At least, that’s what I’m learning as I reflect this week on the meaning of “strength.”
During the seven weeks between Pesach and Shavuot, Jewish tradition invites us to sefirat ha’omer. Literally, it means “counting of the measure” of barley. And, in ancient Israel, for seven weeks people took daily account of the ripening of the grain. But in medieval, urban, diaspora Europe, Kabbalistic teachers creatively reframed the ritual as sefirot ha’omer: taking account of the sefirot, the spiritual qualities of God as reflected in the human soul.
Each week we are invited to explore the role played in our lives by one of the following inner qualities: Chesed/Love, Gevurah/Strength, Tiferet/Balance, Netzach/Endurance, Hod/Gratitude, Yesod/Foundation, Malchut or Shechinah/Presence.
Towards the end of this week of gevurah, strength, I find myself inspired by psychologist James Hillman. We talk so much about “ego strength” and “integration,” says Hillman, that we have only one picture of the healthy psyche: one that holds it together through all stress and strain. However, no person’s psyche holds it together all the time. Everyone falls apart once in a while.
Falling apart, which Hillman calls pathologizing, is a normal function of the psyche. It’s actually a strength of the psyche. We fall apart, says Hillman, so that the parts can speak.
Falling apart, however, does not feel good, so we try to banish it by explaining it away. Sometimes we label it by naming a symptom it creates, such as depression. Or we say it’s an appropriate response to a sick society. Or we reframe it as a step on the path to joyful transcendence. But the explanations may not hold anything together. Sometimes a psyche keeps cracking: therapeutic problem-solving doesn’t glue it together, and reaching for God’s pure spirit seems irrelevant.
For me, pathologizing is not merely theoretical; I have lived it for six years. After a car accident, I experienced chronic pain. Then, I experienced exhaustion from a malfunctioning organ. Conditions changed at my job, and my workplace became a daily challenge. My mother and then my aunt declined and died. (I sought treatment for injury and illness, and addressed workplace issues.) Publicly, people knew I was ill and grieving, but they also saw me cheerfully continuing to work, raise teens, maintain friendships, care for sick relatives, blog and more. Subjectively, however, I experienced depression, rage, and anxiety.
My family doctor had me fill out inventories to diagnose depression. My therapist insisted I was responding sanely to abnormal conditions. My colleagues told me to pray about it. My health-educator swore by deep breathing in the shower. A friend suggested I focus on the positive. None of this increased my sense of well-being.
Lately, I have more good days, but I don’t know what I healed from or am moving towards. I do know I met a “me” I didn’t know before, filled with dark passions I thought belonged only to other people. Yes, I am a wiser counselor, parent and friend, with greater empathy and tolerance for a range of emotion. Finally, I understand that the whole range can be indicative of inner strength. Suffering and disintegration are part of the speech of the psyche. Sometimes, when we work too hard to hold a fragile self together, we silence that speech. And sometimes the speech will burst through anyway.
Life requires a great deal of strength, including the strength to face our own selves when we seem to lack it. So I have gleaned, as I take account of my strengths during this week of gevurah.
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As a child, the great Jewish philosopher Emmanuel Levinas noticed that dogs appear in Torah at a crucial moment. On the night of the tenth plague, Torah says, “not a dog was barking” (Ex. 11:7). Young Manny wondered at this. Why do dogs deserve to be mentioned? How could they have known what a momentous night it was for both Israelites and Egyptians? Are dogs really “man’s best friend”? What does the Torah know about this?
Levinas found his answers during World War II. He, a French citizen, was drafted into the French army in 1939. Early in the war, German soldiers captured Levinas along with his regiment, and placed him in a POW camp in a special block for Jewish prisoners. Guards treated the Jews as non-persons, interacting as little as possible, never calling them by name.
One day, as the prisoners were returning from work, a dog came by. They called him “Bobby.” Bobby made friends with the Jewish prisoners. Each time they returned from work, Bobby greeted them with joyous canine passion. Eventually, Bobby moved on in his travels, but he remained a treasure in the hearts of the prisoners. Bobby the dog was the only one who recognized them as human beings.
Sometimes, Levinas concludes, dogs can be more humane than human beings. In the Exodus story, their humanity contrasts with Pharaoh’s hardened, de-humanized heart. Unlike Pharaoh, the dogs responded to human feeling, and sensed the presence of the Infinite God. Unlike the German soldiers who murdered Levinas’ parents and brothers, or the French officials who sought his wife and daughter hiding in a monastery, Bobby saw past ethnicity into a living heart.
Bobby’s visit echoes through Levinas’ mature philosophy. To be alone, writes Levinas, can be terrible. Sometimes it seems that even God has abandoned the world. The way out of this loneliness is to respond to others. Traces of God are found in this response-ability. Some people feel God’s infinity through their infinite sense of social or interpersonal responsibility. They know that responsibility must be taught and modeled at every level of relationship—first at home and then on the world stage—in order to make a lasting difference.
As Bobby’s friendship with the prisoners shows, we do not have to know other people well in order to respond to them. Sometimes, says Levinas, we don’t even know the inner lives of our own family members, yet we reach out to them in love. Good spouses understand they cannot fully know one another, and embrace this interpersonal mystery. Good parents recognize they cannot control or predict their children’s future, and cherish the surprises children bring.
Yes, Passover with all its surprises is upon us this very Monday night. But it is still possible to bring Bobby’s spirit to your Seder, in some small, but emotionally huge, last-minute ways.“Let all who are hungry come in and eat,” says the haggadah. Can you set aside some very real everyday differences to reach out to a last-minute guest? “Originally, our ancestors were idol worshippers,” adds the Haggadah, reminding us that nobody has a perfect history. Can you get beyond habitual negative judgments of the spiritual levels of your least favorite relatives, to greet them with joy?
At our home, the seder is not over until we sing “Chad Gadya“ – making the appropriate animal noises for every verse of this Jewish “House that Jack Built.” When we sing, full of food, wine, and holiday euphoria, Chad Gadya comes out sounding silly. What if it’s really meant to be a serious work of religious poetry? As it turns out, many famous Jewish thinkers have found deep teachings of one kind or another.
Midrashic. The original author of Chad Gadya in plays on a famous midrash (c. 500). The Aramean King Nimrod challenges our monotheistic ancestor Abraham to a theological dialogue. Nimrod suggests that Abraham should worship fire. But Abraham argues that water quenches fire, clouds bring water, wind blows away clouds, and humans can control wind through breath – so if you worship forces of nature, you might as well worship yourself. Nimrod, angry, sentences Abraham to death by fire – but God saves Abraham’s life. Hence, Chad Gadya explains, the Holy One of Blessing can slay the Angel of Death.
Historical. The Vilna Gaon (1720-1997) says that Chad Gadya is an allegory of Jewish history, showing the recurring relevance of the Exodus. Israel is the kid, and everyone else wants to destroy us. But in the end, God saves us. This interpretation is, however, a bit loose, as cat eats the kid in the first verse.
Apocalyptic. Contemporary philosopher Rabbi Neil Gillman says that Chad Gadya celebrates Elijah’s visit to every seder, where he announces the End of Days, the coming of mashiach. At that time, God will triumph over everything, even death. All who once lived will come alive again.
Political. According to Lawrence Hoffman, a contemporary scholar of Jewish liturgy, Chad Gadya warns against taking revenge. The cycle, once started, may never end. Similarly, modern Israeli songwriter Chava Alberstein used Chad Gadya as a metaphor in a 1989 song urging the Israeli military not to retaliate against Palestinian strikes. “Why are you singing Chad Gadya? How long will the cycle of horror last, the pursuer and the pursued, the striker and the stricken?”
Spiritual. Rabbi Chaim Yosef David Azulai (1724-1806) sees in Chad Gadya an allegory about the inner journey towards spiritual refinement. One who sings Chad Gadya declares: I am the beginning seeker, bought for a blessing, whose creativity is threatened by too much rationality, which is in turn threatened by desire, which is then transformed into passion for the holy, which passion is defeated by the body, causing me to judge others harshly, which I can temper with love, which is sometimes defeated by my shadow side, until God helps me perfect my id.
Ethical. Rav Nasan Adler (1741-1800) taught that Chad Gadya is really a warning against lashon hara (gossip). Once, this controversial rabbi overheard a group of strangers gossiping about him. He walked over and said, “How about that Chad Gadya! The cat that ate the kid did a terrible thing, so the dog was right to bite it, and the staff was wrong to beat the dog. If you follow the logical steps of the song, it seems like God was wrong to punish the angel of death. The song cannot really be criticizing God, so how do you solve the problem?” “You have thought about this a lot, so perhaps you have an idea,” said the strangers. “Indeed I do!” said the Rav. “Actually, the dog was wrong. It was up to the father who owned the kid to punish the cat. The dog should never have gotten involved in someone else’s business!”
Perhaps Chad Gadya expresses the essence of retelling the Exodus story in every generation. Each year, different goals drive us: answering religious questions, learning about Jewish intellectual traditions, grappling with Jewish history, hoping for a just future, growing spiritually, dealing with difficult people and more. If Chad Gadya, a mere fragment at the end of the seder, can spark so much insight, how much more can we glean from the seder as a whole!
My husband and I are binge-watching Lost, a 2004-2010 TV series. An airplane crashes, leaving survivors stranded without rescue on a remote tropical island. The survivors bond as they face the island’s threats together. “Lost is the perfect blend of drama, action, and science fiction,” says my brother. By drama, he means character development. By action, he means shooting guns. By science fiction, he means writers weaving random impossible ideas into a plot.
Except, this week, Lost seems a bit less like fiction. Malaysia Airlines flight 370 has disappeared. We do not know if, where, and how the passengers are living. We can read in great detail about attempts to find them — and learn that no one really knows where to look.
This week’s terrible travel news is the flip side of Lost. Viewers of Lost know a great deal about the characters on the island. But we know nothing about the anxious family and friends waiting for news. Nothing about the airlines, governments or rescue crews as they search.
In real life, no one yet knows both sides of the missing jet’s story. But in my own mind, I cannot separate the facts from the fictional story. When I watch Lost, I imagine the untold stories of those who wait. As I read about the search for Malaysia flight 370, I worry about the passengers and crew; I pray for their well-being.
Imagine a story with only two sides, where no one can experience both sides, where anyone who sees one side cannot see the other. Imagine you see only one side. But when you look closely, everything flips around, and now you see only the other side.
V’nahafoch hu, as we say at Purim. It all turned over. Inside-out. Upside-down.
During Purim this year, I had a v’nahafoch hu experience.
You know the ongoing, polarizing debate about Jewish power. Do we, in North America and Israel, have enough power and security? Or are we always battling the beast of antisemitism with money and military strength? Two views, mutually exclusive. Normally, I see only the former.
From that perspective, I cannot stand the triumphalist tone of Megillat Esther. Deep down, I think, I am embarrassed to celebrate Jews winning political power. When history treats us well, we should be pleased with our efforts, providence and luck. But celebration of triumph over others, well, that’s in bad taste. That’s my gut feeling as a fourth-generation American Jew who grew up at ease with both her Ashkenazi ethnicity and American citizenship.
This past Shabbat morning, just a few hours before Purim, v’nahafoch hu—something turned over. A 65 year old man in our congregation, whom I have known for a decade as Mr. I-am-spiritual-but-not-religious, celebrated his bar mitzvah. Throughout the service, he held hands with his 94 year-old mother. Towards the end, he addressed the congregation. “I am the first person of my lineage not to have a bar mitzvah at age 13. I grew up in post-World War II Romania. Where we lived, it was not safe to express our Jewishness. But now, Hitler and his friends are mostly gone, and here I am, in Canada, celebrating my bar mitzvah at 65.” He smiled. All 150 witnesses cried. Except his mother: she laughed and cried at the same time. V’nahafoch hu.
That evening, I experienced the Megillah from the perspective of my Romanian friend. Yes, we are still here! With enough power to live without fear. With enough security to be Jewish, whatever that might mean. Like Mordehai and Esther in the Megillah, we triumphed. But not in their flashy fictional style. We moved forward in real ways, with trauma and heartbreak and a very slow recovery. This Shabbat, one man stepped forward into his sense of Jewish power. Not everyone is ready yet to follow him.
So much in life is hidden from us. Sometimes it takes 65 years, or 94 years, to find what we seek. Often we make the search extra-hard, letting binary thinking narrow our perception and insight. But if we look closely at the clues offered, everything can shift around, and maybe we can see multiple sides all at once.
May that happen to those who search for flight 370. I will pray for them, for the flight’s passengers, and for its crew.
Clothing is on my mind. Not because I’m a superficial person, but because fabric art has been featured in the last five weekly Torah readings. Uniquely dyed wools – sky-blue, royal purple, and earthworm red – house God’s presence in the mishkan (sanctuary). Fine designers bring to life the High Priest’s sophisticated “layered look,” complete with jeweled accessories. All priests must wear linen underwear, lest they die.
Clothing worn during holy service must be chosen consciously: that is the principle. Why? Torah itself does not explain, but interpreters do. Spiritual facilitators should physically feel God’s being. Priests need physical protection from God’s powerful presence. Leaders should be adorned with articles made in the community. Priests don a persona not their own as they step into a role. Attractive visuals enhance religious ritual.
When I, a female congregational rabbi, dress for holy service, I keep these ideas in mind.
Spiritual facilitators should physically feel God’s being. Hat, yes. Donning a hat is part of my daily spiritual practice. I synchronize my action with the traditional morning blessing, “oter Yisrael b’’ifarah”: Thank you God; you crown your people with splendor. My hat reminds me that I intend to remain a “God-person,” i.e., spiritually aware, all day. And that “splendor,” i.e. health and inspiration, are special gifts. If I receive them today, I will put them to good use.
Priests need physical protection from God’s powerful presence. Modesty, yes. No cleavage. No short skirts. No bare shoulders. As a clergy person, I accompany people through sensitive transitions, tinged with God’s luminous or terrible presence. My companionship can evoke powerful memories, emotions, reflections. Sometimes it feels as though God arises and envelops our interaction; those times, though beautiful, are exhausting. Juggling complicated associations with romance or sex would be even more exhausting. So I try, in behavior and dress, not to evoke them.
Leaders should be adorned by articles made by members of the community. Talit, yes. I wear a beautiful one made by a woman artist who attends our synagogue. Following a popular traditional design, my talit has stripes and a special collar with Hebrew words. But the stripes are embroidered flowers and the collar is decorated with coloured beads. The inspirational Hebrew words connect priestly service with women’s work: v’chibes begadav hacohen (“the priest shall launder his clothing,” Numbers 19:7).
Priests don a persona not their own as they step into a religious role. Yes, and no. I cannot fully adopt an alien persona. So, tefillin, no. I do not regularly wear tefillin on weekday mornings, though I know from experience how powerful the practice can be. Honestly, it’s a bit of a personal protest for me. Some people insist that in order to be a rabbi, a woman must fulfill a man’s traditional time-bound mitzvot, including laying tefillin. This makes no sense to me; it suggests that, to be authentic, I have to behave like a man. Why can’t I just be scrupulous about fulfilling the traditional women’s mitzvot?
Attractive visuals enhance religious ritual. “How you dress is a reflection of your personal brand,” said Troy Alexander in The New York Times. Yes, personal style. Mine is feminine, west coast, eclectic, artsy, purple, comfortable, weather-adjusted, and carefully selected for my size and shape. Each day, I consciously assemble disparate elements into a coordinated outfit. Life is ambiguous and filled with unexpected surprises. Dressing myself with creative order helps ground me as I start the day. Reliable yet flexible structure is a gift I bring to religious ritual.
Beginning female clergy worry when congregants judge their clothing. Over the years, however, I have adopted a different approach. Congregants can talk about my clothing all they want; I do not take it to heart. They also talk about my sermons, my classes, my children, and how many cats I’m rescuing this week. They talk because they are interested in the synagogue and its people. I trust them not to cross the line into lashon hara (destructive gossip); if a genuine issue arises, I expect them to speak directly with me. We might even end up talking Torah!
Last week, the Copenhagen Zoo in Denmark killed a healthy two year-old giraffe named Marius. Zoo staff dissected Marius’s body in front of visitors, calling it “an educational program.” They stored Marius’s meat to be fed to large carnivorous mammals.
Without a context, this story is horrifying. In fact, zoo staff members have received death threats.
But there is a context, important in the world of zoos. Zookeepers responsibly try to prevent overpopulating a zoo or inbreeding a small herd. In the U.S., zoos rely on contraceptives, rarely killing healthy animals. European zoos, however, criticize American practice as unnatural and unhealthy in the long term. Thus, in Europe, the average professionally run zoo kills five large mammals per year.
From a Jewish perspective, should this context quell your horror? Not necessarily.
Giraffes, you may be surprised to learn, are kosher animals. Giraffes meet the Torah’s criteria for kosher mammals: they have split hooves and chew their cud. Many scholars say they are listed explicitly in Deuteronomy (14:5) by the Hebrew name zemer. To be fit for eating, a kosher animal must be killed with a cut to the neck; the giraffe’s long neck makes it very easy.
However, it’s just not socially acceptable in Jewish circles to eat this beautiful, exotic animal. When the ancient Israelites built their mishkan (portable desert sanctuary), they covered it with skins of an animal called in Hebrew the tachash. The exact meaning of this rare Hebrew word has confused scholars. Some say it is a mythical animal; others say it is a dugong from the Red Sea; still others say it is an African giraffe. The Talmud describes the tachash as a large, kosher, non-domesticated animal, with beautiful skin and a horn on its head.
Kosher animals ought to be treated with great respect—though often, in our world of factory farms, they are not. Our Torah’s account of the Exodus includes explicit mention of the sheep and cows who walked to freedom. In the book of Jonah, God asks the prophet, “Shouldn’t I care about a city with 120,000 people, and also many cattle?” Anthropologist Mary Douglas points out that only kosher animals were allowed to enter the Temple precincts; thus, they were in some sense part of a covenant of holiness. From an anthropological perspective, one particular kosher animal—the sheep—seems to emerge as Judaism’s totem animal. Our ancestors were shepherds; we still blow the shofar, a ram’s horn, to announce the New Year; observant Jews wear a talit and with tzitzit—woolen fringes.
Contrary to these values, people often treat food animals horribly. With a little interspecies imagination, an industrial farm looks like an overcrowded detention camp. You know the shocked question, “How could people treat one another like this???” Some animal activists answer, “We practiced on animals, and transferred the skills.”
Perhaps you remember the animated DreamWorks movie Chicken Run. Spoiler alert: a group of chickens escapes from a factory farm. The farm looks very much like your worst nightmare of a secret maximum-security military prison. If you have not seen the movie, do try to watch it. It’s actually funny and inspirational, not gruesome at all—but it does make you think twice about human-animal relations.
So, yes, be horrified. Be very horrified.
But do not lose hope. Instead, take action. Keep in mind a famous principle from the Talmud: “Whoever saves a single [human] life, it is as if they have saved a whole world.” When you save a life, you give life to a person’s future generations. You make it possible for the living person to help others. One life is connected to other lives in a great network, and one saved life means more than you can imagine.
Keep using interspecies imagination: Whoever saves one animal life, it is as if they have saved an entire world. When you adopt an animal from a shelter, choose vegetarian for a single meal, or sign a petition, you are a node in a network that changes the world. You help save one animal life; you demonstrate a more respectful way of living with other species; you undercut lessons of dehumanization; you influence human behaviour. Torah teaches that animals and humans are intertwined, practically and psychologically. Think about how you can make use of that teaching.
Traditional Jewish memorial prayers say: in honor of the one I remember today, I pledge tzedakah—righteous deeds and charitable donations. If you are one of Marius’ many mourners, what action will you take?
Judaism is in fashion in the U.S.—and in Canada, too.
Non-Jews are happy to join Jewish families. Christian communities want to explore their Jewish roots. A television show features a Christian bar mitzvah celebration. The current U.S. President has a Jewish brother; the previous democratic president has a Jewish son-in law; the Canadian Prime Minister loves Israel.
The old-world European questions about how Jews might break in to non-Jewish society have been replaced. New questions arise: to what extent should we allow non-Jews to break into Jewish society? Should a rabbi perform an interfaith wedding? Accept a job as minister of a Unitarian church? Allow non-Jews to accept honors during the synagogue service?
Over the centuries, Jewish intellectuals developed a theological vocabulary for talking about the old issues of inclusion and exclusion. We spoke of “universalism,” Judaism’s messages for everyone, and “particularism,” Judaism’s practices designed just for Jews. Using these concepts, we asked questions and we answered them.
Medieval Biblical scholar Rabbi Abraham Ibn Ezra (1089-1167), living in Muslim-ruled Spain, asked, “What will change the damaging view of Jew as Other?” Nothing less than a theological revolution, he answered. Jew and non-Jew alike must recognize that the god Jews call by a particular name is not just a Jewish god. Rather, this God governs the universe we all share.
Modern Jewish philosopher Hermann Cohen (1842-1918) wrote in Germany as liberal democratic ideals gradually opened citizenship to Jews. He asked, “How can Jews be accepted as equals to Christians in a new, secular society?” People need to know the true history of democratic ideas, he thought. By teaching monotheism, Jews gave the world a particularly special gift. Belief in one God, who legislates a universal ethical code for all humanity, makes justice and peace possible.
And contemporary blogger, Laura Duhan Kaplan (okay, it’s me), living 15 years ago in the buckle of the U.S. Bible Belt, asked, “All around me, Christians seem to be transformed by their authentic spiritual experiences. Can I, a Jew, access genuine spirituality?”
At that time, my young children were in bed by 8:00 pm, and I looked forward to a quiet break before working in my home office. But quiet would not come. Inside my thoughts and feelings I heard a knocking. Something insistent begged for recognition. When I listened, my imagination showed me a door. On one brightly lit side, I stood in a narrow hallway; on the other, shadowy side, a hidden spiritual force waited.
After about 90 nights of this, I finally confessed to my Jewish husband, a cognitive scientist. “Someone is knocking on a door inside my mind,” I said. “What if I open it and it’s…Jesus? … If it is I’ll deal with it, but my parents won’t be happy!”
“Don’t worry,” he said, “It won’t be Jesus. Your spiritual experience will come to you in the Jewish symbols and metaphors that have shaped you.”
He was offering encouragement, not scientific truth, but it was enough to push me through the door. One universal spiritual truth, I found, underlies all experiences: God is energy, and so are we. This truth is shared through particular concepts, emotions, and actions. Jewish literature, music and rituals can be beautiful agents of this giving and receiving. My experiences through these media are authentic.
Many voices in our spiritual tradition say it clearly: Judaism is part of a larger whole. The whole is greater than any of its parts. Judaism offers a theology, a language, and many symbols that point to something greater. We are one finger pointing at the moon.
In North America right now, many serious seekers find that finger beautiful, or welcoming, or strangely familiar. They want to ride it to the moon, so to speak. Sometimes, we make it so difficult for them to get on board.
Is there a theological basis for our reluctance? If not, it is time to reexamine our gate-keeping tendencies.
Cross-posted at On Sophia Street.
The story broke two weeks ago, and updates are still front-page news.
Allegedly, New Jersey Governor Christie’s leadership team closed lanes on the George Washington Bridge into Fort Lee for no reason — except to annoy the mayor of Fort Lee, who did not endorse Christie’s bid for re-election.
No one died in the four-day traffic jam. However, some very nasty emails were circulated. Emails documenting a petty, mean-spirited understanding of political exchange, in which politics serves individual careers rather than the common good.
“Moving on can’t happen,” says one New York Times reader-commentator, “until Christie accepts the blame for creating and enabling the culture that led to Bridge-gate.”
Two weeks ago, at our Young Adult Talmud study, we agreed: it is a matter of creating an ethical culture. Around a table at Kafka’s Coffee and Tea in Vancouver, Canada, graduate students in political science, education, business and medicine discussed a famous passage of Talmud (Bava Metzia 58b) about verbal fraud.
Just as there is fraud in buying and selling, so too there is fraud in words. One may not say to a merchant, “How much is this object,” if one does not wish to buy.
“Why not?” I asked. “Why should I not entertain myself by bantering with a shopkeeper?”
Because, students said, business is based on trust. Asking prices for no reason gives a false impression; thus, it is a breach of trust. Normally, we assume we can trust our business associates, unless we have a specific reason not to. If you think you are too cynical and savvy to trust naively, remember your behavior when shopping in the supermarket. You read labels, assume the information is true, purchase a product, and put it right into your body.
And because, students said, it is personally harmful to the shopkeeper. By engaging with you, the shopkeeper invests time. The time, however, might have been more wisely invested in another customer. The shopkeeper also invests emotional energy in you. When you falsely represent yourself, you manipulate the shopkeeper’s mood, for your own purposes.
And because, students said, words are the foundation of human communication. When you intentionally misuse words, you undermine a social foundation. The real purpose of communication is to create human community. In fact, the real purpose of business is to create community. When you are dishonest in business, you undermine human community.
At this point in the discussion – I am not making this up – an education student said, “Hey, did you hear about what happened in New Jersey?” Words were used badly, moods were manipulated, trust was broken, and community was undermined.
For the matter is entrusted to the heart, and concerning any matter that is entrusted to the heart, it was said: “And you shall fear your God” (Leviticus 25:17).
“When you do a very small wrong,” said a medical student, “you may think you are getting away with it, but God sees what happened.”
“Let’s get away from the idea of God as a judge,” said another medical student, “and talk about our conscience. When you do something bad, you feel bad.”
“And the bad feeling in you affects others,” said a business student. “If we want good relationships, we have to stop stockpiling lists of times others harmed us.” Otherwise, we retaliate simply for the sake of retaliation – as Governor Christie’s team seems to have done.
Didn’t the students think they were getting a little overly spiritual? After all, we were discussing business and politics.
“There are higher truths than business,” said a political science student.
“The matter is entrusted to the heart, and that’s where God lives,” said a medical student. “God is the space where we do interpersonal mitzvot. Create a trusting community, and you bring God into the world.”
As they talked, I began to see the bridge as a metaphor. Bridge-gate does open onto higher principles. A bridge of trust connects humans in community; narrow the bridge, and community is constricted. Jewish mystics talk about the flow of divine energy that animates the world. When we see only our selves and fail to honour others who help sustain us, we block the flow.
The students in our Talmud group understand this higher truth. May they be the politicians, educators, healers, and business leaders of the future.
Image: theoldmotor.com. Cross-posted at On Sophia Street.
It’s Israel week on the Rabbis Without Borders blog. My colleagues Ben Greenberg and Alana Suskin discussed debates among university Hillel organizations about inviting anti-Israel speakers. Just before that, our blog featured the words of a young Canadian in Israel re-thinking his own views.
Of course, we don’t have to be registered university students to explore multiple perspectives and begin a dialogue that leads to deep rethinking. We can begin with the simplest of tools, actually: a traditional Jewish text and a commitment to asking questions.
The Siddur includes many prayers that refer to the land of Israel; here I will highlight just one. This short paragraph is found, in slightly different forms, in the prayer books of every Jewish movement, towards the end of every Amidah prayer, whether weekday, Shabbat, or holiday. The theme of the paragraph, worshiping God who dwells in Zion, was set by the year 200 C.E.; the precise wording has changed along with Jewish circumstances and philosophies. Below are two different modern versions, in English translation.
Accept the prayer of Your people Israel as lovingly as it is offered. Restore worship to Your sanctuary. May the worship of Your people Israel always be acceptable to You. May we witness Your merciful return to Zion. Praised are You, Lord who restores his Presence to Zion (Siddur Sim Shalom, 1985, Conservative movement).
Take pleasure, GRACIOUS ONE, our God, in Israel your people; lovingly accept their fervent prayer. May Israel’s worship always be acceptable to you. And may our eyes behold your homecoming, with merciful intent, to Zion. Blessed are you, THE FAITHFUL ONE, who brings your presence home to Zion (Siddur Kol Haneshamah, 1999, Reconstructionist movement).
The Conservative wording asks that worship be restored to the Temple sanctuary; the Reconstructionist version asks that worship be acceptable wherever it is offered. Modern Judaism teaches that God is everywhere, and thus people can pray everywhere. So is there or is there not something special about worship in Jerusalem?
What is your experience? Have you been moved to pray in unique or passionate ways while visiting Israel? Does thinking about Israel intensify your prayers for peace and justice? Do you believe that putting a written prayer into the Kotel sends it straight to God? One of my relatives insists that the Kotel is an idol; how would you respond to him? Do you know where the Holy of Holies is said to have been? Do you agree with the recommendation of Israel’s Chief Rabbinate to avoid the site? Do you know about recent Jewish-Muslim tensions on the Temple Mount? If you were a responsible government official, how might you mediate?
The Conservative version hopes that we may “witness” God’s “merciful return” to Zion (a historic name for Jerusalem); the Reconstructionist one asks that “our eyes may behold” God’s “homecoming, with merciful intent.” Both “witness” and “behold” refer to the same Hebrew word, v’techezena. In Biblical Hebrew, its root chazon, typically refers to a prophetic vision. Does the prayer ask that we literally see the return, or that we gain a clear vision of what a compassionate return would look like?
How would a compassionate return look? Like the vision of Ezekiel, where no foreigners would enter, and only priests of one of Aaron’s many lineages could be certified to serve? Like the vision of Isaiah, where a new line of priests, representing multicultural Judaism, would be created? Or like the vision of Zechariah, where the renewed Temple would host annual interfaith Sukkot services?
Both the Conservative and Reconstructionist versions hope for the return of God’s shechinah, which they translate as “presence.” What sort of shechinah would you like to see return? Shechinah as understood in early rabbinic literature: the presence that originally accompanied the Israelite camp in their 40 years of wilderness wandering, a presence strengthened by correct ritual and ethical behavior, that also accompanied the Jews during exile to Babylonia? Would a return of this presence require that all Jews make aliyah and turn their backs on the creative diversity of the diaspora? Would its return depend on Israeli Jews practicing mitzvot, including compassion for the strangers among them? How would such compassion respond to Palestinian proposals for a right of return?
Or would you like to see the return of the Shechinah as described in the mystical work Zohar, one of ten cosmic energies that make up the Godhead; specifically, a feminine motherly energy who feeds all creatures, and without whose embrace God is unbalanced? Would the return of this Schechinah include widespread respect for the practice of gender-egalitarian Judaism, even at the Kotel plaza?
Is your head spinning yet, or is it just beginning to clear? Read the text, consider the questions, and click on the links. Recognize the political pointers in the Siddur. Use them to help you clarify your own commitments and actions. Remember that every prayer is also a prayer for understanding.
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An abridged version of this post appears on OnSophiaStreet.
On Friday, I visited with a group of 18-year olds participating in Habonim-Dror [Jewish Youth Movement] Workshop, a nine-month program of learning and service in Israel, with a liberal Labor Zionist perspective.
If you worry about the future of liberal Judaism, an hour with this group can heal you.
If you can’t make it to Israel for your hour of healing, read about my interview with one of the workshop students.
Tell me about one great educational aspect of your Workshop program: Jewish education doesn’t feel forced. I chose to be part of this program and I am enjoying it. Our learning is discussion-based. We took a serious Judaism course. We read some texts by Amos Oz. In one, he talks about the difference between a museum religion and a living religion. A museum religion you leave on the shelf; admire it; dust it off once in a while. A living religion changes with the times. It adapts; it is always being adapted.
What is the core of being Jewish? If I had to choose a core, I would say: Jewish values like “love your neighbor as yourself.” They lead to a Jewish way of life. Obviously, mitzvot about how we treat other people are value-driven. But so are the more ritual ones. Even practices like kashrut [keeping kosher], for which no one knows the reason, bring us back to values. These practices are mysterious so that we question them. They bring us to the intrinsic Jewish value of questioning everything.
What are your thoughts on God? I don’t know. Any conclusion I come to is not a real conclusion, because it’s not possible to know whether God exists or not. Someone can say they don’t believe in God, but believe the same thing as people who do say they believe in God. Belief is a lifestyle choice; it gives you a sense of meaning.
“The old man in the sky” is not the Jewish view of God. A Jewish view is more like the one I learned in elementary school: God is all around you; God is the air; everything has a piece of God. Judaism doesn’t have only one view of God.
Why do you think Judaism is important? Judaism feels important to me because it’s a part of me. Sometimes I think that religions have caused a lot of conflict. But then I realize people cause conflict, using religion as an excuse. I am still struggling with this question, to be honest. No matter why I think it’s important, it exists. I could not break myself off from it; I will always be associated with Israel and Judaism.
Why do you think Israel is important? Jews live in disparate, disconnected Jewish communities around the world. In some ways, Israel is a unifying factor among Jews around the world. It brings people together. In my mind, why ask if Israel should exist? It does exist. It is a Jewish state. It could be a really positive amazing place. I want it to be positive and I feel a sense of responsibility for it.
Israel today has a lot of issues. Religious and secular Jews do not always respect each other. Mizrachi Jews and migrant African workers are mistreated. Ideological settlers carry out price tag attacks [against Palestinians]. There is government corruption.
What do you think about the future of the Jewish people? Someone’s got to take responsibility for it.
Would you make aliyah? Maybe. I don’t know if aliyah is the best method for taking responsibility. We read some interesting texts in our Habonim-Dror history course. One said that the ultimate hagshamah (actualization) of the movement is aliyah. Another talked about how the movement started in Europe. One youth leader was running a Jewish club, but came to realize it was just a club for Jews; they weren’t doing anything Jewish. So they started doing Jewish activities but the club still had no center. So, he put Israel in the center. Originally, Israel was a method, not a value. The real value was the empowerment of young Jews.
Maybe there are other methods of empowering young Jews. You know that survey that came out this fall that said a lot of Jews are intermarrying and assimilating? A lot of people used it to say that Judaism is dying. We had an Orthodox rabbi come and tell us that Diaspora Jewry is dying. He said, if you’re not Orthodox and you don’t move to Israel your kids won’t be Jewish. I don’t agree.
There’s a lot we can do to enliven Judaism.
Image: Habonim-Dror semel (symbol). Cross-posted at On Sophia Street.