Meir Feldman invited me to Friday night services at B'nai Jeshurun (NYC).  It was a transformational!  I was blown away by the music and the Torah. The prayer and the teaching were deep and meaningful.  It felt as though the entire place had been lifted up, elevated to a higher place, a holy place.  I had felt similarly davening(praying) in Israel my first year in rabbinical school.  But, I was in Orthodox synagogues and had to sit in the women's section.  All of the energy was on the other side - the men's side.  (Today there are wonderful egalitarian options in Israel.) At B'nai Jeshurun, we all sat together.  Thirteen years later, I continue to be elevated.  

Last Friday, I attended Shabbat services at B'nai Jeshurun.  I sit somewhere in the middle, take a few moments to get comfortable, close my eyes and take a few deep breaths.  The music starts and the melodies gently pull my chest open and I feel my heart begin to expand.  I am lifted up by the words in the siddur(prayer book).

Rabbi Roly Matalon, (my teacher and mentor) stands to share some words of Torah.  He raises his siddur and starts talking about the purpose of the words inside.  Here's what I heard; The prayers are sacred and their sacredness is elevated when we speak them.   We have this great privilege whenever we pray.  But, it's not enough.  We cannot leave these holy words in our chosen place of worship.  We need to bring these sacred and holy words to the street.  We need to elevate the dialogue outside the walls of the synagogue. 

Currently in the Torah, the Israelites are busy building the Mishkan(tabernacle) - moveable Temple.  They are making breast plates and special garments for the Priests. They are generously giving over their gold and silver, precious stones, yarns and oils.  The purpose of all of this, is to elevate the space where God will be worshiped. 

It's time for us to be elevators.  We have the privilege and the responsibility to raise up the level of discourse and transform regular into holy.  We have the power to do this - we just need to choose to do it.  Ironically, many of the homeless people I encounter, use sacred language offering me blessings (even when I don't have food or money to offer them) including;  "May you be blessed."  "Have a blessed day."  "God bless."  It's time for us to be elevators.

My mother, z"l, was also an elevator.  She was strong, dedicated and insisted on truth (except for school science projects).  My mother challenged what was wrong or even mediocre.  She didn't have patience for arrogance or anything fake.  She prioritized the right things and gave her all to those she loved and even those who were strangers.  She raised the regular to holy and transformed the mundane into sacred.  I am forever grateful and blessed.  

Mekor Ha'Chayiim, Source of Life, every Shabbat we have the opportunity to reflect and renew.  Every Shabbat we can celebrate the majesty of this world.  Every Shabbat we create sacred space.  May we extend our Shabbat holiness into the week by using sacred language as we move through our day.

May you be blessed and may your name be blessed.

Shabbat shalom,
Laurie

3.4.16 You Gotta Have Heart

Va'yakhel

Exodus 35:1–38:20

Now that the Israelites have THE TABLETS (what eventually becomes Torah), they need to build the vessel that will house them.  God commands a wide array of items be brought as offerings including dolphin skin, acacia wood and multiple colors of yarn.  Having God command is not a new thing and it won't ever be an old thing either.  However, there is a very interesting addition in this week's portion.  God commands but adds kol nideev libo, "anyone whose heart moves them"  shall bring these "gifts".

Huh?  

What?

If God is commanding, which means obligating the Israelites to carry out certain tasks, then why are the items they must bring referred to as gifts?  And why is there an additional component that indicates the offerings are voluntary?  (Side note:  "l'hitnadev" in modern Hebrew means "to volunteer".)

How can the items be commanded and voluntary at the same time?  How can God specify what is brought and simultaneously label them gifts?

The Israelites are new to this whole freedom gig.   It takes time to make this transition. Some may never figure it out which is why we are told God takes 40 years to bring them to the Promised Land (so the slave generation can die out in the desert and a new generation can be born free).  

The Israelites are used to following orders.  They are comfortable or at least familiar with being told what to do.  They haven't had the opportunity to think and to choose for themselves.

Perhaps having both elements; the command and the choice allows everyone to feel secure?  Nobody has to worry about getting it wrong.  Nobody has to be concerned with failing or (God forbid), disappointing God (pun intended).

God knows what the people can handle.  God is always very aware that humanity was the only creation endowed with free will.  It wouldn't have made any sense to create humanity with the ability, with the power to choose, and never let them utilize this precious gift.

This is the beginning of what will be the relationship between humanity and God for eternity.  If God doesn't provide space for the Israelites to engage their free will, then how will faith be established?  Faith is illogical.  Faith is irrational.  It requires trust.  It takes courage to suspend logic and reason in order to believe that something larger than the self exists and is part of each of us - supporting us, enabling us to act and react (separate and not dependent upon the choices we make). Making choices feeds into feeling empowered and strong.  In the end this is what allows for the existence of faith.  Faith comes from a place of strength, not weakness.  It comes from the heart, not the mind.  It the heart that moves us towards something larger than ourselves.  Faith requires a suspension of proof and truth.  Faith is the epitome of free will, because faith is the ultimate choice.  

Kol nideev libo, "all whose heart compels them" represent those who are choosing faith, those who are choosing to believe in God.  This cannot be forced upon someone.  You can't see or touch faith.  If we want it, we much choose it. 

Mekor Ha'chayiim, Source of Life, we are grateful for the courage to choose and to know that something larger than ourselves is embedded in every choice.  May we lead and live with heart.

Shabbat Shalom,

Laurie