6.19.15

Our hearts are broken and heavy this morning, a day after the horrific shooting of nine innocent people who were violently murdered by Dylann Roof.  They were studying text, Torah.  He was learning with them.  Can you imagine?  What space should be safer than a Church?  "This should not have happened."  That's what everyone seems to be saying. "This should not have happened".  

And yet, it has happened and continues to happen.  What will it take for us to to respond with more than just verbal reactions?  What will it take for us, for our country to acknowledge and accept that racism and hatred is a real problem and that what happened in South Carolina is not an isolated incident?  What will it take for those of us who have not been personally effected, to take action on behalf of those who have lost children, partners, parents, friends and teachers?  

This hatred is not isolated towards one group.  There are too many "isms" in the "freest nation in the world".  We have lost sight of the most important Torah. "Love thy neighbor (as if it were your friend)."  

What can we do? 

-------we pause for some exploration of the weekly Torah portion-------

Parashat Korach

Numbers 16:1-18:32

This week's parasha introduces us to a man named Korach.  Korach is a good example of someone who has the potential to be a strong and successful leader.  He is someone who takes initiative.  He knows how to gather people.  He has a dynamism that people are attracted to and want to be near.  Korach could have been a great leader.  AND, yet he ended up being swallowed by the earth.  This was his consequence, for gathering and rallying 500 people against Moses and Aaron, and therefore against God.

Korach was frustrated with the situation.  Or perhaps he was just jealous of Moshe's relationship with God.  Perhaps he was envious that Moshe received special attention from God.  Maybe Korach wanted to be God's "bestie"?  We don't know the inner workings of Korach (or of any person).  We only have access to the outer actions.  Korach took matters into his own hands.  He stepped over Moshe, basically calling for his resignation and ultimately defied the rules of the Israelite community commanded by God.

In the end, in front of the Israelite nation, God opened up the earth and swallowed Korach.  Should God have demonstrated compassion and understanding?  Should God have spoken to Korach about making "good choices"?  Or was this a necessary death?  Moshe is the only person speaking out, trying to persuade Korach to change his mind and retreat. The rest of the people are silent.

Korach and Dylann Roof took matters into their own hands.  We don't know why for certain.  We only know what they did.  In the Torah, God intervenes. Today, we can't rely on God opening the earth and swallowing up evil.  Today, the power is in our hands.

What can we do?

We can each take an honest look inside at our own truth.  We can each confront our own biases, our own "isms".  We can speak up and speak out and not remain silent in the face of hatred towards others based on race, gender, economics or sexual orientation.  

Shabbat is the weekly reminder of God's work to create the world.  Humanity was created with Godlike abilities and given the responsibility to continue this work. 

Mekor Ha'Chayiim, Source of Life, as we move into Shabbat let us hold the families whose loved ones died in our hearts and in our prayers.  May we examine and address our personal "isms" and decide that we will no longer accept hatred.  May we be mindful of and act on our individual and collective responsibility to speak up and speak out.  May the Godliness in each of us be used to elevate ourselves and the "other".

We remember,
Cynthia Hurd
Susie Jackson
Ethel Lee Lance

Rev. DePayne Middleton-Doctor
Rev. Clementa Pinckney
Tywanza Sanders
Rev. Sharonda Singleton

Rev. Daniel L. Simmons Sr.
Myra Thompson

May their names be forever a blessing through the lives we live.

Shabbat shalom u'mevorach,
Laurie

6.12.15 Shabbat Shalom!

IS YOUR CHILD GOING TO SLEEP AWAY CAMP?  SEND ME THE CAMP ADDRESS SO I CAN SEND A POSTCARD FROM ISRAEL?

IS YOUR CHILD ONLY ATTENDING DAY CAMP?  SEND ME YOUR MAILING ADDRESS SO I CAN SEND A POSTCARD FROM ISRAEL?

CELEBRATE SHABBAT ON 6.19 "UNDER THE BRIDGE" - 6:30pm, BYOPicnic Dinner, Brooklyn Bridge Park

beineinu.com - CHECK OUT THE NEW WEBSITE and see what's coming starting this Fall.

B'shalach

Bamidbar/Numbers 13:1-15:41

"Doable?  Impossible?  It's a very fine line."

Moshe has sent twelve scouts (one man from each tribe) to check out the "Promised Land".  What's the fruit like?  Is it ripe and ready in season?  He asked them to look at the soil, "...is it fat or lean?" (Num. 13:20)  "Are the people strong or weak, few or many?" (13:18)  Do they live in camps or fortresses?  Essentially, Moshe wanted the scouts to offer their opinion on whether or not the Israelites could conquer this land.

After forty days (There's that number again. It's so popular!) the scouts returned.  The majority of the scouts returned offering a very bleak assessment.

Chapter 13:

27They told him and said, "We came to the land to which you sent us, and it is flowing with milk and honey, and this is its fruit.		כזוַיְסַפְּרוּ לוֹ וַיֹּאמְרוּ בָּאנוּ אֶל הָאָרֶץ אֲשֶׁר שְׁלַחְתָּנוּ וְגַם זָבַת חָלָב וּדְבַשׁ הִוא וְזֶה פִּרְיָהּ:
28However, the people who inhabit the land are mighty, and the cities are extremely huge and fortified, and there we saw even the offspring of the giant.		כחאֶפֶס כִּי עַז הָעָם הַיּשֵׁב בָּאָרֶץ וְהֶעָרִים בְּצֻרוֹת גְּדֹלֹת מְאֹד וְגַם יְלִדֵי הָעֲנָק רָאִינוּ שָׁם:

But Caleb, from the Tribe of Judah, had a very different take.

Chapter 13:

30Caleb silenced the people to [hear about] Moses, and he said, "We can surely go up and take possession of it, for we can indeed overcome it."

לוַיַּהַס כָּלֵב אֶת הָעָם אֶל משֶׁה וַיֹּאמֶר עָלֹה נַעֲלֶה וְיָרַשְׁנוּ אֹתָהּ כִּי יָכוֹל נוּכַל לָהּ:

How is it that 12 people who were in the exact same place, saw the exact same things, conveyed different assessments?  Why wouldn't they automatically have the same reactions?  What happens between the "seeing"/"experiencing" and the "processing"/"assessing"?  Why does one brain "see" a situation one way"  And another brain "see" it a different way?  Why doesn't the same situation evoke the same reaction?  What enables some people to believe, to trust that she can successfully overcome a difficult, challenging or impossible situation?  Why doesn't everyone have this trust and faith?  Is it something we can cultivate and learn?  Or are we born with that disposition?

"Caleb" translates into "like a heart".  Maybe that's part of it?  When we lead with our heart, with our love, does it eventually translate into strength that then enables us to face the impossible?  When we lead with our heart, our truth, are we more likely to take on a challenge, even if we don't end up achieving the desired outcome?  When we lead with our heart, with our best intentions, is that a tool for helping us in the face of adversity?  

Mekor Ha'Chayiim, Source of Life, as we move into Shabbat may we tap into our "lev", our heart and be mindful of leading and living with heart energy.  May this intentionality bring strength as we face adversity and challenge.

Shabbat shalom u'mevorach,

Laurie

6.5.15 B'ha-alotecha

WHO'S GOING TO SLEEPAWAY CAMP THIS SUMMER?  

SEND ME YOUR CHILD/REN'S CAMP ADDRESS AND I WILL SEND A POSTCARD FROM ISRAEL.

UPCOMING: 

details available at the bottom of this email and on the website 

(beineinu.com - it's a new website - check it out - tell us what you think)

6.6 "HARLEM SHABBAT SING"

6.19 "UNDER THE BRIDGE"

9.2015 HIGH HOLY DAYS

2015-2016 BEINEINU LEARNING GROUPS FOR KIDS AND ADULTS

AND NOW FOR SOME TORAH...

B'ha-alotecha

Numbers 8:1-12:16

Like every parasha, there is a lot going on.  God is giving Moshe a ton of instructions to pass on to the Levites.  My favorite is that the Levite will start work at age 25 and finish at age 50.  Can you imagine?  Forced retirement at age 50?  Today, the average age for retirement is about 75.

There is a section where Miriam speaks "negatively" of her brother, Moshe (she didn't approve of the woman he married) and is punished by God, with leprosy and sent out from the Israelite camp.  FYI:  Aaron also spoke "negatively" of his brother but God did not strike him with leprosy.  Rashi says it's because she spoke first.  "Fair or not fair? - Talk amongst yourselves."

Our focus this time around:

Chapter 8

1The Lord spoke to Moses, saying:		אוַיְדַבֵּר יְהֹוָה אֶל משֶׁה לֵּאמֹר:
2Speak to Aaron and say to him: "When you light the lamps, the seven lamps shall cast their light toward the face of the menorah."		בדַּבֵּר אֶל אַהֲרֹן וְאָמַרְתָּ אֵלָיו בְּהַעֲלֹתְךָ אֶת הַנֵּרֹת אֶל מוּל פְּנֵי הַמְּנוֹרָה יָאִירוּ שִׁבְעַת הַנֵּרוֹת:

I read through the beginning of the portion rather quickly paying no attention to the beginning.  What's significant or special about lamp lighting?

But, I kept returning to the light.  And then it "dawned" on me (pun intended), "B'ha-alotecha" is translated as "when you light", referring to the menorah. But it is also related to the verb "lha'alot" which means to "raise up", "lift" or "elevate" (just like in the word "aliyah" - when you "rise up" to the Torah or "rise up" and move to Israel.)  

The instructions around building the lamps, lighting the lamps and keeping them light are another set of tasks related to the mishkan, which is eventually replaced by the Temple.  Everything is about service, praise and devotion to God. Everything is about raising up God.  Part of establishing a "one God/one people" religion, had to include clear guidelines for how to show gratitude and praise in exchange for Divine protection. 

We no longer have the Temple, or the lamps or even Levites to light them, but the power to "light", to "raise up", to "lift up", remains in our hands.  In the Bible the responsibility rested in the hands of the Levites.   Today, it rests in the hands of every human being.  Once again, I am brought back to the first story in our Torah, the story of creation.  Every human is created in the image of God.  This means that every human deserves to be "raised up".  When we raise up another person, we raise up God.  Elevating the soul of a person, elevates God.  Lifting the spirit of another, is lifting the spirit of the Divine.

How will we "light up" the face of the other?

Mekor Ha'chayiim, Source of life, as we move into another Shabbat, as we claim another gift, another opportunity for rest, for reflection, may we be reminded of our capacity, privilege and responsibility to light, raise and lift up the soul of humanity and in so doing, we will light, raise and lift up the soul of the Divine.

Shabbat shalom u'mevorach (a restful and blessed Shabbat),

Laurie

5.29.15 Naso

SAVE THE DATES: details at the bottom 

• Harlem Shabbat Sing - June 6th
• Under the Bridge - June 19th
• High Holydays - Awakening Spirit.  Awakening Soul.

Parashat Naso

Numbers 4:21-7:89

If you are in a rush, just scroll down and read the "stuff" in bold.

This Torah portion has got it all: Counting - Jealousy - Bitter Waters - Priestly Blessing - Nazarites - 12 Days of Dedication...

W - H - A - T??? I have read, re-read and read it again finding myself more confused and frankly more frustrated each time.  This is one of those Torah portions, one of those weeks where I seem to have a lot less understanding and a lot less tolerance for the events in the Torah.  I seem to have a lot less patience for making excuses for the time in which these events took place.  "It" just doesn't make ANY sense.  None of "it" makes any sense.

Maybe you can figure it out.

The Torah portion opens with God instructing Moshe to "take a census", a counting of many different groups of Israelites.  Men, thirty to fifty years old get counted according to to their family/their tribe, and each group is assigned a special task in association with the Mishkan - the tabernacle (the moveable ark that houses the tablets).  

An example;

Chapter 4:

22Take a census of the sons of Gershon, of them too, following their fathers' houses, according to their families.		כבנָשׂא אֶת רֹאשׁ בְּנֵי גֵרְשׁוֹן גַּם הֵם לְבֵית אֲבֹתָם לְמִשְׁפְּחֹתָם:
23From the age of thirty years and upward, until the age of fifty years you shall count them, all who come to join the legion, to perform service in the Tent of Meeting.		כגמִבֶּן שְׁלשִׁים שָׁנָה וָמַעְלָה עַד בֶּן חֲמִשִּׁים שָׁנָה תִּפְקֹד אוֹתָם כָּל הַבָּא לִצְבֹא צָבָא לַעֲבֹד עֲבֹדָה בְּאֹהֶל מוֹעֵד:
24This is the service of the Gershonite families to serve and to carry.		כדזֹאת עֲבֹדַת מִשְׁפְּחֹת הַגֵּרְשֻׁנִּי לַעֲבֹד וּלְמַשָּׂא:
25They shall carry ("Naso") the curtains of the Mishkan and the Tent of Meeting, its covering and the tachash skin covering overlaid upon it, and the screen for the entrance to the Tent of Meeting.		כהוְנָשְׂאוּ אֶת יְרִיעֹת הַמִּשְׁכָּן וְאֶת אֹהֶל מוֹעֵד מִכְסֵהוּ וּמִכְסֵה הַתַּחַשׁ אֲשֶׁר עָלָיו מִלְמָעְלָה וְאֶת מָסַךְ פֶּתַח אֹהֶל מוֹעֵד:

And then...

... there is a section on what happens to a wife who cheats on her husband OR, and this is what's really shocking - a husband who feels jealous even if his wife hasn't cheated on him.  

She is brought before the Kohen and forced to drink "bitter waters" (no idea what this is - bleach?  Vinegar? Some kind of poison?  And if she can stomach the toxic beverage then she is in the clear.  If she cannot, which I doubt there was a woman who could, "the curse bearing waters shall enter her to become bitter and her belly will swell and her thigh will rupture.  And she shall be a curse among her people." (5:27)  Oh, the woman is supposed to say "Amen, amen" after drinking the "bitter waters".

W - H - A - T?????  This is absurd, even for the Torah and frankly, it's completely abusive.

Did our ancestors really do this?  Did God really command this practice?  And THEN...

...God gives the instructions for a man who volunteers to become a Nazir.  As far as I can tell, this is a man who dedicates his service to God and takes a vow to live a life very similar to modern day Priests.

W - H - A - T???  This seems absurd, even for the Torah (although I don't think it qualifies as abusive.  It's a man's choice.  Hence the smaller font.  And THEN...

...God commands Moshe to bless the people with the following blessing - known as the Priestly Blessing, Birkat Kohaniim (this is the same blessing offered to B'nai Mitzvah, to couples under the chuppah/wedding canopy, and to the entire community in some synagogues every Shabbat morning).  

It goes like this:

May God bless you and keep you.

May God's face be revealed to you and be gracious.

May God's face turn towards you and give you peace.

W - H - A - T???  This does not seem to fit with what preceded or what follows.  The parasha closes with a detailed description of 12 days of dedicating the Mishkan via 12 different families offering 12 different kinds of sacrifices.

This Torah portion moves from harshness to tenderness to unreasonableness without pause and seemingly without any difficulty.  God moves from one mode and mood to another effortlessly.  At least that's how the text reads.

Remember, back in the beginning I wrote, "I have read, re-read and read it again finding myself more confused and frankly more frustrated each time."

When I get stuck, which happens quite a bit, I let the content linger.  I don't let it weigh heavy but I don't dismiss it or push it aside. I find something that calls out to me and focus on that for the coming Shabbat.  I am optimistic that at another time the pieces that don't make any sense will eventually have an impact.  Thank goodness, we read the Torah every year.  

So this week, I am choosing to focus on the Priestly Blessing, Birkat Kohaniim.  I want this to be true.  I want to believe that God's face is shining on me, being revealed and being gracious.  I want to believe that God is turning towards me and with that turning, with that revealing, peace is the result.

I want to believe this and I do believe this happens often.  God's face is reflected in the face of every human being.  God's face is revealed in the face of every human being.  God's face is turning towards me, turning towards you every time another human being turns his/her face towards me/towards you.  Every human being holds God's face in his/her face.  Which means, "IT's" ALL in our hands.  We decide how God's face will be revealed.   We decide when we reveal with grace.  We determine when there will be peace (which incidentally is also connected to the word "shalem" - fullness/wholeness).

Mekor Ha'chayiim, Source of Life, as we move into Shabbat may we choose grace. May we choose to reveal God's face (often) through kindness, through compassion and through love.  And may the result be peace and wholeness.

Shabbat shalom u'mevorach,

Laurie

5.22.15

5.22.15 Mah norah HaMakom hazeh
"How AWESOME is this PLACE" 

For the past year I have been participating in a Mindfulness Meditation Teacher Training program with 34 others - many are rabbis, some are doctors, some are therapists and some are artists.  In addition to monthly exercises, readings, a daily meditation practice and submitting a monthly write up to discuss with our mentor, our training  includes attending three weeklong SILENT retreats.  during this time we engage in walking and sitting meditation, yoga, study (listening to the teachings of the faculty) and mindfulness eating.  There are two 20 minute talking slots for faculty "check-ins".  The experience is always challenging, always nurturing and always worth it.

The focus for April was fear.  The instruction was to pay attention to the fear that arises during meditation.  We were asked to select one prayer and develop a month long "prayer practice".  The instruction was to take 7 seconds to say each word and reflect on the following questions:  "Is there a relationship between the fear that arises and the prayer we are reciting?  What is the connection between the two?" 

I was pretty skeptical because I never thought of myself as someone who experiences fear.  I feel safe, protected and loved.  Those things are all true AND…

Here's my write up from April: 

I spent the past month developing a prayer practice on "Pokeiach Ivrim" - "Giving sight to the blind."  In the beginning it was just words - 7 seconds for each word.  "I can do that."  I did that. I sat.  I breathed.  I spoke.  I sat.  I breathed.  I spoke.

Is this prayer?  It depends.  Is this a trigger for prayer?  It depends.

For me, the kavannah (the intention) that accompanies me while I say the words, will determine whether or not it is prayer or a trigger/precursor to prayer.

I chose this blessing for my practice because sight/awareness seem to be in the foreground of my existence right now.  I need to be able to see - see the truth, see the real, see the hidden.  I need to be aware - be fully present.  And when these elements are shaky or imbalanced, fear starts to rise.  Noticing the fear is just the start.  Focusing on my breath and softening the judgement keep the fear from rising.  The softer the judgement the more sight/awareness I have.

Over the month I could feel my strength, my will, rise against the fear and judgment. Saying the words, breathing them slowly and thoroughly became a tool against fear.  By the end of the month the breath and words were intertwined - there was no distinction.  They were ONE.  The more the oneness came through the less fear surfaced.  

I only had a brief amount of time (not sure the exact amount - a few minutes? or a few seconds?) completely without fear.  Initially this was disappointing but then as time progressed, it didn't actually matter.  The practice carried throughout my day bringing about a continuous flow of calm and awareness.

Blessed One, fully present in this world, modah ani lifanecha, I stand before You in gratitude, for the ability to exercise my power, to extend breath and bring about sight to my blindness.

And now back to the silent retreat.

During one of the sitting meditations As my breathing slowed, I started to notice fear arising.  I noticed it, and let go of it with each exhale.  I did that over and over and over again for close to an hour.  "Noticing the fear.  Letting the fear go.  Noticing the fear.  Letting the fear go.  Noticing the fear.  Letting the fear go." This went on for a few days and I wasn't sure I would ever be rid of the fear.  During another sit, I specific verse kept creeping into my mind "Mah Norah HaMakom hazeh" - "How awesome is this PLACE".  This was the answer to my "pokeiach Ivrim" - "opening the eyes of the blind" - opening my eyes.  

I will explain:

"norah" = awesome (rather awe full - filled with awe)

"norah" is related to the word "yirah" = fear/awe in direct relation to God.

And then it hit me.  "yirah" - a state of awe, happens when I hold God within my fear.  Without God, my fear is just a vehicle for BEING afraid.  With God, my fear transforms into something tangible that enables me to act, causing the fear to soften and my strength to rise in its place.

"Makom" = means "place" and is also another name for God.  Using this definition the verse reads; "How awesome is this God".

I realized several things; fear is natural, especially when change happens and when something new begins.  Opening my eyes, seeing what's true, reflecting on this truth, enables me to be fully present.  This state of full presence allows me to bring God into the fear and (sometimes) that's when the fear becomes awe.

Baruch Atah Adonai, Eloheinu Melech Ha'Olam, Pokeiach Ivrim. 

Blessed One, You are Adonai, our God, King of the Universe, who gives sight to the blind.

Blessed One, fully present in this world, modah ani lifanecha, I stand before You in gratitude, for the ability to exercise my power, to extend breath and bring about sight to my blindness.

An invitation for you:

Dedicate 5 minutes every day, for 7 days, to sit/meditate quietly and notice any fear that arises.  Begin by reflecting on where you feel God in relation to the fear.  Notice what arises and practice letting it go.

INSTRUCTION:

Sit comfortably.

Allow your muscles to release and fall gently.

Take in several long  breaths.

Allow the breath to slow down.

Mekor Ha'Chayiim, Source of life, as we move into Shavuot and receive the Torah anew (as if it were the first time), may the breath hold the fear (but not hold onto it) and release it.  May the breath be a source of softening and compassion.  May the breath be the bridge to seeing and awareness.  May the breath be a source of compassion and connection between myself and God.  May the fear transform into awe.

Shabbat shalom,

Laurie

5.8.15 Emor

DISCLAIMER:
This week's Torah is a little long and very full.  Go ahead and only read 1/2 this week and 1/2 next week.  I will be away next week on a silent retreat and won't have access to a computer to write the "little Torah".  

Sh'mita Update and Parashat Emor 

Sh'mita (reminder this is the practice of letting the earth lie fallow - every seven years we are not allowed to contribute or gain from the land)
This year, starting August 8th, I took on a personal Sh'mita practice of not gaining from or contributing to the "economy" by refraining from purchasing any clothing, shoes, or jewelry.  In general I have been able to keep this practice.  
But, I have made some purchases and here they are:
1.  In Morocco I purchased a rug, bracelet, 2 pairs of earrings and some ceramics (I did give some of the jewelry away as gifts which was already permitted.  But kept the rug, a bracelet and a pair of earrings for myself).  Justification:  "When will I be back in Morocco?"
2.  1 pair of winter boots.  
 Justification:  I actually needed a real pair of winter boots.

Over time it has definitely gotten easier.  In fact, I rarely think about shopping.  I am a little nervous about how I will react once the year is over.  Will I maintain the practice?  Will I end up purchasing more because the "restriction" the "commandment" has been lifted?  
----------------------------------------------------------------------------------------------------------------------------------------
Now for some TORAH

Parashat Emor

We are exploring Parashat Emor.  It's a parasha of "CAN'Ts, DON'Ts and SHOULD NOTs.  It's filled with a ton of laws around what Kohaniim(Priests) are not allowed to do, what their children are not allowed to do, what cannot be sacrificed, who cannot offer sacrifices and what to do with someone who "blasphemes" God.  It might seem irrelevant, antiquated, tedious and perhaps boring.  But, I encourage you to read it with an open heart reflecting on the following questions:

1. What is relevant about all of these laws, regulations, and rules?

2.  Why would God condone the stoning/hanging of "one who blasphemes God"?  Isn't it better to swear against God than another person?  Or not?

3.  How does this parasha relate to good and evil or rather good vs. evil?

Commentary on Leviticus 22:32 

"You shall not profane My holy name, that I may be sanctified in the midst of the Israelite people-I Adonai who sanctify you." 

v'nikdashti, "and I will be made holy" (by you)

P'sikta D'Rav Kahana (6 c.e.), one of the oldest collections of midrash and commentaries on the Torah. The P'siktateaches:

"You are My witnesses, says the Lord . . . that I am the One; before Me there was no God formed, neither shall there be any after Me" (Isaiah 43:10). Thus said Shimon bar Yohai: "If you are my witnesses then I am the One, the first One, neither shall there be any after Me. But if you are not My witnesses, I am not, as it were, God." (P'sikta D'Rav Kahana, 12)

If you are not My witnesses, I am not, as it were, God."

----------------------------------------------------------------------------------------------------------------------------------------

BACK TO LP:  In the context of the Torah, our lives, our very existence as a people, are dependent on the actions of God. And here for this one shining moment, the Torah teaches us that God's Holiness, God's Presence in the world, is dependent upon us.  

This is amazing!!!  The only way God exists is if we say God exists!  Can you appreciate the amount of power that is in our hands?  Can you sense the tremendous level of vulnerability God is expressing (and experiencing) in this moment?  No matter how many commandments, no matter if we observe them or not, God can only exist is we say God exists.

QUESTION for each of us to consider:  How do we do this?  How do we make God holy?

----------------------------------------------------------------------------------------------------------------------------------------

Some additional commentary to explore:  The first one is contemporary and the second is from Rashi.  

1.  Commentary by Professor Arnold M. Eisen on April 23, 2013 in Jewish Thought - there is an audio piece (about 10 min).  

Click on this title and then click on "download": The Spirit of Jewish Leadership

Commentary by Professor Arnold M. Eisen on April 23, 2013 in Jewish Thought

"Two themes in this week’s Torah portion strike me with particular urgency and force: how Israelites should mourn the dead, and the qualifications required for the priesthood. These themes are important in any time or circumstance, and especially..."

2.  What does Rashi have to say about the final verse?

23And Moses told [all this] to the children of Israel. So they took the blasphemer outside the camp and stoned him, and the children of Israel did just as the Lord had commanded Moses.		כגוַיְדַבֵּר משֶׁה אֶל בְּנֵי יִשְׂרָאֵל וַיּוֹצִיאוּ אֶת הַמְקַלֵּל אֶל מִחוּץ לַמַּחֲנֶה וַיִּרְגְּמוּ אֹתוֹ אָבֶן וּבְנֵי יִשְׂרָאֵל עָשׂוּ כַּאֲשֶׁר צִוָּה יְהֹוָה אֶת משֶׁה:
and the children of Israel did: the whole procedure of stoning, described elsewhere [in Scripture]-namely, “pushing” [him off a two-story building-see Rashi on Exod. 19:13 and Sanh. 45a] the actual “stoning” and “hanging” [him afterwards on a pole, taking him down before nightfall and burying him then-see Deut. 21:22-23 and Rashi there]. — [Torath Kohanim 24:252]		ובני ישראל עשו: כל המצוה האמורה בסקילה במקום אחר דחייה, רגימה ותלייה:

If you are interested in reading more Rashi:  go to chabad.org, click on weekly Torah portion, look to the far left and click on "all parashas", click on "Emor" and then click "show Rashi's commentary"  

And feel free to "google" - "commentary Parashat Emor"  to explore even more.

5.1.15 Parashat Kedoshim

"You are holy.  Because I, the Lord your God am holy." (Leviticus 23:32)

This is how the portion opens.  This is the promise.  This is the hope.  This is our right.  God is presenting the greatest example of unconditional love.  We don't have to do or not do ANYTHING.  Being holy is automatic.  It's not based on what we say, or think, or feel.  It's not dependent on our actions  God is our God and we are God's people.  This, plus that, means we are holy.  We are "kadosh".  (God certainly would prefer, and actually also insists that we fulfill the mitzvot.  But, we are holy regardless.) 

The portion opens with this verse but doesn't explain what it means to be holy, to be "kadosh".  What does it mean to be holy?  What does it feel like?  What does it look like?  Once we have it, can we we lose it?

As usual, I am left with more questions than answers.  I have thought about this concept of "kadosh" a lot.  It's woven throughout our liturgy, part of how we welcome in Shabbat and a integral piece of the Passover seder (feel free to sing or hum along - "kadesh, urchatz, karpas, yachatz…").  So why doesn't God follow the statement with some specifics around what this actually means?

If I am holy because God is holy, and you are holy because God is holy, and my neighbor is holy because God holy, and the farmer in Nebraska is holy because God is holy and EVERYONE is holy because God is holy then perhaps what it means to be holy is for each of us to be ourselves?  If the "kadosh" is automatic, then maybe what God is saying is "be you!", "be fully you".    And how does one do this? How do we get ourselves into position so we can be fully ourselves?  How do we direct ourselves towards being our full self?

Maybe there is a distinction between being holy and being able to activate our holiness?  Being holy is just the beginning.  In order to activate the holiness within, we need to think, feel and do.  We need to have an intention to live holy.  God sets us up, gives us the soil.  Then it's up to us to cultivate the soil, open the richness of the soil to support growth.

Mekor Ha'chayiim, Source of Life, "THANK YOU" for the gift of "kadosh".  As we move into Shabbat, may we focus our intention on activating this gift.  Let us BE our full selves.  

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