Struggling with Silence-- Sh'mini (Leviticus 9:1-11:47)

March 29, 2011

In our lives:
Sometimes we are hit close to home by sudden tragedies in our lives. Whether hearing of a sudden illness or a tragic death often we are left searching for answers to questions that are unexplainable. Tragedy is hard to comprehend, and sometime we simply do not have answers. We struggle with finding words to try to comfort the mourner. And truthfully there is nothing we can say to make the pain of such losses disappear. Think of a time when you learned of tragic news in your own life or in the life of someone you are close with. How did you react? Were you even able to respond?

Reflecting:
I recently learned of a college classmate of mine who was tragically killed along with her husband and mother-in-law this past summer in a head on collision. Their 4-month-old daughter survived the crash. This young woman was bright, and always bubbly. Right after college, she became a wife, and then a new mother. She was a beautiful soul on the inside and out. As I reflect on her death, it is hard to comprehend both because of how untimely it is, and because of her inherently good nature.

One of the reasons religion appeals to people is because sometimes as we search for answers we draw on stories found in religion for the ability to explain the unexplainable. While they may not offer explanations, these stories can show us examples of circumstances where we can learn about ourselves through understanding the struggles of our ancestors. We may seek these stories to provide cultural/ spiritual guidance for how to live a fulfilling life. The stories of Torah can provide a feeling of being linked to a larger past and current community as people look for a shared experience.

I learned a great deal from my friend Nabilah at Brandeis. She was a practicing Muslim, and her family was originally from Bangladesh. As a student, I know that she sometimes struggled with people’s perceptions of her nationality and religion. We talked about both cultural and religious similarities and differences between American-Jews, and Muslim-Americans.

Nabilah writes in her blog, “What's more interesting is that God has asked us to interpret the Qur’an on our own to be able to guide our own lives. I mean how much more leeway can you get from a religion than that?” Nabilah Khan, (July 11, 2007)

Nabilah searched for answers by seeking her own interpretations of the Qur’an. This week I turn to torah portion, Sh’mini to seek answers for myself to explain the loss of a beautiful, questioning soul.

From the source:
Sh’mini teaches of the power and ability of G-d for both good and evil. We see G-d instantly take the lives of Aaron’s sons Nadab and Abihu because they disobeyed him. Moses struggles with how to comfort his brother Aaron. These two deaths act as a lesson for the Jewish people to practice the laws set upon them by G-d. While Moses does not understand the extreme action that G-d took in taking these young lives he finds it challenging to elicit a response both as a leader and a brother in order to help Aaron. Aaron has no response for Moses's comforting words, as the text says, vayidom Aharon (and Aaron was silent).

In Judaism we use ritual practices to provide comfort to the bereaved. The hardest thing is to continue living after experiencing the sudden death of a loved one. The mourner is lost not knowing where to turn, what to say, how to act, and how to continue going about our daily lives. In Judaism, it is customary to sit Shiva for seven days of mourning after a death. Shiva is communal, and the mourners are cared for by their community. It is also customary to sit in silence until the mourner talks. This is because we cannot possibly offer any words that would explain the loss or pain one feels in mourning. Silence is the only sense we can make of tragic events. Sometimes there are no words of explanation, just a continual search for meaning. As we see in Sh’mini Aaron’s silence is profound. This reaction teaches us that silence is an appropriate response for traumatic events which we cannot find answers for. Our shock and silence speaks louder than words ever could.

Further reading: "When Bad Things Happen to Good People." By Rabbi Harold Kushner

Vayikra and Tzav: The search for righteousness through sacrifice.

March 23, 2011

In Our Lives:
Sacrifice. What does the word even mean? In today’s definition, is a sacrifice more similar to a compromise or a selfless act of justice? What do we ‘sacrifice’ these days? We may find giving up our most valuable possessions of our time, food, money, goals, or our own needs may feel sacrificial. If this is the case, are sacrifices even quantifiable?

When it comes to self-sacrifice there are those who keep everything to themselves and look out for only his/her self. Then there are those who are too giving to the extreme that they forget even their own needs. Both for the self-centric and the extreme giver, I often think we need guidelines for how to maintain a healthy balance of the sacrifices we each make in our lives in order to maintain a caring community and larger global society while still fulfilling our own needs.

Reflecting:
When learning a Jewish practice called Mussar I engaged with rituals/ mitzvot (teachings) such as patience, and equanimity. The main idea was that each of us has an inclination towards good and an inclination towards evil or yetzer hatov, and yetzer hara. By engaging with this Jewish social justice practice of Mussar, one could balance between the two inclinations. This was done by asking yourself the question; ‘how am I serving the other?’ This question allowed me to consider the struggle of the other and to self-evaluate my reactions by accounting for how the other may or may not feel cared for in the situation. What is the other person’s burden? Just in asking yourself this questions requires a more sympathetic approach, and the ability to best serve the other.

From the source:
As we turn to a new book of Moses, Leviticus, we learn from the past two weeks torah portions (Vayikra, and Tzav) the value of sacrifice in biblical times. I dare to say the language surrounding the meaning of a sacrifice has changed quite a bit from what it is today. The torah shows the ways in which Jews became closer to G-d through the acts of these animal offerings. Today, instead of object sacrifices, we may offer our evil inclination as sacrifice. We may sacrifice this innate selfish or evil impulse in the hope of achieving either connection with G-d, our people, or in a broader sense in our goals of achieving global justice. A commentator on Vayikra states, “Those individuals who perform a single mitzvah draw themselves and the entire world toward righteousness.” Another commentator citing, “ When we want to draw close (l’hitkarev) to G-d, we must offer something of our own, that is, our ‘evil inclination.’” [1]

May we each continue to sacrifice for others in our lives in the hope that our actions will bring us closer to a more just, and righteous world.

[1] Comments this week come from The Torah A Women’s Commentary edited by: Tamara Cohn Eskenazi and Andrea L. Weiss (pg. 588)

P'Kudei (Exodus 38:21- 40:38) -- Relationships: who will you ask to join the fight?

March 8, 2011

In our lives:
Have you ever thought about how your life revolves around a series of relationships that are in constant flux? A “relationship” is such a vague term. Some of us have easily 20, 50, hundreds, or maybe even thousands of relationships. A “relationship” is defined as the relation/ association between two or more people which may be either fleeting or enduring. Relationships can be professional, personal, intimate, interpersonal, or theoretical. In other words, you have some sort of relationship with every person, organization, and to everything that you encounter.

Reflecting:
Recognizing an abundance of relationships in our lives is easy. More importantly, how are our relationships cultivated and applied? The Jewish Organizing Initiative taught me the true power of relationships. I went from viewing the word “relationship” as exclusively applicable to dating, to a world in which I view my entire existence as it relates to my “relationships” with other people, organizations, communities, and things.

The Jewish Organizing Initiative helped me learn how to tell my own story, how to have a one-to-one (an intentional conversation), how to evaluate my own and other’s self interests, and many more skills which strengthen relationships. Organizing skills allows every conversation I have to be both strategic and fruitful. I spent the year building on, putting into practice, and creating a vocabulary for skills that create change among individual people, and entire communities. It is amazing the collective power that relationships can create. Think about those you choose to help, or what organizations you choose to donate your money to. If someone you have a good relationship with asks you to prioritize their particular cause, and it is in line with your own self-interests then most likely you will do whatever you can to help!

JOI taught me not only how to listen, and identify the challenge, but how to research, connect and apply solutions to systemic problems. These skills all came back to thinking critically and strategically about my relationships. Think about this… two people who share a similar problem may not be able to find a solution, but by sharing their problem with others, and by cultivating relationships, you may find that 200 people share the same problem. Now, you have built power through relationships, and have a need for systemic change. A community organizer may help to orchestrate relationship building among communities. The organizer may enlist the community to start a research campaign, and develop a solution where the community can hold those in power (i.e. government) accountable to the proposed solution. The collective people may ask that action be taken in a public forum. And that is powerful! Change like this could not be achieved without the power of relationships. Never underestimate the power of people and the ways in which individual relationships can build that power. So, share your story and think about who you know and how you can help each other make a difference!

From the source:
Last week in parshat P’Kudei we see a glimpse into the relationship between G-d and Moses. G-d trusts Moses with leading the Israelite people, and Moses in turn trusts G-d’s power. Throughout the book of Exodus, we have seen strengths and weaknesses in the relationship between G-d and Moses, and Moses and the Israelite people. But, as we complete the construction of the tabernacle, we see how the power of relationships has affected Moses, G-d, and the Isaelite people. They have learned from their mistakes and have begun to work together. They have proven to one another their ability to do great work,

“ Just as G-d had commanded Moses, so the Israelites had done all the work. And when Moses saw that they had performed all the tasks—as G-d had commanded, so they had done—Moses blessed them.” (Exodus 39: 42-3)

These relationships rely on one another to achieve their common goals of holiness. They want to be able to feel G-d’s presence in a collected space (the tabernacle). In order to feel G-d’s presence the Israelites must abide put faith and trust into their leaders, and rely on one another to collectively build a holy site. Just as Moses uses community organizing by working through his relationships we too can help strengthen our campaigns when we collectively use our relationships to create united power.

The take-away:
How are you using your relationships to organize power, and create change? Are you constantly thinking about how to strengthen your relationships? Are you looking for ways to create change, and do you ask those around you to help you do so? No? Take the time now to figure out what it is you will fight for! And who will you ask to join the movement? Want to learn these skills?? JOI is now accepting applications from passionate Jews looking to fight for change! www.jewishorganizing.org

Vayak'heil (Exodus 35:1-38:20) -- The Spiritual Challenge

March 3, 2011

In Our Lives:

Where do we feel spiritual? Do we need rituals to feel spiritual? How do we physically or emotionally get to a place where our souls feel thoroughly nourished? Spirituality is individual and yet many may feel the ability to reach an inner peace when doing similar rituals or upon seeing similar sights. Unlike other religions Judaism doesn't have a specified place in which people travel towards on a journey, like the hajj towards Mecca for the Muslim faith. Nor does Judaism have a desirable mental state of achievement like complete "nirvana" for the Buddhist. There is no pilgrimage, or living person, that Jews feel hold their key to spirituality. Yet rituals exist that many Jews partake in and may feel helps them towards a collective feeling of holiness.

Our current world is constantly tuned in to our "gadgets"; computers, phones, and e-readers consume our days at work, home, or school. I find more people I know seem to be walking around in a daze or utterly dependent on their iPhone/iPad/ Blackberry for the latest media update. It becomes easy to forget what it is like to connect in person anymore, and even when we are in person the “gadget” has begun to take precedence! Spiritual connection either with ourselves or with others seems to be quickly becoming a thing of the past. Does anyone take the time anymore to sit and reflect? There is not necessarily a link between religion and spirituality, one does not need to be religious to be spiritual; you can have an innate sense of connectivity without participating in any religion. But, how do we expect to solve our own challenges anymore or find a way to see the bigger picture of our own lives if we are buried in updates of Jennifer Aniston’s new hairdo?

Reflecting:

How do you highlight your values, and find meaning in your life? You may feel most in touch with your own and others spirits during meditation, or in a shared contemplative space, or even by engaging a friend or family member in deep conversation. It is all about reminding ourselves what is important to our well being so that we can prioritize what to make time for. Finding ways to be spiritual may help us figure out how to eliminate our stress, be present with nature, people, or our own thoughts. By allowing ourselves to be fully present we continue to strive towards our best selves. Try focusing on one thing fully, unitasking instead of multitasking. Reach out to those who may need to hear from you. Take comfort in the spaces around you. And allow the power of making time to change your outlook by allowing yourself the art of reflection. In other words: unplug and relax! You may find you learn more about the ways you do enjoy to spend your time then by losing all your time to updates which aren’t pertinent to your life and values. This week is national 'unplug' Shabbat. Join the challenge and take advantage of life before the cell phone. I unplug every week and find myself craving Shabbat every other day of the week. We live in a world where we are constantly accessible to work, school, and there is an expectation of an instant response. Imagine what making time for family and friends again would look like and how much your connections with others would strengthen.

From the Source:

Abraham Heshel, a famous Jewish philosopher argues in his famous book The Sabbath that Shabbat is a “sanctuary in time”. Meaning there is no specific physical place but rather for Jews the weekly gift of time allows us to find ourselves in a greater connected world, or Olam H’aba, the world to come. This past week the Torah portion Vayak'heil continues to talks about the creation of the mishkan/ or tabernacle. The tabernacle was a sanctuary which Jews built and prayed in after the exodus from Egypt. The past week’s piece of Torah talks about the elaborate process of engaging varying people’s skills, and finding extravagant fabrics to ordain their space with. Jewish law uses last week’s Torah portion to teach how to keep Shabbat by abstaining from the exact 39 activities that were done in the creation of the tabernacle. This is how we know the difference between work and rest, since work was used to build; our abstaining on Shabbat is equivocal with rest. While the tabernacle was constructed as a particularly holy place and adorned as such it now only remains in Jewish history. For Jews Shabbat is the holiest of spaces, or time. In this portion we not only see what a physical space should look like according to Jewish law but more importantly we are reminded of the covenant between G-d and the Jews to keep the Sabbath holy. Our time is precious and even if only for one day a week it should reflect our spiritual values so that we can feel fully present and whole. Think of how much more we could accomplish all week if we take the time to feel spiritually nourished!

Join me in The Challenge: http://www.sabbathmanifesto.org/unplug

A great book about Shabbat in today's technological challenges: The Sabbath World by: Judith Shulevitz http://www.nytimes.com/2010/03/28/books/review/Goldstein-t.html

Ki Tisa (Exodus 30:11-34:35) -- Responding to disappointments.. ( A D'var from 2010)

February 21, 2011

Moses is perhaps the world’s first community organizer. Moses gathers his people, fights out against injustice, and manipulates G-d’s power for change. However, Moses, leader of the Jewish people is not immune to great disappointment. Moses’ reaction towards challenges in his life teaches the Jewish people great lessons about responding to disappointment. In Exodus Chapter 32, we see Moses struggle personally, as a leader of a great nation, and in his relationship with G-d. As Moses is atop Mt. Sinai receiving the Ten Commandments, his people are betraying his trust by building and worshiping a golden calf. Angered, G-d threatens to destroy the people in hopes of creating a superior society to continue his teachings. Moses, defends his community out of love and pleas with G-d: “Let not Your anger, O Lord, blaze forth against Your people, whom you delivered from the land of Egypt with great power and with a mighty hand” (Exodus, 32.11)

Upon descending the mountain, Moses sees the idolatry himself. Did the Israelites not have enough faith in Moses to wait for his return and delivery to them the words of G-d? “He (Moses) became enraged; and he hurled the tablets from his hands and shattered them at the foot of the mountain.” (Exodus, 32.19) Moses who earlier defended the people worshipping the calf to G-d saw his dream of leading G-d’s chosen people to the Promised Land shatter like the tablets upon witnessing this wicked act. Moses is disappointed in his people. He must rebuild the mutual faith and trust between himself and his community in order to perpetuate a great nation. In this moment Moses learns that being a leader is not only about his dreams for his community, but rather about how he works with his community together towards success.

What does this teach us for our own lives? How do we handle disappointments?
Like Moses, we often hold great expectations for ourselves, and for others. In fact, we are taught to do so. Throughout childhood we are asked, “What do you want to be when you grow up?” No child answers ‘I want to barely get by’. Instead, we dream of being doctors, lawyers and professional athletes. As time goes on, we are faced with challenges, and disappointments. Maybe we never grow tall enough to be a basketball player, or we realize we fear public speaking. We, like Moses, realize that when things don’t work out according to our ideals we must learn how to cope and work towards the best of our abilities. We turn our love of sports into a hobby instead of a profession. We relentlessly work on that which can be improved, always striving for our fullest selves.

Moses reevaluated the situation and returned with a renewed faith. Taking his disappointment in stride, he shifted his expectations. With his community at the forefront, Moses decides how they can move forward together. He picked up his dreams of leading a people to become a great nation and went back to G-d. This time G-d had Moses craft tablets, which G-d inscribed. “The replacement tablets, unlike the originals, will be a joint human-divine effort … reflect(ing) the perfection of G-d, the second set reflected the will of G-d and the ideals of G-d filtered through the limitations of human beings and the reality of human experience.” (Kushner, p. 43)

Like Moses, we can learn from our mistakes. We may not live a life without failure but we can choose how we respond to challenges. We can find determination within ourselves to reevaluate and renew what we had before it was broken. We may alter our dreams but keep the lessons of our disappointments with us. Through our response to disappointments, we can learn more about who we are and who we want to be. Our dreams change as we grow, and we determine if the dreams we once had align with our current goals and search for happiness. In times of disappointment, Moses was carried on by his devotion and love for his community and by G-d. Moses was able to forgive that which had happened, and realized limitations. He continued to persevere and create new dreams. We too can emulate Moses’s ability to move past challenges. We can rely on our community to carry us through the struggles we face within our lives and strengthen our ability to create new dreams.

תרומה –תצוה (Exodus 25- 30:10) T'rumah and T'tzaveh-- And you shall be a blessing....

February 16, 2011

Trying out a new blog format, feedback welcome!

In our lives:
February is Jewish Disability Awareness month. Awareness itself is an interesting term to wrap your mind around, it makes me ask: how are we building “awareness” and about what specifically? Are we being ‘aware’ just by engaging in conversations about disabilities? How do we talk about disability, in what context, and what actions are we taking in our society to help those who may have different physical or mental challenges. I took this week to reflect on what it means to be able-bodied, the ways in which each person is a gift, and the varying individual tools each person has at his/her disposal. Many organizations in the Jewish world are doing work to think through how to integrate Jewish Disability Awareness month within their own communities. See links below.

When it comes to talking about disabilities I am always struck by the importance of language. Have you ever thought about the negative association formed with words used to describe several handicaps? The implications from these words such as handicap, disabled, wheelchair bound, amputee, retard, etc, are all negative. Language is important, especially when it affects how we view people. One way to combat negative connotations of language is to state the person first rather than the handicap. For example the man who is blind vs. the blind man. This shows that it is only one aspect of his identity rather than the defining factor. Given that every person is differently able, and we each have different strengths and weakness it seems unfair to label someone who only has one arm, or will never surpass a third grade reading level as disabled, why not label each person as unique? Idealistic, I know, but I still feel there is a better way to describe people then by pointing out their limitations first. Instead of the girl with brown hair it becomes the deaf girl. When we talk about disabilities there is a certain amount of sorrow or unspoken pity for those who can’t do certain tasks. Take a minute to think of how exceptional those who are disabled would feel if we took the time to ask questions about their challenges and how they can accomplish something instead of making our own assumptions about their capabilities.

Reflecting:
When I reflect on why it is important to have a month where we think about the disabled among us I think about the individual tools we each possess. It is naïve to think that we can do everything on our own; we must look to the support of others to help us iron out our own strengths and weaknesses. We each have gifts, and we each have a set of tools, it is figuring out how to use them well, and how to learn from others that is the real challenge. We are each only as able as we let ourselves be. There is so much that we can learn from one another if we are willing to both ask for and accept help. Those with physical or mental disabilities are just like everyone else with their own strengths and weaknesses. Think of those you admire who have amazing talents. Are even the extremely gifted able to do everything well? Or is there something in particular that they shine at, and other things which they struggle with? We must figure out how to use our resources to the best of our abilities including allowing others to support us in the ways where we may not be as ‘able’ as our friends, family or neighbor.

With everything we do we must look to those around us and be open to learning. When we think we can do everything on our own we lose the ability to be positively influenced and changed by others. I think we give up our own self growth when we assume we have no need for others help.

From the source:
The past two weeks Torah portions, T’rumah and T’tzaveh talk about how the Jews did and should build the tabernacle, or sanctuary. Building is something we must do together, when we build or create we use our own tools to make something spectacular. To me, building is similar to learning from each-other. One builds together the same way one learns from the teaching of others. We rely on the wisdom and abilities of those that came before us and the unique gifts that we can bring to the table. Whether you are brilliant, musically gifted, an artist, an economist, a pop-culture guru, etc. everyone has a passion and the ability to share; it’s what we learn from one another that builds our individual character. So the next time you see someone struggling don't pity them but rather offer your skills and look for what you can learn from them as well. I guarantee the only thing standing between you and those around you is fear and the inability to see past differences. Think positively and ask the person in your midst to share their gift with you.

"The Lord spoke to Moses, saying: Tell the Israelite people to bring Me gifts; you shall accept gifts for Me from every person whose heart so moves him (yidvenu libo)…And let them make me a sanctuary that I may dwell among them."

(Exodus, 25:1, 2, 8)

While the text deals with the specific building of a tabernacle, we also see pieces of how God asks for the gifts of the people to be shared with him. Showing us to not only be appreciative of the gifts that are offered to us, but also to be receptive of where these gifts come from. Our gifts are our passions and we must always remember how much we have both to offer and to learn from each person among us. By interacting together we can achieve holiness similar to that which comes from the building of the tabernacle.

As we continue to read the story of Exodus, I'm reminded that last week we celebrated both Moses’s birthday and date of death on Friday, the 7^th of Adar. Moses, while a memorable Jewish leader in history was ‘slow of speech’ implying a lisp or speech impediment. Yet when Moses is remembered we speak of his strengths and accomplishments. In fact his brother Aaron often spoke on his behalf, but it was Moses who was the visionary and whom God choose to lead the Jewish people on their journey. Let us not forget the skills we can share with the world and the ways in which we can be open to the teachings of those among us whether able-bodied or disabled.

And you shall be a blessing.....

Debbie Friedman’s lyrics:

L'chi lach, to a land that I will show you

Leich l'cha, to a place you do not know
L'chi lach, on your journey I will bless you
And you shall be a blessing
L'chi lach, and I shall make your name great
Leich l'cha, and all shall praise your name
L'chi lach, to the place that I will show you

Union for Reform Judaism Jewish Disability Awareness Month related blogposts
North American Federation for Temple Youth JDAM Resources
Religious Action Center engages with JDAM
Gateways Jewish education for children with disabilities

Follow #JDAM on twitter

משׁפטים– Parshat Mishpatim (Exodus 21:1-24:18); Embracing the needy, the enemy and strangers among us.

January 31, 2011

The Text:

At this point in Torah, in the telling of the Jewish Exodus journey, the land of Egypt has been left behind, and the Jews have received the Ten Commandments.[1] Last week’s torah portion, Parashat Mishpatim, goes on to list numerous laws that will govern the Jewish people. More specifically, through these laws, Jews are taught how to act towards issues regarding slavery, thievery, the needy, owning and borrowing livestock, bestiality, sorcery, crop sharing, and many more. We are shown the ancient laws of how to treat the enemy, the needy, and the stranger. Within Mishpatim it is stated, “You shall not wrong or oppress a stranger, for you were strangers in the land of Egypt.” (Exodus 22:20) In many ways these laws seem to be stated to create order, and ensure that Jews are not taking advantage of the other, or the other's property including land and animals. If the only portion of Torah you were to ever read was parashat Mishpatim you may feel as if you were reading a series of legal documents concerning stealing your neighbor’s oxen. In many ways these series of laws seem inapplicable to the current way we live, but hidden among these laws are presently valuable ethical guidelines for treating the ‘vulnerable’ among us.

The Implication:

Who is not a stranger among us? Do we really live in a society where there is a clear norm, and a clear defiance of the norm we have created? What is normal, and who qualifies? I feel in so many ways individuals are constantly redefining what normal is because we feel like we just don’t fit in among everyone. Instead shouldn’t we question if ‘normal’ exists? Therefore aren’t we all strangers within any new situation? At one point we were the new comer to a community, family, or group of friends. In any new situation, we may each be a stranger in a strange land. When we venture somewhere new we want to be embraced and treated with respect and dignity, meaning we must remember to act similarly towards others entering a land we may already be familiar with as well. “You shall not wrong or oppress a stranger, for you were strangers in the land of Egypt.” (Exodus 22:20) We must remember to not outcast the newcomer, since historically we ourselves were outcast for being ‘the other’. To me, the concept of being a stranger in a strange land is applicable to so many groups of people in both our local and global world. Some ‘strangers’ within the United States include: immigrants in their fight for citizenship; the glbt[2] community in their quest for gay rights; differently-abled people advocating towards inclusive disability rights; feminist women eradicating gender inequalities; black Americans struggle towards racial equality; and the fight of the American muslim community against prejudice due to post September 11^th racial profiling. All spend countless time in their struggle overcoming unequal treatment in the search to be treated ‘normally’. Where do we learn how to treat our neighbors? What acts as our ethical and moral guide when we come into contact with challenges in our lives that cause us to take action in either a positive or negative way?

I currently work in the world’s largest gay, lesbian, bisexual, and transgender inclusive synagogue, CBST (Congregation Beit Simchat Torah). Recently a man called the office to question both our mission and where in the torah I personally felt that it was ok to be gay. At first I was unaware where the nature of his questions was coming from. However, his hatred quickly became clear to me as he shouted, “being gay is an abomination.” The most upsetting part of the conversation was trying to comprehend where this fellow Jew had learned his deep seeded hate towards the ‘strangers in his midst’. I’m reminded that Judaism teaches us that each individual is created in G-d’s image “betzelem eloheim”, and parshat Mishpatim teaches us by Jewish law the opposite of this man’s oppression, we are taught rather to treat the needy, enemy and stranger with indistinguishable equality to how we treat ourselves. As a Jew, I’m astounded as to where in the torah he found laws condemning the glbt community. The Jewish laws found in Exodus protect the stranger, enemy, and needy among us. Equally, whether we are in agreement or opposition by Jewish law we shall not treat those different from ourselves with anything other than compassion, and justice. And while I strongly disagree with the position my fellow Jew takes towards strangers among him, I am taught by torah to treat my enemy just as fairly as my neighbor, the stranger, and the needy. If only we all stuck to the golden rule: treat others as you want to be treated.

The Application:

In concept we know to act justly towards our fellow strangers, since we were once strangers, but what are the concrete things we can do in our lives to help the vulnerable and needy among us? Rabbi Jill Jacobs in her book There Shall Be No Needy: Pursuing Social Justice through Jewish Law and Tradition writes about the poor among us. Rabbi Jacobs defines poverty and the ways in which humanity act towards economic justice in the United States. Her powerful book shows how social justice is found within the torah, and how it already is applicable to our daily lives and social justice struggles. Rabbi Jacobs illustrates that each individual is a manifestation of G-d, therefore showing that by treating the needy among us repulsively, we are in turn treating G-d poorly. The idea is that G-d made each individual purposefully; we must not view the stranger as different from ourselves, neither should we view the needy as differently. While the poor may rely on other’s money and food to survive, we may each be outcast of some group based on our own ‘abnormalities’ based on race, religion, gender, class, and sexual identity. Parashat Mishpatim acts as a guide of how to treat others, for we were all once the needy, the enemy, and the stranger. There is no group of people who was not as some point the target of persecution.

Maybe the next time you see the needy among you don’t think of how you’re different but rather think of how you yourself could easily be among the needy, and in turn think of how to help rather than further isolate the stranger. Picture yourself in a land foreign to the one you know. We may not yet know the new territories we will encounter in our lives but we can remember to always respect and treat each other fairly whether it be the needy, enemy, stranger of friend among us.

Rabbi Jill Jacob's Vision.

[1] See last week’s post about commanded to rest.

[2] An acronym for gay, lesbian, bisexual, and transgender.

יִתְרוֹ Exodus (18:1-20:23) -- Yitro- Commanded to rest

January 25, 2011

A more personal reflection…

This week the Torah talks about all of the commandments that the Jews receive from G-d at Mount Sinai. So this week I am choosing to reflect on why keeping Shabbat is one of the ten commandments and what this means for how we live our lives in the 21^st century.

The Text:

“Remember the Sabbath day and keep it holy. Six days you shall labor and do all your work, but the seventh day is a Sabbath of your God: you shall not do any work—you, your son or daughter, your male or female slave, or your cattle, or the stranger who is within your settlements. For in six days Adonai made heaven and earth and sea—and all that is in them—and then rested on the seventh day; therefore Adonai blessed the Sabbath day and hallowed it.” (Exodus 20:8-13)

The Analysis:

Shabbat is declared as a day that shall be kept holy. The story of Bereshit (creation) is referenced in the commandment to show that God was able to construct the entire world in six days. Then on the seventh day he rested signifying the “rest” to be as important as the previous days of work. Why is it that having one day a week is so important to God? How is it that we often forget the importance of rest in our own lives?

Many people have tried to interpret, and re-interpret how Jews “keep Shabbat”. Every denomination within Judaism may have a different definition of work, and rest. It seems that people get lost in questions of what you can and cannot do on Shabbat. All are interpretations of Torah at different points throughout history. As new technology became available, Rabbis decided if the use of these advance divices qualified as work. They debated the use of light, computers, televisions, stoves, and heat. Another added layer is creation; since God didn’t “create” anything on Shabbat, those who observe Shabbat must cease from creation, or in Hebrew melakha.

Rather then a set list of rules, instead, shouldn’t the focus be what would make this day “holy”, as God has commanded us to do. What are times or environments in which we feel holy? Or spiritual? Are there activities that make us feel connected to the world around us as it is, instead of trying to change it? How can we just be in the world, at peace, whole, complete? Isn’t seeing how far we’ve come and how fruitful our work has been equally as important as doing the work itself?

I think Shabbat has the ability to mean something different for everyone. Just as the Rabbis have interpreted the torah and come up with halakha, or Jewish laws surrounding the practice of Shabbat, I think that individuals can interpret for themselves what would feel restful in their own lives. With the central thought being: since God is holy, and kept Shabbat, Shabbat is to be sanctified, and observing Shabbat in turn makes his people holy, and therefore closer to God.

For me, Shabbat is a day where I make space for reflection, rest, and community. When thinking about how keeping Shabbat as a reform Jew would be both manageable for me, while at the same time not isolating myself from friends and family, I choose to interpret the language of the Torah for myself. “You shall not do any work”, “Remember the Sabbath day and keep it holy”. In this way I can create my own definitions of what feels like work, and what feels holy. When something new arises I try and decide whether it feels like work or rest, is the task something I enjoy, is creation involved, etc. In almost every possible task there can be room for debate. Transportation, money, light, hot water, cooking, and many more. Rabbis have spent time offering interpretations of text and creating laws of how Jews should approach tasks in order to be in compliance with observing Shabbat. Those who consider themselves to identify with a specific movement of Judaism may feel that their Shabbat observances be in tune with that of their movement, ie. Orthodox, Conservative, Reform, Reconstructionist, etc. I think the lessons we can draw from the actual text itself is much more significant then getting lost in the different halakah and it’s interpretations, where we may lose the goal of Shabbat all together.

The most important part is making Shabbat feel like a day that is separated from all other days of the week. Where the focus of the entire day is holiness, and presence with the world as it currently is. By eliminating work on Shabbat I never feel I have to be anywhere but where I am in that moment. Shabbat has had only a positive impact on my life thus far, I feel as if I’ve given myself the gift of time. When we are able to connect with each other, share holy space, and allow ourselves time in turn we remember what it is to be a holy people.

With all that we have available at our fingertips now, it is easy to forget the importance of spending time with our family, friends, and ourselves. Nowadays people are constantly connected to the larger world; we may forget what it is like to simply take in the world around us, by being outside, engaging in discussions, or reading something we enjoy. Instead we are constantly distracting ourselves from being fully present in our lives with gadgets and rushing from one thing to the next. Let Shabbat be a reminder to not just let the world pass you by but take time to remember what makes your world holy. Who are the people, and what are the things that you enjoy most? Are you making time for these people and things in your life? This upcoming Shabbat take a few hours to unplug, unwind and be present with people and the world without multitasking. Giving your full attention to something signifies that you find it important, why not devote your importance to the people/ things you care about? For those of you who celebrate Shabbat weekly, or once in awhile, what is the impact you feel it has on your life?

There has been a lot of recent talk about people being too connected to our appliances/ internet/ social media and substituting real interactions with our online interactions…

ּבשלח (Exodus 13:17-17:16) B'shalach- Are Miracles always good?

January 19, 2011

The Text:
This week's Torah portion highlights the miracles that occur as the Jews leave the land of Egypt. Mainly, this miracle refers to Moses parting the red sea in order for the Jews to safely cross out of Egypt. We often use the word miracle when taking about something unexplainable, or supernatural. As my niece cited "we use (the word) miracle when we talk about hope." What she meant by this is that we pray for miracles, hope, change; all positive occurrences. Is the word miracle ever used to highlight a negative change? Or, when something negative happens and since we view it as "for the best" we say it is a miracle? This miracle, which assists in the final step of the Jews exodus, is sung about at every Friday night Shabbat service. When we sing the prayer Mi Chamocha, we say, "Who is like you Eternal one, among the Gods? Who is like you, majestic in holiness, awesome in splendor, doing wonders?" As Jewish communities sing the Mi Chamocha they do so to show praise for a God that performs amazing, and unexplainable miracles that we can only continue to hope will happen in our lives. Some people spend their entire lives waiting for a miracle or the near impossible to occur. When we sing this prayer we are showing that we believe in God's ability to perform these miracles. What isn’t talked about in this particular miracle is that after the red sea is closed thousands of Egyptians drowned. Do we turn an eye to these Egyptian murders because their deaths 'miraculously' saved the Jewish people? While we are taught 'you shall not kill', does this not apply when perhaps the death itself is 'for the best'? Or when it is in self-defense?

The Implication:
There are very few "miracles" that occur in our lives anymore. A miracle is more than a happy occasion; it is trying to explain the unexplainable. Something that is still miraculous in our lives is the creation of people. Scientifically we know how cells multiply and how babies come to be as growing organisms but the fact is that the creation of human life is still miraculous. As is the body's ability to heal itself. This week I found myself in conversation with a friend in medical school who is currently doing an ob/ gyn rotation where seeing the ‘miracle of life’ is a daily occurrence. However, this particular conversation was different. This week a young pregnant patient of his lost her baby at the end of her second trimester. In other words, if the baby had been born s/he would have had a high chance of survival at this stage. While miscarriages occur statistically with some frequency, when it is personal, and you're dealing with people experiencing this loss first hand it is nothing but tragic. There is an association with new life of being a time of happiness and joy. But, when this expected happiness is coupled with tragedy we often find ourselves at a loss of how to react. However, what if this loss is also a miracle? What if it is in some ways ‘for the best’? What if there were abnormalities in the fetus which would have caused a life of hardship? How do we psychologically come to terms with the loss of something we never had or got to experience? How do we wrestle with this unexplainable loss? How do we as a community act in a supportive way to those who have experienced pregnancy loss? As we see in this weeks Torah portion sometimes miracles are intertwined with extremes, and result in both positive and negative outcomes. Do we then redefine the term miracle?

The Application:
Whether it be a miracle or a loss we turn to our community for support in times of need. We share stories, gather for meals, and remind ourselves that it is people who will always be there. In our technological age it is easy to forget that when it matters most we rely on our family, and friendships. For those experiencing a life changing moment it is imperative to be able to be embraced by a caring community. Whether you're praying for a miracle or have either experienced a health related miracle or loss, it is important to figure out ways you can ask for what you need from those around you. Additionally, while being in need may not be something currently pertinent to your life, have you thought about how to be available to those you care about who may currently or in the future face such challenging times? Do you reflect on how to be a good listener, and express appropriate empathy? As well as figuring out when to step up and lend a helping hand so that it isn’t up to one person to bear the full burden after something monumental in their lives has happened? Sometimes our cards of life are dealt and we have to figure out how we will respond to situations which may arise in our own and others’ lives. What if we were to think of how we would react to such a tragedy as if were our own, would this strengthen our ability to feel empathy. Whether it be a miracle or a loss that we will have to deal with throughout our lives it is up to us to figure out how to be grateful for what we have and how to be ready for future trials. There are different organizations who have done the work of figuring out how to help people be supportive to their friends and family in need even regarding unthinkable topics such as pregnancy loss, read resources below. Click for other related posts on loss or how to be supportive.

Take a minute to think about how fragile our lives are and what miracles you are currently praying/ hoping for. How could you be better supported? How can you better help those around you? Do those you care about know that you are there for them? Are we paying attention and remembering to be grateful for the miracles which occur in our own lives?

A Jewish response to helping clergy and community respond to pregnancy loss that hits close to home
My cousin has documented the life of her one year old Mazzy in the best blog I've ever seen- mommyshorts.com
Velveteen rabbi poems about miscarriage
Expecting Adam - A great read, a book about one womans supernatural experience when carrying a baby with down syndrome

וארא– בא –– (Exodus 6:2-13:16) Va-eira and Bo: Divine Power vs. Enduring Leadership

January 9, 2011

The Text:
The past two week’s torah portions Parshat Va-eira, and Parshat Bo speak of the ten plagues that G-d brought down upon Egypt in order to free the people of Israel. The story of freeing the Jews from Egypt is the story that we tell on the holiday of Passover. G-d speaks directly with Moses instructing him to ask Pharoah to “Let my people go that they may worship me.” G-d shows his power through the ten plagues (blood, frogs, lice, insects, pestilence, boils, hail, locusts, darkness, and death of the first born) that are brought upon the land of Egypt. Whether you know the story from the movie, “The Prince of Egypt”, or the text itself the idea is the same; the Jewish people were enslaved and being mistreated, and Moses stood up to Pharoah and threatened him to “let my people go” or there would be consequences brought to the Egyptians. Moses acts as a leader, and a messenger of G-d’s divine power.

And say to him, " יהוח the God of the Hebrews, sent me to you (Pharoah) to say, 'Let My people go that they may worship Me in the wilderness.' (Exodus 7:16)

The Implication:
This past Friday I was at Shabbat dinner where the conversation turned into an intense debate. The topic: what do we do about countries without democratic governments. Countries whose citizens may be suffering human rights violations, governments that operate in a way in which information is censored, and where the government has the power, vs. the people.

The main question: whose job is it to help? 'Fix' their problems? Who decides if the way in which they govern is right or wrong? Is the difference simply ideological, or do we have a responsibility to do something? In theory, the United States votes leaders into power who represent the majority of people’s opinions to make decisions in our government. Individuals have a say and a sense of empowerment. Ultimately our leaders are responsible to the people. Whereas in many nations around the world, including many developing nations, this is not the case, leaders tell their citizens what they can and cannot do; how they live, what knowledge they have access to, etc.

In Egypt pharaoh was mistreating a group of people, and God stepped in. In this case, the solution was to move the Jewish people (who were enslaved) out of the land of Egypt. The question that kept arising in our debate was: is it the job of the U.S. to intervene? Do we act as God and tell other countries how to act in the ‘right way’ when we see injustice? Do we rescue refugees? Or, do we say 'not our problem', and turn a blind eye? What is our role? Do we have a larger global responsibility to save people whose own countries and government systems are not protecting its’ citizens? How do we take the lessons we learn from Parashat Va-eira and Bo into our current struggles of international politics?

The Application:
The United States has power and ability, does this mean are at liberty to act in a God like fashion, impose our own democratic views onto others? Or, do we as God did act through creating leaders like Moses in countries who may be in need of assistance? God didn’t strike without clearly outlining to Pharoah, the leader of the Egyptians about what would happen. God used Moses as a leader, and instructed him how to stand up to the authority of Pharoah and explain the consequences if the Jewish people weren’t treated in the way they should be. Maybe the solution is that we build leadership among our neighbors citizens so that they have the sense of empowerment that Moses did.

We read of so many instances of injustice, and often are saddened and unsure of what we can do to help. The task of what to do may be overwhelming, and in turn, we do nothing but watch as more tragedies unfold. In many ways, we are useless when it comes to intervening in others’ lands. Not our place, against international laws, etc. Instead, we do very little, causing the global community a disservice by turning a blind eye. It’s not an easy battle but we cannot do nothing because the task itself is overwhelming. If we ourselves can not do the activist work needed, there are organizations who are building leaders, and providing aid that are in need of funding. Maybe Torah shows us that our responsibility is not to stand idly by when we see injustice, but to step in, take charge, and build power. We can become informed leaders, speak out, and fund those already doing this work.

As Martin Luther King Jr. day approaches we are reminded of how great leaders have brought about change in this country. May we all strive to be leaders in our own lives, regardless of how large the task, and may we find ways to help others in our global community to empower themselves.

Recent materials/ organizations inspiring this reflection…..

American Jewish World Service
There Shall Be No Needy: Pursuing Social Justice through Jewish Law and Tradition by: Rabbi Jill Jacobs
A Problem from Hell: America and the Age of Genocide by: Samantha Powers
Little Bee by: Chris Cleave

More tackling torah posts about leadership and power.

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