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

2.26.16 "For Goodness Sake"

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Parshat Ki Tisa

Exodus 30:11-34:35

This is my favorite Torah portion.  That's right!  If I could only have one Torah portion, this is the one I would choose.  It's got everything!  

Mt. Sinai+two Tablets+major freak out+Golden Calf+God's anger+Moshe's anger+

two smashed Tablets+Moshe's compassion+two new tablets

READ THE ENTIRE STORY  but in the meantime, here's the recap:

The Israelites are still wondering in the desert - the wilderness - the unknown place of mystery and wonder.  Moses is on top of Mt. Sinai getting the first installment of the Torah. He is supposed to return in 40 nights.  Aaron is in charge.  It's the 40th day and the people, not remembering that he is supposed to return at night, freak out.  This isn't an "I can't find my keys freak out."  This is an "I left my cell phone (AKA my soul) somewhere in JFK." @#$%!!!!! [Side note:  this actually happened to me but that's another story.]

The Israelites are out of control and start yelling at Aaron.  They feel abandoned and totally lost.  Not only can't they see their [supposed ]God, but now they can't even see their leader. Everyone seems to be falling apart.

Aaron takes control (sort of) by coming up with what he thinks is an absolutely ridiculous idea that the Israelites will immediately reject.  Aaron commands all of the women and children to bring their gold earings to be melted into a god.  Not only do they not reject this idea, but EVERYONE contributes.  Women, children, men and even Hebrew slaves race to bring their gold.  They bring so much that Aaron has to tell them to stop.  

What's he going to do now?  He has to go through with plan in order to keep the people calm or at least distracted.  Aaron fashions a golden calf and the people seem to be comforted by the presence of this idol.  It's familiar.  Remember, in Egypt, they were used to worshipping multiple gods and idols (this was the practice for all people at this time).  

Meanwhile, back at the ranch, AKA up on Mt. Sinai, God is putting the finishing touches on the Torah.  God sees what the people have done and is furious.  God tells Moshe that the deals off.  But Moshe reminds God that a Brit is a Brit.  Once it's made, it's forever - no matter how badly the kids behave.  God calms down and Moses begins to descend, tablets in hand.  As he draws closer to the camp, he hears the partying below.  Then he sees it and he is so angry he hurls the tablets and they shatter.  [Side note:  as a punishment for creating the golden calf, it's melted down and then the Israelites are forced to drink it!]

Moses goes back up the Mountain.  A Brit is a Brit.  Once it's established, it's forever.  He needs to get a second set of tablets.  This time Moses writes the tablets.  Before he descends, he asks God for a favor, he wants to see God's face.  Moses has been working hard for a very long time.  He and God are very close.  Today we would call them "BFF's" and they would each wear 1/2 of the heart necklace as an expression of their deep love for on another.  All this time and yet, Moses still hasn't seen God.  

God wants to honor the request but knows that it will be too much.  Instead God tells Moses to cover his face.  God will pass by and then tell Moses to remove his hand enabling him to see God's backside.  THIS IS THE REASON I LOVE THIS TORAH PORTION.  God's backside is called "Kol Tuvi" - All of my goodness.  There are many aspects of God that are revealed in the Torah and in this Torah portion; rage and regret are just two.  However, when it's time for God to choose the one that is most important, God chooses goodness.  God leaves Moses with goodness.

This is gorgeous!  What a powerful teaching.  Leave 'em with goodness.  

We are complex beings with many attributes.  Some more pleasant and appealing than others.  No matter what happens, we should always try to leave people with "Kol Tuvi" - All of our goodness.

What would that look like?  What would it sound like?  What would it be like if everyone left one another with all of their goodness?

Mekor Ha'Chayiim, Source of Life, as we move into Shabbat let us think of the many ways we share our goodness with others.  Let us dedicate Shabbat to leaving our goodness behind for others to absorb.

Shabbat shalom,

Laurie

2.19.16 Eyes Open

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This past week I had the privilege of attending the Achinoam Nini concert at the Skirball Center. Achinoam, was born in America to Israeli parents.  She grew up in Brooklyn and at the age of 15 decided to move on her own to Israel.  She is a renowned artist who has sung all over the world, including the Vatican (8 times). Her lyrics are in Hebrew and English. She often takes Israeli poetry and sets it to music.  Achinoam is married and has 3 children. GOOGLE her.  

I also had the privilege of attending a talk at the 92nd StY, by journalist, author, and creator of the very popular sitcom "Arab Labor", Sayed Kashua.  Sayed is an Israeli-Palestinian.  He decided to leave Israel with his wife and 3 children and is currently teaching at the University of Illinois.  The decision to leave was very difficult and very painful.  He doesn't know when or if he will return.  His new book, "NATIVE", is a collection of his columns from Haaretz newspaper.  GOOGLE him.

Achinoam and Sayed were raised under completely different circumstances.  Achinoam grew up in the world of American access and privilege. When she moved to Israel, she experienced the same access and privilege afforded to all Jews.  Sayed grew up in a world where equality was not a given, where human rights weren't something one could just assume.   Sayed was the only Arab in his school.  He was constantly bullied by Jews and Arabs who didn't support the decision to attend a Jewish school.  

Both expressed frustration, anger and heartbreak towards the current crisis* in Israel. Worried that things will continue to get worse. Both talked about the importance of inclusion.  They promoted opening our eyes to learn about the other, to accept the other and to embrace the other. 

I can't think of a more important teaching as we move into Shabbat.  Let us all take a moment to really recognize the other.  Let us all do something, one thing to engage the other with kindness and respect.  

Shabbat shalom,

Laurie

*Americans often use the word "situation" but that seems too mild.

2.12.16 STILL IN OUR HANDS

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Parshat Terumah

Exodus 25:1-27:19

The portion opens with:  

1"The Lord spoke to Moses saying:		אוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
2"Speak to the children of Israel, and have them take for Me an offering; from every person whose heart inspires him to generosity, you shall take My offering.		בדַּבֵּר֙ אֶל־בְּנֵ֣י יִשְׂרָאֵ֔ל וְיִקְחוּ־לִ֖י תְּרוּמָ֑ה מֵאֵ֤ת כָּל־אִישׁ֙ אֲשֶׁ֣ר יִדְּבֶ֣נּוּ לִבּ֔וֹ תִּקְח֖וּ אֶת־תְּרֽוּמָתִֽי:
3And this is the offering that you shall take from them: gold, silver, and copper;		גוְזֹאת֙ הַתְּרוּמָ֔ה אֲשֶׁ֥ר תִּקְח֖וּ מֵֽאִתָּ֑ם זָהָ֥ב וָכֶ֖סֶף וּנְחֽשֶׁת:

and continues to outline in detail what should be brought.  There is an immediate tension; on the one hand, God says (and I'm paraphrasing):  "Hey Mosh, tell the people to bring me gifts - but only if they want to."  And then God says (and I'm paraphrasing again):  "And here's all the very specific stuff they should bring, different colored thread, animal skins and precious metals just as a start."

Why?  Why?  Why?  And in Hebrew, we would say "Lamah?"  

Why does God begin with what seems to be a pretty clear statement that only the people who are compelled to bring gifts should bring gifts and then immediately follow that statement with a long list of specific gifts these "heart inspired" people should bring? Remember that HUGE experiment God is putting into motion - the one where ONE GOD and ONE PEOPLE establish an eternal covenant (a covenantal relationship if you will)? This section of the Torah marks the formal transition from Polytheism to what will be termed Monotheism forever.  This section of the Torah describes the shift from God as "outstretched arm" and "spoon feeder"(as described in the first story of Creation) to God as the "One who dwells within."  The "One who walks alongside."  In last week's Torah portion, God gave the Torah to the Israelites.  This action established the Israelites as God's only people and in turn, Adonai as the only God of the Israelites.  Last week, IT was put into our hands.  God gave each of us the capacity to develop the wisdom and skill necessary to build the world we want to live in.  Adonai promises to reside within each of us - FOREVER - as we tap into our free will and make choices that will either elevate or diminish, help or harm, create or destroy.  

God does all of this knowing that it will take a long time (a very very very long time) for humanity to appreciate and value the tremendous gift of having IT in our hands.  God knows the Israelites cannot move from the mindset of a slave to that of a free man in a split second (or in one splitting of a sea).  It will take time, a lot of time for the Israelites and the nation that becomes the Jewish People to honor and safeguard the awesome gifts which has been bestowed upon us; the gift of being able to create the world as it should be.

As a result, in this week's Torah portion, God first wants to establish the fact that despite having given us a whole lot of laws, the first thing God gave us is FREE WILL. This remains more powerful and more important than any laws.  Activating our free will, engaging our ability to choose is the most important part of being human.  We received this through God's breath and demonstrate ability and capacity through ours.  However, knowing that it will take a long long time to inhabit the mind of a free person, God offers a multitude of specific offerings.  This eliminates any worry of getting it wrong or messing up.  We all know how stressful it can be when we are just buying a gift for a loved one.  Can you imagine the anxiety experienced over buying a gift for God?  By providing a detailed list of what to give, God is meeting the people where they are at and moving them into the first stage of owning their free will. First, each person gets to determine if his/her heart is inspired to bring.  Then, she/he can decide which of the items, how many of the items she/he wants to offer.  It's a win win. God receives and the people are choosing.  

In fact, this might be the very first time the Israelites are making a choice.  "Baruch Atah Adonai, Eloheinu, Melech ha'olam, Shehechiyanu v'kiyimanu, v'higiyany lazman hazeh." - My translation:  Blessed One, You are Adonai.  We are grateful for the life we have been given, for acknowledging the effort required to sustain this incredible gift called life, and for the ability to get ourselves to this exact moment in time.  Amen!  Amen!  Amen!

This first choice is the foundation for all of the individual and collective choices that have happened since.  Can you imagine?  What if the Israelites would have decided they didn't want to choose?  What if they would have decided or wouldn't have been able to engage their free will, their power to choose?  What if God would have decided NOT to put IT in our hands?  Afterall, God had to have also known that we wouldn't get it right some of the time.  But, God did choose to put IT in our hands.  We have the power and the ability to create the world as it should be.  Let's!

Mekor Ha'Chayiim, Source of Life, we are grateful for all of the Shehechiyanu moments past, present and future.  May we never take this precious gift of life and the awesome power that free will enables, for granted.  

Shabbat shalom,

Laurie

2.5.16 "With These Hands"

Parashat Mishpatim

Book of Shemot/Exodus 21:1–24:18

Last week was a huge turning point in the story of the development of Monotheism and in the development of the relationship between Adonai and the Israelites.  On the advice of his father-in-law Yitro, Moshe put judges in place to handle all of the matters/complaints/issues that would arise among the Israelites.  Moshe establishes a structure for handling conflict and resolving disputes.  He put the building of community in the hands of the people.

At the same time Adonai gave the Israelites the first iteration of the Torah thus putting the building of community into the hands of the people.  

The shift is HUGE.  Prior to these two events, God and Moshe do everything for the people.  They anticipate and take care of all of their needs.  The Israelites are not involved in any of the decision making or any of the implementation.  Everything is done to them.  This was appropriate while the Israelites were enslaved in Egypt but this would not be sustainable nor appropriate for a free people.  

Both, Adonai and Moshe make the shift simultaneously.  They both appreciate the need to begin putting "IT" into the hands of the people.  Whatever this "one God one people" situation will be, will be up to the people.  Whatever the structure of leadership for this people will be, will be up to the people.

We enter Parashat Mishpatim with Adonai continuing to give laws around damages and the treatment of indentured servants.  Adonai is not letting go of the "if...then" nature of the relationship with the Israelites.  Adonai describes wonderful outcomes "IF" the Israelites abide by all of the laws and obligations.  Adonai also describes the opposite "IF" the Israelites choose not to abide by the laws.  "IT" is in their hands.  They have a choice. Afterall, if we look back into parashat B'reishit (the very first portion in the Torah) we are reminded of the fact that when Adonai created human beings, Adonai included free will. The Israelites are not robots or puppets.  They are free thinking individuals.  Granted, it's going to take a little time for them to embrace this new mode after being enslaved for centuries.

How do the Israelites feel about all of these changes?  Their response is na-aseh v'nishmah/"We will do and then we will comprehend."  They seem willing to jump right into this new existence.  The response conveys a certain lightness and level of trust.  It's exciting.  

What will they do with all of the freedom?  How will they make decisions about which laws they will follow and which they will dismiss?  Will this be a communal decision or individual?

"IT" is still in our hands.  And it seems as though we are still in the same position as the Israelites who are experiencing freedom for the first time.  How do we make decisions about what we do? What is our comfort level around "na-seh v'nishma"?  Are you we ok plunging into a task or embracing a norm without having the full understanding?  Are we overly concerned with figuring out all of the details and knowing the outcome?  What are the possibilities that come with being open to engaging in a practice without knowing why or what will be the result?  Wouldn't it be fun to see?

Mekor Ha'Chayiim, Source of Life, as we move into Shabbat, may we have courage to release ourselves from knowing and understanding.  May we take advantage of the opportunity to live in the doing.

Shabbat shalom,

Laurie