Passover is coming in two weeks. In an effort to reduce stress and give you a little more time to clean out your chametz, Shabbat Beineinu (musical service and dinner) is happening on April 15th. Let us (and by "us", we mean City Bakery) do the cooking.
Put the lesson of Passover into action before Passover even starts. Take care of the other. Deliver food to the elderly and homebound on April 17th.
Check out JUST JUSTICE(just for teens) event on April 16th.
Scroll down for full details and to RSVP.
This week we find ourselves in Parashat Tazria (Leviticus 12:1-13:59). It deals with some unappetizing matters using pretty graphic details. This is not the portion to read while snacking on sweet strawberries or ooey gooey babka. Definitely not the portion a young person dreams of being assigned for Bar/Bat Mitzvah studies. I would recommend having a glass of water handy.
The portion opens with the miracle of birth, focusing solely on what happens to a woman after she gives birth. So much for the miracle. There is a lot of blood and a lot of other fluids coming out of her body. If she gives birth to a boy, she must be apart from the community for 33 days. If she gives birth to a girl, 60 days. Why? It's unclear. One might say this is the first example of paid maternity leave. Go Torah!
The explanation offered, which isn't really an explanation, is that the time away (somehow) relates to the purity of blood, being clean and unclean and clean again. It's not totally clear. Any ideas?
Immediately following the after birth protocol, the Torah launches into a fairly detailed accounting of various skin lesions known as Tza'raat, most commonly translated as "leprosy". However, this is a modern contribution to understanding the text. There are many translations where the Hebrew is maintained throughout. There are a bunch of related symptoms including; mispachat, baheret, siet and neket, that are also not translated. Pretty confident that whatever they are, they ain't pretty. Perhaps none of these terms are translated in an effort to make the content more palatable(?). Another Torah mystery.
There are very specific guidelines around dealing with Tza'raat. The infected person is removed from the community, quarantined. Only the Kohen can have contact. Only the Kohen can determine when the person is no longer infected and may return to the community.
So who gets this Tza'raat? The most famous example is Miriam. This is her punishment for talking behind Moses' back. Miriam is caught engaging in lashon ha'rah ('evil tongue') and God strikes her with the white, oozing skin lesions (right about now you want to take a sip of that water). Side note: Aaron also engages in lashon ha'rah but he isn't afflicted. What's up with that? Yet another Torah mystery.
There were a lot of things that happened during the time of the Torah that wasn't understood. The body does a lot of strange things. Blood, other bodily fluids and white lesions had to have been pretty scary situations. What is the natural course of action when something is scary? Send "it" away. Get rid of "it". Put "it" somewhere where nobody has to see "it". And then when "it's" all better, "it" can come back.
As with all of Torah, we are invited to "unpack" the hidden meaning and find a lesson that is relevant to our lives today. Not so easy with this one. Here's my take away; I have read this Torah portion as an adult every year for close to 20 years and I don't have any better understanding of why a woman is cast away after giving birth or what Tza'raat is or any of the related symptoms.
I always find myself drawn to the same thing. No matter when, why or for how long a person is sent away, there is always a time when that person is fully healed. Once this happens, they are welcomed back into the community. Nobody holds "it" over their head. In this parasha, only the Kohen can judge. Only the Kohen has the ability to engage the person and only the Kohen can determine when she/he is fully healed. And everyone else, they are not judge or jury. They must accept the Kohen's ruling. When the time comes, they must welcome the person back into the community. In many ways Parashat Tazria is about forgiveness.
If only we could find a way to mirror this behavior, "dye-ei-nu"! Think about how many times someone we know has been cast out, shunned, isolated from the community for one reason or another. Think about the tremendous damage caused by gossip, speculation and sometimes pure nastiness. Think about the wounds that all of this causes and how difficult, how nearly impossible it is for someone to truly recover, truly heal from the situation. What if our role were simply to forgive?
Mekor Ha'Chayiim, Source of Life, as we move into Shabbat and make our way closer to Passover, let us begin an intentional process of reflection. Let us look inward examining our need to judge and our ability to forgive. Let us consider the wounds we have caused and those we have healed. May we arrive at Passover with a renewed commitment to honor the blessing of freedom through deeds of kindness and compassion for the other.
May Shabbat be peaceful and full of blessing.
Shabbat shalom u'mevorach,
Laurie
4.1.16 Forgiving God
Parashat Sh'mini
Leviticus 9:1–11:47
A lot going on so let's jump right in. Here's a snapshot (definitely worth reading the whole poriton); Aaron's sons, Nadav and Avihu bring an offering of "strange fire" to God. God didn't command this offering and they are killed. Aaron is silent in mourning. God commands the first laws of kashrut. And we learn about the mikveh (immersion into purifying waters).
It is very hard to understand God's reaction in response to Nadav and Avihu. Why are they killed? What is the "strange fire" and why is it so terrible that they brought the offering without being commanded?
Let's see what some of our Rabbis have to say:
Rabbi Eliezer says they died because their actions implied that they were making decisions about Jewish law and they didn't have this authority.
Rabbi Ishmael says they died because they drank wine and before entering the Tent of Meeting to make their offering. This is forbidden.
That's it? That's all you got?
I'm sorry Rabbi Eliezer and Rabbi Ishamel but this time, neither of your explanations is very satisfying. I simply believe there could have been a better way to respond. Was death really necessary? God could have spoken to them and clarified that only God and possibly Moses have the authority to create the rules, their job is to follow the rules. I cannot rationalize or explain God's actions. I feel let down and am disappointed in God (hope that is allowed). I actually feel God made a mistake (hope that is allowed too).
I think about how challenging it is to sit with disappointment, especially when it is directed at a person and not a situation. What happens when someone let's us down? When someone falls short of what we expect? Moving through disappointment requires a lot of patience and a lot of softening. We really need to put ourselves in the mindset of forgiveness. We cannot explain or understand their actions and so we must figure out a way to let go. If we can't find a way to forgive then we risk being stuck in a permanent state of disappointment. This will undoubtedly compromise our relationship with the other person.
But how? How do we forgive? How do we soften? How do we let "it" go?
We just do it.
We make a choice to let "it" go either because we desire to be in relationship with the other or because we want to be able to move through the experience. We make the decision to soften and release ourselves from the disappointment. (I also find it very important to share these feelings with the other so they know how their actions impacted me.) We trust, we believe, we have faith that because of the desire to be in relationship, their will be growth.
So, God, if you are listening (and even if you aren't), I forgive you. I forgive You because I want to be in relationship with You. I forgive You because of the commitment we have made to one another. I forgive You because sometimes mistakes are made, including very large ones. I forgive You because I know you are not defined by one action.
Mekor Ha'Chayiim, Source of Life, as we move into Shabbat, may each of us make room to forgive the other and/or ourselves for even very large mistakes. May we learn from these experiences and use them to help us when we are faced with similar situations in the future.
Shabbat shalom u'mevorach (a full and blessed Shabbat),
Laurie
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
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.
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
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
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"
TORAH - IN THE NEWS - JUST JUSTICE - HARLEM SHABBAT SING - TOILETRIES +
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Shabbat Beineinu.
Details below.
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
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