8.28.15 Shoftim and Ki Teitze

Last week's Torah portion, Shoftim, included one of the most important mitzvot/obligations/responsibilities/privileges; "Tzedek tzedek tirdof," Justice, justice you shall pursue (literally chase).  And then seventy four mitzvot are given in this week's Torah portion, Ki Teitze.  (More than any other portion, according to Chabad.org.)

Last week we were commanded to chase, run after justice.  It's so important that the word is repeated twice "justice, justice".  And this week we are commanded to observe a whole bunch of laws including;  burying the dead without [undue] delay, returning a found object, the prohibition against causing pain to any living creature, the prohibition against prostitution, the laws of marriage and divorce, the procedure of the Levirate marriage, and the obligation to wipe out the memory of Amalek.

So what's the connection between the two?  The obvious connection is that all of the commandments listed in this week's portion are about the pursuit of justice.  But, let's go deeper.

The mitzvot listed aren't only about justice.  They are about compassion too.  Burying the dead as quickly as possible is an act of compassion to those in mourning and also to the person who has died.  Returning a found object to its owner is an act of compassion towards the person who is missing the item.  We all know what it feels like to lose/misplace something really important to us (Handbag or cell phone anyone???).  And we know the extreme relief we feel when it's returned.  I must confess, I am not quite certain (yet) how compassion relates to wiping out the enemy.

There must be a link between justice and compassion.  Perhaps the only way to have true justice, full justice, real justice, is to mix it with some amount of compassion.  It's quite compelling that our obligation is two fold.  We are obligated to seek out justice.  We may not stand idly by knowing a wrong is being done.  We may not remove or ignore our responsibility from a situation just because we aren't the ones committing the wrong.  As soon as we know about the injustice we must do what we can to stop it and protect what is being harmed.  This is not simple.

In addition, we must also be mindful that compassion plays a role in our efforts.  This is also not simple.

The Torah never asks us to be perfect.  It always asks us to try.  

Mekor Hachayiim, Source of Life, as we move into Shabbat, continuing our journey through Elul, each day getting closer and closer to Rosh Hashanah, may we be mindful of our responsibility to chase after - run after justice.  May we be mindful of the importance of inserting compassion.  May we be mindful of our capacity for both.

Shabbat shalom u'mevorach,
Laurie

Don't miss out.
Register for High Holy Days.  
Beineinu wants you.  
Register for High Holy Days.  
Bring family.  
Register for High Holy Days.
Tell a friend or two.  

8.21.15 Forgiveness Continued

This evening will mark the start of the 7th day of the month of ELUL (reminder: it stands for "Ani L'dodi V'dodi li - I am my beloved and my beloved is mine).  By the end of Shabbat, we will have completed the first week in our process of reflection as we make our way to Rosh Hashanah and Yom Kippur. A path towards forgiveness is essential to any real reflection.  We must be willing to forgive ourselves and others.  In Judaism, both are a mitzvah, we are actually commanded to do both.  

I have been spending a lot of time trying to figure out why forgiveness is so challenging, so difficult.  Why is it so hard to forgive others?  Why is forgiving ourselves seemingly impossible?  Shouldn't it be easy (or at least easier than it is)?  Afterall, wouldn't releasing ourselves and others from the weightiness of the wrong doing be seen as something desirable?

Like any good "student" who has a question, I "googled" to find out the answer.  I watched some TED talks, YouTube vidoes, read a few articles, but didn't feel satisfied with the responses.  Then, a friend reminded me of a poem I studied this summer at the Shalom Hartman Institute in Jerusalem.  "Thank you" Mari Chernow.

The Place Where We Are Rightby Yehuda Amichai From the place where we are right Flowers will never grow In the spring. The place where we are right Is hard and trampled Like a yard. But doubts and loves Dig up the world Like a mole, a plow. And a whisper will be heard in the place Where the ruined House once stood. It is here that I found my answer.  The need to be right keeps us far from experiencing the relief that comes with forgiveness.  The need to be right strengthens our barriers, making sure that we remain closed to reconciliation.  The need to be right prevents us from moving through the challenge and arriving at a place of wholeness.  The need to be right blocks us from being our truest self.  The need to be right will ultimately lead to ruins and all that will be left is the memory of what once was.  Forgiveness doesn't remove responsibility.  It doesn't condone hatred or evil acts.  Forgiveness enables the one who forgives to move forward.  It allows the one who is being forgiven to continue the process of atonement. Without forgiveness we cannot achieve closeness.  Without forgiveness we cannot have hope.  Without forgiveness we have no future. Mekor Ha'Chayiim, Source of Life, as we continue our journey through the month of Elul and make our way into Shabbat, may we be mindful of the tremendous power we have to forgive.  May we reflect on this power and decide that we will forgive.  No matter the failure, we will forgive ourselves.  No matter the disagreement or harm that was caused, we will forgive others.  We will forgive in order to achieve wholeness.   Shabbat shalom u'mevorach, Laurie

8.14.15

We are about to enter very precious and very sacred time - the Hebrew month of Elul (the month leading into Rosh Hashanah dedicated to reflection in preparation for our season of repentance).  

There are many ways to "get into the spirit" including; creating a list of all of the "things" about ourselves we want to shed, reciting the traditional liturgy (Psalm 27 for Elul), identifying/naming the people we have harmed and fulfilling the mitzvah of asking for forgiveness, fulfilling the mitzvah of forgiving others and also sitting quietly in an attempt to have the mind be still. 

Elul, spelled "aleph lamed fav lamed", is also an acronym for "Ani Ledodi V'dodi Li" - I am my beloved and my beloved is (to) me.  This will be the focus of today's "Little Torah".  

This is the season of repentance, turning inward.  It's a season of looking closely at the person we have been over the past year and acknowledging where we have succeeded and where we have fallen short.  Where we have been our best selves, elevating honors in dignity and compassion.  Where we have missed the mark, causing harm and pain.  When it's done right, it's not an easy time.  Facing the truth about ourselves can be unpleasant and even scary.  "Was that really me?"  "Did I really do that?"  Forgiving ourselves, forgiving others are incredibly difficult.  For some reason detail and holding onto anger seem to be the usual trend.

And, what if this year we turn to ELUL - we turn to the beloved - that which is loving, tender and compassionate within each of us and around each of us.  What if we relied on the fact that we are held in a continuous state of beloved-ness? What if we relied on the fact that Adonai, God, Holy Spirit, Supreme Energy, INSERT YOUR IDEA HERE, is in a continuous state of holding us in love so we can face the truth of ourselves and be able to forgive ourselves and also forgive others.

And, what if we are that beloved for someone else?  What if our love and compassion for the other can enable that person to forgive themselves and forgive others?  The Beatles wrote "All you need is love.  Love is all you need."  To many, they were rabbis - teachers of life.  I think they were on to something here.  

What if we understand "Ani Ledodi V'dodi Li" as; I will be a beloved to someone else and I know that someone will be a beloved to me?  Could this understanding change the nature of how we enter into a process of self reflection and how we hold ourselves in front of the other when we are asking for forgiveness and when he/she is asking us for forgiveness?

Mekor HaChayiim, Source of Life, as we move into this last Shabbat before the month of ELUL begins, let us take time to sit in our own beloved - ness.  Let us reflect on the power we each have to love, to show compassion, to be caring and kind.  Let us reflect on the love, compassion, kindness and care that has been given to us by so many.  Let us use all of this power to engage in a process of true self reflection so that we may enter the New Year, 5776 with a renewed sense of self and determination to do what we can to create a world that is flowing with kindness, compassion and peace.

Shabbat shalom u'mevorach,

Laurie

Choose Kindness

"Amar Rabbi Akiva, v'ahavtah l'rei-e-cha kamocha.  Zeh klal gadol baTorah".
Rabbi Akiva said, "Love your neighbor/other the way you love yourself.  This is a HUGE principle in the Torah.  (In some respects, it's all that really matters.)

This evening I will pray these words under the Brooklyn Bridge.  They are simple and powerful.

It's been a painful couple of weeks.  The events from around the world and specifically from Israel are heartbreaking.  Let us make a commitment to be kind.  

Kindness towards the other is a huge piece of "the solution".  Kindness towards the other is necessary in the face of evil, suffering and loss.

It's free.  It's usually painless.  It's powerful.  And there should be an infinite supply.

All we have to do is choose kindness.

Instead of reading lengthy Torah commentary, go out and be kind.

Mekor Ha'Chayiim, Source of Life, as we move into Shabbat, let us choose kindness. 

Shabbat shalom u'mevorach,
Laurie