1.29.16 Rabbi David Kalb on Yitro

This week's Little Torah is by Rabbi David Kalb.  I hope his insights bring meaning.  My  comments/reactions are in purple. Shabbat shalom, Laurie

This week’s Parsha, Parshat Yitro tells the story of Matan Torah (the receiving of the Torah) at Mount Sinai. What I have always found fascinating about Parshat Yitro is the lead up to Matan Torah. Before God gives the Torah to B’nai Yisrael (The Israelites) in Chapter 19 of Shemot (Exodus) there are clouds, the Shofar, thunder, lighting, smoke, fire and the mountain shudders. Why? What is going on here? Why the special effects? Why does God give this prelude to Matan Torah? Why does God feel that it is necessary to have clouds, the Shofar, thunder, lighting, smoke, fire and the mountain shuddering, before the giving of the Torah?

I am sure that many people look at this section of the Torah and automatically assume that the reason for the special effects is to make the people have Yirat Hashem, (a fear of God). That would be the case, if the experience at Mount Sinai was purely for the purpose of giving of the Torah. However, the experience at Sinai was also for God to reveal God’s self to the Jewish people, for the people to have a more direct spiritual interaction with God. [This is a defining moment in the establishment of the covenant between God and the Israelites.  This is THE moment when God says "we are in this for the long (very long) haul." (Or something to that effect.)  So IT betta be big!

The commentator Rashi on Shemot 19:17 puts it in a beautiful way when he describes the experience between the Jewish people and God at Mount Sinai by stating that, “the Shechinah (the presence of God) went forth to meet them (the people) like a Chatan, (a groom), who goes forth to meet the Kalah, (the bride).” It was not simply an experience of God teaching a class on Jewish law. Therefore, the question is, if the purpose of the experience at Mount Sinai was for the Jewish people to interact with God in this very direct way like the Chatan and the Kalah, then why would God precede Matan Torah with clouds, the Shofar, thunder, lighting, smoke, fire and the mountain shuddering?

Imagine that you are getting married. You are under the Chupah (the marital canopy) with your Bashert (soultmate) and the Rabbi pulls out a Shofar and lets out a Tekiah (one loud long blast) and then a cloud descends with thunder and lightning accompanied by smoke, fire and the shuddering of the floor, where the two of you are standing. This does not sound like the most intimate experience in the world. Yet this is the experience of Mt Sinai. I would have thought that these types of sights and sounds would be a hindrance during the divine revelation. During this intimate moment between God and B’nai Yisrael, it could distract people from this spiritual experience.  [What if we actually pretended that we were marrying God every time we were face to face with Torah?  What if we behaved as if God were our life partner?  What if we engaged the other as if they were married to God?]

Therefore, we need to ask what is happening here. When people are in the midst of a thunder and lighting storm, they have to make a huge effort to hear and see what is going on. If you add the sound of the Shofar, clouds, smoke, fire and a shuddering mountain into the mix you need to struggle even harder to understand what is happening. It is my belief that this was precisely God’s intention in having this atmosphere to accompany the experience of God revealing God’s self at Sinai. God wanted to make the experience complex for B’nai Yisrael. It is and should be complex to understand God. Keep in mind that God is infinite and we as human beings are finite. Therefore, trying to have a relationship with God who is infinite is, to say the least, somewhat challenging.

However, there is something else. With such distracting weather conditions and sounds it is possible that each person who was at Mt. Sinai saw the experience in a different way. This is not only true of the interaction with God at Sinai, but anytime we interact or try to gain a better understanding of God.  [This is the part that resonates most with me.  Everyone is entitled to experience and understand God in whatever is meaningful to them.  Especially if we are to understand the experience as something intimate.  ]

This point can be illustrated by a story. There was once a school for blind children that went on a class trip to a farm where they let children feed and play with the animals. There were three blind children who were accompanied by one teacher with sight. They all went over to the pen where they kept the goats. After the children played with the goats for a while, the teacher said, “What is a goat like?” The first child said “It’s soft and furry.” The second child said, “No it’s hard and scratchy.” The third child said, “No it’s wet and slippery.” How do we account for the children having such different experiences with the goat? The first child pet the goat’s fur, the second child touched the goat’s horns, and the third child was licked by the goat all over their face. Each of the children gave a correct answer, but it was a partially correct answer. The same is true in the way we experience God. We as finite human beings can only have partial answers about God. Therefore, we should try to collect as many partial answers as possible. It is important that spiritual communities give their members different views on understanding God. Communities that try to limit the way people look at God limit the spiritual growth of their members and worse yet, they limit God.

1.22 From the Narrow Place

Parashat B'shalach
Exodus 13:17-17:16

This is THE WEEK.  This is the first moment of full freedom for the Israelites (who are heading towards becoming a nation).  In this week's Torah portion, the Israelites cross the opened sea and walk from slavery in Egypt to freedom in the wilderness.
You know the scene.  Moses is standing at the shore along with 600,000 Israelites who are in a state of great panic because they know the Egyptian soldiers are chasing after them to bring them back to re-enslave them.  The waters are daunting, terrifying actually. Everyone is wondering how will they cross?  And that's where God comes into the narrative.  Once again, just like a super hero, God swoops in and saves the day.  God tells Moshe to place his staff into the water.   The waters split and create two sturdy walls leaving a clear path to the other side.  All the Israelites have to do is walk across and they will be free.

Egypt, in Hebrew "Mitzrayiim" also means "the narrow place".  The Israelites are leaving the narrow life of slavery.  A life that is very constrictive emotionally, physically and intellectually.  Their existence has been controlled, dictated by Pharoah and pre-determined for over 10 generations.  And now, all they need to do is walk across and be free.  

Of course it isn't that simple.

In fact it's the opposite.  The mind, body and soul have to be completely retrained and reprogrammed.

In order for full freedom to be achieved the Israelites must leave the narrow place and enter into the expansiveness of the wilderness.  The narrow place is restrictive but it is known, it's safe and reliable.  The wilderness is the opposite.  Freedom is wild, unchartered territory.  It is totally unknown and filled with all kinds of possibilities and outcomes.  Freedom requires risk and failure.  Freedom includes being vulnerable.  In order to be fully free, one has to unpack the narrow place and leave it completely.

The Israelites are human and full freedom is not achieved quickly.  It's a very long process and a deep struggle. 

Their story is a metaphor for all of us.  We read this portion now but Passover isn't for another three months.  Many wonder why the reading of the portion isn't aligned with when the holiday falls.  I believe this is because we need time to prepare to celebrate freedom.  We need to unpack our own personal narrow places and make our way to the wilderness, the expansiveness of freedom.  A true celebration of freedom for our people and for ourselves, can only happen when we are willing to face our limitations and our personal constrictions.  

We have three months to examine where we are narrow in mind, body and soul.  This examination can enable us to embrace the freedom and wilderness that lies ahead.  This examination can provide the opportunity for growth and change.  It can open up an array of possibilities and leave us with a sense of purpose and meaning.

It's up to us.  It's in our hands.  What will we choose?  Will we remain safe and protected in our narrowness?  Will we take the risks required in achieving freedom?

Mekor Ha'Chayiim, Source of Life, as we move into Shabbat, may we be nourished by our inner strength.  May we use this strength to face our narrow places thus allowing us to move into the opportunities that being free can offer.

Shabbat shalom,
Laurie

1.15.16 What if it really happened?

Summary of parashat "Bo" from Chabad.org:

The last three of the Ten Plagues are visited on Egypt: a swarm of locusts devours all the crops and greenery; a thick, palpable darkness envelops the land; and all the firstborn of Egypt are killed at the stroke of midnight of the 15th of the month of Nissan.

God commands the first mitzvah to be given to the people of Israel: to establish a calendar based on the monthly rebirth of the moon. The Israelites are also instructed to bring a “Passover offering” to God: a lamb or kid is to be slaughtered, and its blood sprinkled on the doorposts and lintel of every Israelite home, so that God should pass over these homes when He comes to kill the Egyptian firstborn. The roasted meat of the offering is to be eaten that night together with matzah (unleavened bread) and bitter herbs.

The death of the firstborn finally breaks Pharaoh’s resistance, and he literally drives the children of Israel from his land. So hastily do they depart that there is no time for their dough to rise, and the only provisions they take along are unleavened. Before they go, they ask their Egyptian neighbors for gold, silver and garments—fulfilling the promise made to Abraham that his descendants would leave Egypt with great wealth.

The children of Israel are commanded to consecrate all firstborn, and to observe the anniversary of the Exodus each year by removing all leaven from their possession for seven days, eating matzah, and telling the story of their redemption to their children. They are also commanded to wear tefillin on the arm and head as a reminder of the Exodus and their resultant commitment to God.

SO WHAT SHOULD WE DO WITH ALL OF THIS?

The Torah portions from the past several weeks reveal a God who acts from a place of power and violence.  God is harsh and unrelenting.  This image of God seems to lack any compassion or empathy.  This portrayal of God excludes any acknowledgement that the Egyptian people are innocent bystanders, subject to the whims of their Pharoah and God.  

One way to reconcile this, is by taking the events as metaphor.  If they really didn't happen then they aren't real and nobody really got hurt and nobody really died (children didn't die).  But, the greater challenge is in accepting the possibility that something like this did happen.  And if that is the case, how do we accept and embrace a belief and a relationship in a God who would act this way?

It is hard.  It is very hard.

Without condoning harm to others, as a way of obtaining freedom, we might look at the larger picture.  All of this is taking place during a time when a most radical move is happening and God is the one instigating it all.

Remember, the Torah is the story of the creation of monotheism.  God is taking a humungous risk breaking away from the group of gods to become one God with one people.  This risk requires tremendous strength and a significant demonstration of extreme power.  God has to be the most powerful, the most awesome, the greatest God that every "lived".

God never implements plagues like this again in the Torah.  Over time God has ceased to insert God's power, ceased to intervene in human conflict and struggle (even though there are many times I wish God would). Maybe the 10 plagues and the horror they brought onto the lives of so many Egyptians is the necessary cost of freedom at that time?

Unfortunately, even though God is no longer intervening in human conflict, humans continue to sacrifice innocent lives in the name of their cause.  I wish this weren't the case.

May we be committed to never taking our freedom or the cost of our freedom for granted.  We do this by standing up and fighting for the freedom of all who continue to be enslaved.

In blessing and friendship, Shabbat Shalom,

Laurie

1.8.16 A LITTLE EXODUS

HAPPY NEW YEAR!

As we begin 2016 and the Book of Exodus, we are reminded of the connection between past and present and the impact both have on the future.

Exodus tells the story of our coming into freedom, moving from slavery into liberation.  It is the foundational narrative of our people.  It is THE teaching for all generations; because we were strangers, in a strange land, we must care for the stranger. Because we were slaves and are now free, we are responsible for the freedom and liberation of all who are enslaved.

The Book of Exodus reminds us of our current access and capacity to impact what happens in the world around us.  What will we do with this access and capacity?

May 2016 be filled with compassion, kindness and a commitment to action.

Shabbat shalom,

Laurie

A poem for the new year;

Remember

Joy Harjo, 1951

Remember the sky that you were born under,
know each of the star’s stories.
Remember the moon, know who she is.
Remember the sun’s birth at dawn, that is the
strongest point of time. Remember sundown
and the giving away to night.
Remember your birth, how your mother struggled
to give you form and breath. You are evidence of
her life, and her mother’s, and hers.
Remember your father. He is your life, also.
Remember the earth whose skin you are:
red earth, black earth, yellow earth, white earth
brown earth, we are earth.
Remember the plants, trees, animal life who all have their
tribes, their families, their histories, too. Talk to them,
listen to them. They are alive poems.
Remember the wind. Remember her voice. She knows the
origin of this universe.
Remember you are all people and all people
are you.
Remember you are this universe and this
universe is you.
Remember all is in motion, is growing, is you.
Remember language comes from this.
Remember the dance language is, that life is.
Remember.

12.18 Close Call

SAVE THESE DATES:  
January 4 - Beineinu Learning Groups resume this week
January 9 - A little Torah returns
January 9 - Harlem Shabbat Sing 3:00pm
January 20 - "Wonderings" 8:00pm (Come!  We had a lot of fun this past Wednesday.)
January 22 - "Shabbat Beineinu" 6:30pm (service and dinner)


Time for some Torah...

Genesis 44:18-47:27
Va'yigash - "And he got closer"

We are nearing the end of the Book of Genesis and we are going to go out with a BANG! So much happens.  In fact, there is too much.  Instead of writing, I am recommending you watch 2 videos ("thank you" g-dcast) and follow the steps below.

1.  click on this link or paste it into your browser
http://www.g-dcast.com/vayigash-2008/

2.  watch the video (at least twice)

3.  acknowledge something you did that caused harm to someone (As the brothers did to Joseph when they threw him in the pit and told their father he was killed by an animal. Or as Joseph did to his brothers when he framed them and tried to get revenge before revealing his true identity.)

4.  take responsibility for your action by apologizing to the person you harmed

5.  do whatever it takes to repair the relationship 

6.  reclaim the closeness

7.  click this link to find out how the Book of Genesis ends:
http://www.g-dcast.com/vayechi/

When we finish reading a Book of the Torah it is customary to say "Chazak!  Chazak! Ve'nitchazek!"  - Strong!  Strong!  We will be strengthened!  I have always understood this to mean that studying Torah, unpacking the multiple layers of each story and then living the lessons, provides us with strength, strengthens us as a people and helps ensure our continued strength in the future.  With all of this collective strength, we can make the world better.

Shabbat shalom, 
Laurie

12.11.15 DONUTS AND/OR DIGNITY

Are you free this evening? 
Come celebrate Shabbat and Chanukah with Beineinu.
6:30pm - All Angel's Church - 251 W80th St(and BDWY - behind Zabars)

We are entering the 6th night of Chanukah.  For most of us, this is the season we indulge the material side of ourselves more than any other time of year.  We are swept up and away by showering others with stuff.  We experience joy from the joy we are bringing to others.  In between presents, we eat latkes and donuts, and light the Chanukiyah (remember; all Chanukiyahs are menorahs, but not all menorahs are Chanukiyahs). Chanukah is the time when everyone feels good. 

There is nothing wrong with any that.  

Except the holiday is about a lot more than feeling good.  In fact, it has nothing to do with feeling good.  Chanukah celebrates the rededication of the Temple that was destroyed because Jews were forbidden to practice their religion.  Chanukah highlights the deep divide that existed between Jews who wanted to maintain Jewish tradition and Jews who wanted to assimilate.  Chanukah illustrates the challenges of survival.  It reaffirms our strength and commitment to keeping Judaism vibrant and viable.  Chanukah is about restoring dignity.   

Our sacred texts teach over and over again;  since we were slaves in Egypt, we are responsible for ensuring the freedom of anyone who is enslaved.   We are mandated to love the other, not just tolerate, but love.  We are commanded to take action.

So this year, what will it be?  Donuts or dignity?  It should be both.  We should eat latkes. We should celebrate with family and friends.  We should spin the dreidel and there's no harm in giving someone a present.  We should also decide what we will do to affirm our strength as a people and demonstrate our commitment to keeping Judaism (and it's teachings) vibrant and viable.  

What can we do to bring dignity to the lives of others?  We know the problems. We know who is suffering.  We know the challenges.  We are commanded to act. It's our responsibility and it's our privilege.  How can we use our privilege to compel us to strive for dignity for everyone?  Only then will the true meaning of Chanukah be realized.  

Mekor Ha'Chayiim, Source of Life, as we move into Shabbat and Chanukah, may the light of the Shabbat candles and the light of the Chanukah candles, remind us of our privilege and our tremendous capacity to act.  May the light of the candles remind us that we are light and we have the ability to bring light into the lives of others.

Shabbat Shalom - Chag Uriim Sameach - Happy Chanukah,
Laurie 

12.4.15 UP THE LOVE

LIGHT IT UP
        CHANUKAH STARTS ON SUNDAY 
               RSVP:  SHABBAT+CHANUKAH+DINNER = A WHOLE LOT OF WONDERFUL
                        DECEMBER ELEVENTH 
                                  (And, once you register, I can stop nudging)

The news of the violence that took place in San Bernardino and this morning in Cairo is heartbreaking.  It seems that every week (and even multiple times per week) there is another act of terror and violence. However it's defined, the end result is the same innocent people being murdered.  Every week the news seems unreal. How could this be?  Again?  When will it stop?  We feel helpless.  We feel ashamed.  We feel scared.

We cannot give in to our fear.  We must remind each other that there is a better way.  We must demonstrate that we are going to continue to live our lives with compassion, kindness, integrity and strength.  I want a world that is peaceful.  I want a world where everyone is safe and has enough good food to eat and protective shelter.  I want a world that prioritizes human life.  

My new rebbe, Stevie Wonder (now I've got your attention), reminded me and the other 18,000 people attending his concert at the Garden last week, of an essential Jewish teaching, V'ahavta l'rei-a-cha kamocha - "LOVE your friend the way you love yourself", aka the golden rule, aka treat people the way you want to be treated.

The concert was amazing!  He was funny, sentimental and his voice is still smooth and infectious.  In between songs he sounded more like a preacher than a singer. He's nearing 70 and doing what(ever) he wants.  "And what I want, is for people to just love each other.  The world needs it and we can all give it." [Side note:  At age 11, Stevie Wonder is still the youngest person ever signed to a record label.  And he grew up in a home that didn't have a refrigerator or a stove!]

This week's Torah portion is "Va'yeishev" is about a lot but it ain't about love.  Joseph, the youngest of Jacob's children, is thrown into a pit and sold into slavery by his brothers.  They are jealous of him because they believe his father loves him more.  And, apparently he can interpret dreams and they don't care for his interpretations.  

Having read ahead to next week's parasha, we know, Joseph ends up in an Egyptian prison and ultimately rises to be #2 to the #1 Pharoah, who apparently does appreciate his talent for interpreting dreams.  Joseph saves Egypt from total destruction by implementing a plan during times of plenty that will ensure survival during times of famine.  But there is still no LOVE.

Tamar, yet another barren women in the Torah, has gone through two husbands and her father-in-law, Judah (one of Jacob's sons) won't give up his third son to marry her for fear of losing him too.  She concocts a plan to get pregnant that involves pretending to be a harlot and sleeping with Judah - that's right, her father-in-law.  It works!  And there is still no LOVE.

The Torah didn't have The Beatles, "All You Need is Love", or Stevie Wonder.  But we do.  We need our national and world leaders to take real action and we need to also take real action by UPPING THE LOVE.  

Mekor Ha'Chayiim, Source of life, as we move into Shabbat and the festival of lights, let us be reminded of the power we have to bring light into the lives of others.  It's really simple and yet it's often neglected. 

I am grateful for all of the light you have added to my life.

In blessing and friendship,
Laurie