Interesting question, I thought. As a hospital chaplain, I served the needs of people of all religious persuasions. I recited prayers for healing, brought religious ritual objects to patients, and in one case said last rites for a patient when a priest could not get there in time. All this time, I was acting as a rabbi with a grounding in my own tradition. Others acknowledged my standing as clergy and saw me as a conduit through which their religious needs could be served. The fact that I was a rabbi, and not from their faith tradition, did not matter.
Why then would it matter if two people who were not Jewish wanted a rabbi to marry them? It is starting to happen more often than you might think. A few years ago a non-Jewish friend of mine asked me if I would officiate at her wedding. In the end, she bowed to parental pressure and went with their minister, but she confided in me that it would have been much more meaningful for her to have me, a close, friend officiate than someone she really did not know. Several people I know have gotten on line “ordination” as a universal life minister so that they could marry friends or relatives. Remember the TV show Friends? Joey does this so he can marry his friends Monica and Chandler. Having a personal connection to the officiant is becoming more important than having an officiant from a particular religious tradition.
Does anything in Jewish tradition forbid a rabbi from officiating at non Jewish marriages? Not really. Until now, no one would have asked a rabbi to do such a thing. As a rabbi, I would make some changes in the traditional Jewish ceremony so that it would apply to the situation at hand. But my power as clergy in the US still makes it a legal wedding under US law. It may not be a valid wedding under Jewish law, halachah, but since these are non-Jews, whether or not it is valid according to Jewish law does not pertain. Many of the symbols of a Jewish wedding translate beautifully in to any wedding – a marriage contract where the two parties spell out their commitment to each other, a wedding canopy signifying the new home being created, a series of blessings for the new couple, and a broken glass to remind us of their commitment to each other in good times and bad.
So do I think that a rabbi can officiate at a marriage between two non-Jews? My answer is a resounding yes.
Let the celebration begin. Mazal Tov!
Recently a Freshman at Harvard wrote about his first experience at the Harvard Hillel in a op ed to The Harvard Crimson. In his piece, he describes how out of place he felt at the Shabbat dinner table surrounded by a group of Orthodox Jews. As a Reform Jew, he referred to himself as “an endangered species.”
For me this was a painful op ed to read on many levels. I connected to the young man’s sense of “otherness.” Who has not walked in to a room expecting to find people to connect with and felt totally out of place? It is a horrible feeling. Yet, I found his anger at the Orthodox population to be extremely troubling. He gives several examples of where the Orthodox community has behaved badly and used their political clout to harm surrounding communities. In addition, he calls their thinking “medieval” and expressed outrage at how they treat women.
Orthodox bashing has become vogue for many secular Jews, and I find it increasingly problematic. I am not an Orthodox Jew. I too disagree with many political positions, and practices the Orthodox community engages in. But I am a pluralist. I believe there is space for many different kinds of Judaism. I can observe Judaism the way I choose to and you can too. Somehow this message is not being taught to our children. Each community is so concerned about educating our children about “our” kind of Judaism be it Reform, Conservative, Orthodox or other, and are so concerned with keeping the kids in their particular fold that the concept of “Clal Israel” of the entirety of Israel formed of different tribes and different ways of doing things has fallen by the wayside.
I am a Conservative rabbi married to a Reform rabbi. I have had a shockingly large number of people ask me how we manage it. How are we able to talk to each other let alone live together? The answer is, very well, thank you.
I understand the fear of the other. I had never walked in to Reform synagogue until I started dating my husband. I grew up in a house where there was only one right way to do Judaism. I too remember my first Shabbat in college at the Vassar Jewish Union. There was a female rabbinical student, the adviser to Jewish students on campus, leading the prayers, and a fellow female freshman handed me a kipah as I walked in. Shocked, I looked at her and said “Women don’t wear kippot.” She smiled and said, “Yes, they do.” I felt as out of place in that environment as the Harvard student felt in his. Yet, I was open to learning. I was curious about this different way of doing Judaism.
We need to instill this curiosity in the next generation of Jews. There is no one way to do Judaism. And though there are differences between us, we are all part of one family. I know it is often hard for families to get along. We are sometimes too close to one another. And in my work, I have found that intra-faith dialogue can be much more difficult that inter-faith dialogue. But it is time for us, all of us, in every denomination of Judaism to step up and introduce our children to each other.
Walking in to Hillel that first Shabbat on campus, freshman should be prepared to meet members of their extended family. They should know that their cousins may look different, dress different, and talk different, but we are all Jews and all connected to one another. Bashing each other is not the answer.
On Sunday I read a very moving Op Ed in the New York Times by Larkin Warren entitled, “I Was a Welfare Mother.” I was brought to tears by her story about being a single mother trying to complete college and get back on her feet. During those difficult years, she needed government aid to help her get basic supplies and food for herself and her young son. She describes how without food stamps and a monthly check rom the government she never would have made ends meet. After graduating college she got a job in her college’s English Department and went off welfare. She went on to be a writer and editor.
She concludes by saying, “Judge-and-punish-the-poor is not a demonstration of American values. It is, simply, mean. My parents saved me and then — on the dole, in the classroom or crying deep in the night, in love with a little boy who needed everything I could give him — I learned to save myself. I do not apologize. I was not ashamed then; I am not ashamed now. I was, and will always be, profoundly grateful.”
Judge and punish the poor in not an American value, and not a Jewish one either. Jews are required to give tzadaka, charity to help the poor. Time and again the Bible admonishes us to take care of the poor, widowed and orphaned in our midst. Many laws were created to ensure the poor got communal support. Farmers were instructed to leave the corners of their fields unplowed so that the poor could come and harvest the grain for themselves. Everyone was expected to give one tenth of their income to support of the poor.
The highest level of giving to the poor according to Maimonides, the great Jewish philosopher, is to help a person help themselves. In the story Larkin relates, the American government serves this purpose. The money she received from welfare helped her to help herself. There is no greater mitzvah than this, and no better use of our tax dollars. I found this story to be particularly poignant this week of Yom Kippur. The Yom Kippur liturgy clearly states that “Repentance, Prayer, and Charity will avert Gods severe decree. “ Charity, supporting those in need, is just as important as personal repentance and prayer. Think about the import of that for a moment.
According to Jewish law, we have a responsibility to take care of one another. And as Larkin’s story demonstrates, you never know when just a little bit of help will allow someone to survive and then flourish later on. We all need help of some kind at some point in our lives. For some it may be financial, for others emotional, or physical. We do not live in isolation. We cannot always lift ourselves sup by the bootstraps and be independent. We need people around us to support us in our lives.
This week of Yom Kippur, while you are reflecting on your year and the things you want to repent for; Think too of the future and the way you can support someone else. Make plans to give of your time, money, or expertise to help another. You can have a profound impact. As the Talmud teaches, “To save one life is to have saved the world.”
I have loved watching the conventions ever since I watched the Democratic Convention in 1988 and heard my fellow Texan, Ann Richards, skewer George HW Bush. She gave the keynote address at the convention that year, and become famous for her biting sense of humor. She made the famous quip about George HW Bush, “Poor George, he can’t help it. He was born with a silver foot in his mouth.” I was honored and excited to campaign for her for Governor of Texas in 1990, and cheered her victory at her inaugural ball where she came to the podium and said, “I know men invented high heels because otherwise they would not hurt so much.” Standing with aching feet in high heels myself, I cheered and hollered for this sassy strong woman.
My fascination which conventions continued when I was fortunate to attend both the Republican and Democratic state conventions in the summer of 1992 as an intern for the American Public Affairs Committee (AIPAC). I staffed the AIPC booth, handing out flyers and answering questions about Israel. President Bush was at the Republican Convention and soon to be President Clinton spoke at the Democratic one. The great state of Texas brings in star power! I remember checking out the other booths and chatting with the volunteers as a sense of excitement swirled around us. We were part of something important.
I watched with tears in my eyes four years ago when Obama accepted the nomination. “We Shall Overcome” kept playing in my head. I had HOPE. I was ready for CHANGE. Our first African American President, proof that progress has been made.
So, unlike Rabbi Amy Small, who wrote last week about her lack of interest in watching the political conventions this year. I was excited to tune in. Even though it has been a tough, even brutal, four years, I wanted to feel that old sense of excitement again. Not surprisingly, I did not get it from the Republican Convention. The messages did not speak to me. But the Democrats delivered. Watching Michelle Obama, I wondered why she has not run for office. While not as biting as Ann Richards, her speech reminded me of my old friend. Here stood a strong woman making her case clearly and articulately. She exemplified women’s power. She was feminine in her presentation, a gold, grey, and deep pink dress with hair and makeup expertly done. Yet, her arm muscles displayed a physical strength and her words a mental one.
Bill brought it the next night combining facts and statistics with humor and stories. And of course President Obama himself commanded the stage and had me wanting to stand up and shout “Four More Years!”
I am looking forward to the debates and the rhetoric to be shared over the next 2 months. I wish more people enjoyed the back and forth as much as I do. The back and forth of arguments is part and parcel of Jewish tradition going back to the Talmud where the rabbis argued about the best policies to live by. Like the presidential candidates of today they expressed differ worls views and wanted to shape society to adhere to their own viewpoints. One of the things I love best about the Talmud is reading the ridiculous ways the rabbis try to one up each other. Sometimes playing fast and loose with Biblical proof texts just as some politicians play with facts. Not surprisingly, throughout history Jews have been active in political movements look at the student activist of the sixties, the women’s movement, civil rights movement, and the gay rights movement. Jews held leadership positions in all of them. Political activism is in our blood. It is part of our inherited tradition whether activists make that connection or not.
So this fall, be a good Jew. Get active in one of the campaigns and fight for an issue that means something to you. One week before Rosh Hashanah is a time to think about the future and what we want it to look like. We each have the power to make that vision a reality. Raise your voice, stand your ground and usher in a New Year that will live up to your dreams. Shannah Tova!
This is the last Hebrew month before Rosh Hashanah, the New Year. Traditionally, it is a time when we begin to reflect on the year that has passed, the work we have done, and the mistakes we have made. As part of a daily prayer practice many people recite Psalm 27.
Psalm 27 is one of my favorite psalms. I feel the author’s desire to be close to God. The yearning that God will protect us, keep us safe. Every day I reach out to God and wait…wait for an answer, wait for God’s comforting presence. Some days I feel it and others I do not. But for some inexplicable reason just reciting this psalm renews my faith. I give it to you here in the hope that you can make your own connections to it.
New International Version (NIV)
1 The LORD is my light and my salvation —whom shall I fear?
The LORD is the stronghold of my life—of whom shall I be afraid?
2 When the wicked advance against me to devour[a] me,
it is my enemies and my foes who will stumble and fall.
3 Though an army besiege me, my heart will not fear;
though war break out against me, even then I will be confident.
4 One thing I ask from the LORD, this only do I seek:
that I may dwell in the house of the LORD all the days of my life,
to gaze on the beauty of the LORD and to seek him in his temple.
5 For in the day of trouble he will keep me safe in his dwelling;
he will hide me in the shelter of his sacred tent and set me high upon a rock.
6 Then my head will be exalted above the enemies who surround me;
at his sacred tent I will sacrifice with shouts of joy; I will sing and make music to the LORD.
7 Hear my voice when I call, LORD; be merciful to me and answer me.
8 My heart says of you, “Seek his face!” Your face, LORD, I will seek.
9 Do not hide your face from me, do not turn your servant away in anger;
you have been my helper. Do not reject me or forsake me, God my Savior.
10 Though my father and mother forsake me, the LORD will receive me.
11 Teach me your way, LORD; lead me in a straight path
because of my oppressors.
12 Do not turn me over to the desire of my foes,
for false witnesses rise up against me, spouting malicious accusations.
13 I remain confident of this: I will see the goodness of the LORD
in the land of the living.
14 Wait for the LORD; be strong and take heart and wait for the LORD.
As I sat in a Gurdwara, a Sikh Temple, this Sunday at a service to remember those who were killed and pray for those who were injured, I took a moment to be very present in the room. The room itself was a big hall with windows on either side, fans circulated air on the high ceiling and an alter on the floor in the front of the room was covered in a pink and gold material. A rug with different colors marking the walkways covered the floor. Everyone, men, women children sat on the floor together since a belief in the equality of every person is part of the Sikh philosophy. Men wore turbans, and woman had on colorful Indian clothes, pants and tunics with matching head scarves. Taking in the peaceful scene of people sitting together on the floor and children running in and out, I could only imagine the terror which pervaded the temple when the shooting started… unexpected, shocking, and life altering terror.
If the same thing had happened in a church, maybe even in a synagogue we will still be talking about it. The news would be giving us updates on the injured. A sacred space was violated and life has quickly gone on. The Temple I visited in Glen Rock, New Jersey had opened its doors to the community on Sunday to educate people about Sikhism as well as to remember the dead. In addition to being invited to the service, visitors were encouraged to attend a presentation about the tenants of Sikh religion and understand why Sikhs do not cut their hair and wear turbans. (Sikhs believe that people are created with long hair for a reason and they accept hair as a beautiful part of their bodies. When the religion was founded over 500 years ago, only wealthy men wore turbans as a sign of status and many kings wore turbans. Since Sikhs have believed in the equality of all people since the creation of their religion, all Sikhs wear the turban as a sign of equality. Source: http://www.sikhnextdoor.org/teachers/faq.html#h1 ) It is the turban that has attracted the attention of mainstream Americans, so several minutes of the presentation was devoted to talking about the turban, and a slide was shown distinguished between different types of turbans. Those worn by Sikhs and those worn by other groups like the Al Qaeda. The image of Osama bin Laden wearing a turban has caused many individuals to assume Sikhs are Muslim. The Sikh community is now working hard to change this perception.
I was very moved by the people I met at this Sikh community. Everyone was eager to help the visitors, directing them around the Gurdwara, explaining the customs, and encouraging us to eat. A meal is served in the social hall of the Temple while the service is going on and anyone can come and eat for free at any time. Other Jews I encounters there laughingly said that maybe if we served a free meal DURING the service more people would come. It is a lovely tradition and again speaks to the Sikh belief of equality and the need to honor and take care of fellow human beings. I felt incredibly well taken care of there.
One young woman who welcomed me to the Temple asked me why I came. I responded. “As a Jew, I am also a minority in this country. I understand what it feels like, and I wanted to show your community my support during this difficult time.” She smiled and thanked me. But I don’t think she fully understood the emotional weight my words held.
I grew up as a Jew with a kosher home in Texas. I always felt different, other. I have deep admiration for those Sikhs who do wear turbans. It is extremely difficult to be a minority in America. We may be a melting pot, but it can hurt to stand out and be different.
I wish more visitors had come to the Gurdwara on Sunday. I wish there was a way to do more education about religious and cultural differences in this country. It would, quite literally be lifesaving. Instead of moving on to the next story, the news media would do well to spend a moment educating Americans about Sikh beliefs and practices. In our world of streaming information, a few more minutes, even hours, spend talking about and honoring our differences would have a strong impact. We owe that to the six who died.
1) One Source
One God is the Creator of the Universe
All human beings are equal
People of all religions and races are welcome in Sikh Gurdwaras
Women have equal status with men in religious services and ceremonies
3) Human Life Precious Above Other Life
The human life is supreme and it is through this life that we can achieve oneness with God’s will.
Finding God in this life and living by his commands helps us to attain God’s mercy.
4) Defending Against Injustice
Sikhs are a peace loving people and stand for Truth and Justice
Guru Gobind Singh Ji said, “It is right to use force as a last resort when all other peaceful means fail.”
This is real and you are completely unprepared!
This is probably the best title of a book ever. Written by Rabbi Alan Lew, This is Real and You Are Completely Unprepared takes the reader through a journey of personal transformation which begins with the holiday of Tisha B’Av commemorating the destruction of the first Temple in Jerusalem and concludes with the joyous holiday of Simchat Torah where we celebrate finishing the year Torah reading cycle. He argues that Tisha B’Av which we just observed yesterday, Sunday, July 29th, marks the start of the Jewish high holiday season. The high point of which is Rosh Hashanah and Yom Kippur. Rabbi Lew asserts that in order for someone to be properly prepared to do teshuva, repentance, and start over with a new slate in the New Year, we need to start a period of self reflection now. Today!
You have seven weeks until Rosh Hashanah. Seven weeks to reflect on the past year. Think about those things you did well, and those not so well. Identify those people you need to ask forgiveness of and begin the process of asking. This is real. The time starts now. Do not wait until Rosh Hashanah to start this spiritual process.
May your time of reflection uncover new realizations. May you be strengthened by your process. And may you be written in the Book of Life.
The Fifty Shades of Grey trilogy is everywhere. I saw a woman reading it the subway last week and another at the pool. This book, which started as an e-book and gained a following because women could read it in secret, has come out of the closet. Women are reading it out in the open everywhere. Magazine articles and blog posts are calling it the “Summer of Grey.”
I like that the book is helping some women get in touch with their sexuality. Judaism has always seen sex with in a committed relationship as a positive act. The Talmud dictates how often a man is to please his wife by having relations with her: for men of independent means, every day; for laborers, twice a week; for donkey-drivers, once a week; for camel-drivers, once in 30 days; and for sailors, once in six months. Having sex on Friday night during the Sabbath is even referred to as a “double mitzvah.” If this book is helping some couples come together then that is a good thing.
However, I find the threat of violence which hangs over the entire story to be chilling and dangerous. The book hooks readers by keeping them wondering if Ana the female character will submit to Christian’s “Red Room of Pain” and allow him to dominate her. This commingling of sex and violence is abhorrent to me as a woman and a Jew.
According to the National Center for Injury Prevention and Control, women experience about 4.8 million intimate partner-related physical assaults and rapes every year. The National Crime Victimization Survey, which includes crimes that were not reported to the police, 232,960 women in the U.S. were raped or sexually assaulted in 2006. That’s more than 600 women every day. Young women, low-income women, and some minorities are disproportionately victims of domestic violence and rape. Women ages 20-24 are at greatest risk of nonfatal domestic violence, and women age 24 and under suffer from the highest rates of rape. The Justice Department estimates that one in five women will experience rape or attempted rape during their college years, and that less than five percent of these rapes will be reported.( Statistics can be found here. )
I fear that this book sends the message that violent acts as part of sexual play is okay. I know that in the story Ana has to consent to everything. However from the start, she and Christian are not on an even playing field. He holds the power. He has more money, knowledge, and experience than her. She is in the under-24-years-old demographic. I fear that many women will be hurt physically and emotionally by putting themselves in the hands of men who don’t know when to stop, who will push the pain element too far, who will not hear the safeword.
There is no grey area here. Sex and violence do not go together. One is an act of love; the other is an act of hate. Millions of women suffer each year at the hands of abusive men. This is not sexy or alluring.
I wish I could quote a text from Jewish tradition which clearly says “Thou shalt not hit your lover.” But nothing is that clear. Jewish law however has built in many statues to safeguard vulnerable women from others’ abuses. Widows must be taken care of, and male family members are admonished not to have sex with female relatives. In addition, the stories of the rape of Dina and Tamar make it clear that raping a woman is a punishable act. Unlike the Christian tradition, Judaism does not see sex itself as shameful. But many structures are put in place so that sex is a pleasurable act between consenting adults, not a violent one.
If you enjoyed reading Shades of Grey, please take a moment to think about what you enjoyed about the book. And reflect on some of the messages it sends, particularly to young women who may not have the wherewithal to stand up to a dominating man. As women, we need to talk about the interplay between sex and violence so that we can protect ourselves. If this book helps to open up that conversation then I am glad that it has come out of the closet.
Reading Anne- Marie Slaughter’s article in The Atlantic, “Why Women Still Can’t Have It All” has caused me to wonder, what would “having it all” looks like. As I was letting my imagination go and dreaming big, a teaching from the Jewish wisdom book, The Ethics of Our Fathers came in to my head. “Who is rich? One who is happy with his portion.”
I began to think about the wisdom of that statement. On one hand, it makes perfect sense. We each have our lot in life, and if we can make peace with it then we could indeed lead happy and fulfilled lives. We would not want for anything. On the other hand, if we all accept whatever we have, then there would be very little drive to make the world a better place. Human ingenuity is sparked by an individual desiring something to be better than it is. Without this drive to make things better we might all still be living in caves and hunting and gathering for our food.
The article sparked an internal debate about this delicate balance between being happy with what I have and striving for more. If I may be chutzpadick enough to compare myself to Mrs. Slaughter, I see many similarities in our personal stories. Like her, I have entered a field previously dominated by men, and I am very thankful for the women before me who led the way. Like her, I have a spouse who shares parenting and domestic duties equally. And like her I have a wonderful job which affords me flexibility when I need to attend an event at my daughter’s school or take her to the doctor. When I look at the big picture I feel rich. I am happy with my life and my work.
And yet…I have a desire for more. Like most women, I too make compromises to balance life and work. To rise in my field to a position of national prominence I would have to travel much more than I am willing to do. I choose to be home with my husband and daughter. By making this choice I am limiting my career trajectory. In addition, I work in a field still dominated by men and a male definition of what a leader looks like and sounds like. I don’t have a long beard or a deep voice. My leadership style is not always recognized as “leadership” because I have a quieter style which focuses on relationship building rather than being the center of attention.
There is so much I want to change both in my field in particular and American society as a whole. I want a world where men and women have the ability to reach the height of their career success and have time to be with those they love.
But my guess is that even when that happens, life will still be a balancing act. It might be easier to balance work and home life, but it will still need to be done. And we will always need to balance being happy with what we have and striving for more. This is part and parcel of what it means to be human.
This is a guest post by Rabbi Darby Leigh.
It was 1984 when Dee Snider first asked me what I wanted to do with my life. The answer was then, and still is, “I want to ROCK!” Given a rather conventional and full life as a congregational rabbi with two amazing children and a partner who is an OB/GYN resident, the truth is I don’t really get to rock on a daily basis- even though I need it man, oh how I need it!
Sure, I infuse my daily routine with rock when I can. Lately I listen to Anthrax’s Worship Music on my commute to work and I write sermons while listening to Perry Farrell and Jane’s Addiction. Rock lyrics find their way into my teaching and preaching, but nonetheless, my relationship to rock is not what it once was. It’s not the same as being in the mosh pit. It’s not the same as being pressed up against the barricade in front of the stage. It’s not the same as watching the house lights grow dim, waiting for the band to emerge and feeling the collective roar as the stage lights go up and the first notes wail. In the crowd you become part of an enormous community, when your voice merges with thousands of others, your individualism and ego are dimmed. For a brief moment, you can lose yourself to a collective consciousness and experience being part of something much greater.
Over the years I have been paying close attention to the experiences people have and cultivate that they consider to be “spiritual.” Spirituality today is so often characterized as meditation, yoga, chanting, or sitting in a circle contemplating unity, oneness, and the truth of our interconnectedness. In other words, for many of us, cultivating spiritual experiences is about trying to turn down the volume and pace of our daily lives. In the Jewish tradition, the spirituality of Shabbat often receives the same monochromatic treatment.
It is not a new or radical statement to suggest that the concept of Shabbat, and the experience of Shabbat is one of the greatest gifts the Jewish tradition offers its followers. The observance of Shabbat is said by many to be the “first labor law” in the history of humanity. We are commanded to “take a break” every week, to not permit our lives to be solely about work and the mundane. Shabbat, we are taught, should be an oneg, a joy and a delight. Indeed we engage in the unique joy and pleasure of being in the company of family and friends sharing meals and thoughts about deeper matters, and about Truth. This core Jewish tradition and observance is a profound teaching in and of itself.
There are different spiritual personalities in our world and for some spiritual types, increasing volume and speed is an equally powerful and authentic way to access an authentic Shabbat experience. In fact, while turning the volume down and becoming more still can support our experience of the spirituality of Shabbat, so too, turning the volume up on the Marshall Amp stacks can do the same thing. Rock & Roll can generate for me, joy, delight, rest, and a break from work and the mundane. Since I can’t rock out every day, when would I rock, if not on Shabbat?
Not only is my spiritual personality occasionally better served on Shabbat with a dose of Rock & Roll, but it is an authentic Jewish experience to do so. Every Shabbat we symbolically reenact the moment of revelation at Mount Sinai. The Biblical account of revelation at Sinai seems to me to be more like a Rock concert than a silent meditation. “There was thunder and lightning, a dense fog covered the mountain, there was a loud horn and everyone shook. Mount Sinai was smoking, and trembling violently, the horn grew louder…all the people saw the sounds of the thunder and lightning, the blare of the horn and of the mountain smoking.” (Ex. 20) One might argue that attending a rock concert, with a laser light show, fog and smoke machines, booms of horns and thunder, pyrotechnics perhaps, and a crowd of thousands all listening for Truth, would be the most authentic way to symbolically recreate revelation.
There is also an implicit sensuality that runs through Rock and Roll, ever since Elvis’ hips first gyrated. While some might argue that rock and roll with its sensuality, passion, and intensity is counter to the religious spirit of Shabbat, I would argue that on the contrary, Shabbat is an extremely physical, as well as a spiritual time, when we are meant to take delight in sensual experiences of touch, taste, and smells. There is a long standing Rabbinic tradition, both in mystical Judaism and in the Talmud, that erev Shabbat, the evening of Shabbat, is a particularly auspicious time for sexual relations. Sexual relations on erev Shabbat are viewed in these texts as acts of joy with spiritual and potentially profound mystical ramifications. Sexual activity is viewed in this context as a sacred spiritual act with purpose that goes far beyond a simplistic notion of sex as an act of procreation.
So in honoring the part of myself, and of many members the community that crave the spiritual experience of “rocking out,” I have been working with members of our community to create Bnai Keshet’s first ever, “Rock On Shabbat!” At this service, we will move our way through the matbeah, the traditional structure of a Friday night service by setting some liturgical pieces to rock and roll or more upbeat tunes. We will also insert rock songs into certain ‘thematic’ prayers at key moments in the service. The service will be followed by a concert and party.
We can’t wait to Rock on Shabbat & celebrate!
A life-long “truth seeker,” Rabbi Darby Jared Leigh is a native New Yorker who loves mountains. Rabbi Leigh is a fire-juggling Generation Xer who toured as a leading actor with the Tony award-winning National Theater of the Deaf. He received a B.A. in religion, summa cum laude, from the University of Rochester and an M.A. in religion from Columbia University. He also spent a year at Gallaudet University, where he received the President’s Scholar Award. Rabbi Leigh provided consulting services for the Oscar-nominated documentary Sound and Fury and for Hands ON, an organization that provides sign-language interpreting for Broadway and off Broadway productions He has also taught on issues related to deafness for organizations including the NYC Fire Department, and the NYC Mayor’s Office for People with Disabilities. Rabbi Darby J. Leigh is the Assoicate Rabbi at Bnei Kesht in Montclair, NJ.