Yesterday at Or Shalom Synagogue in Vancouver, British Columbia, Canada, we harvested horseradish from our synagogue garden. We are an urban synagogue, with only a few garden beds on our property. Still, we pulled from the earth enough horseradish for about twenty Passover Seder gatherings.
Our spring harvest was part of an afternoon gathering we called the “Interfaith Garden Cafe.” A group of fifteen Jews and Christians gathered to explore the spirituality of gardening. Together we set our intention, offering ideas from our shared Biblical creation story. Humanity was placed in a lush garden, filled with every kind of tree. Humans were encouraged to eat — and also instructed to care for the garden. The message? The earth’s produce will support you, as long as you support it.
Of course, once we put our shovels to the bed, the horseradish was ambivalent about supporting us. The roots demonstrated admirable principles of tenacity and community. Roots from several mini-colonies of radish had grown together. To remove even one, we had to remove all.
Inspired by these roots, we talked about how gardening can bring people together. One American person’s strawberry patch fed an entire neighbourhood, including possums, cats, and children from the daycare across the street. One Canadian person’s quest to clear space for a small urban garden brought forty apartment-dwelling strangers together. One African person’s childhood included groups singing and gardening together, many hands turning work into play.
We also talked about the spirituality of growing food. Encountering insects and plants in the garden makes us appreciate the diversity of life forms, and wonder what their consciousness might be like. If each reflects a facet of the Divine mind, that mind must be amazing indeed.
For human beings, food is a major life theme, present to our awareness every day. Food makes possible a life of the body; it invigorates heart, mind, and spirit; its particular qualities change our consciousness. For example: during the Passover Seder, as we speak of slavery, one bite of horseradish (maror) can make us shudder at its bitterness and bring tears to our eyes.
After the farmer plants, and while the farmer tends, the farmer also waits for forces beyond her control to do their work. Growing food is a tremendous leap of faith. Before we parted, we acknowledged that leap with two Hebrew prayers. One celebrated our active planting: Shehecheyanu (thank you God for bringing us to this time). The second celebrated our hopeful waiting: Birkat Hashanim (thank you God, who brings the dew and rain that make a good harvest possible).
Here in Vancouver, our Judaism is influenced by local culture. Our city is built between mountains and lowlands, surrounded by rivers and seas, a short hop from forests, fjords, and cliffs. Despite a century of oppression, Indigenous culture is powerfully present. Its teachings about how our land shapes us are inescapable. Its perceptions of local animals as both respectfully real and magically mythological are verified every time an orca, bald eagle, or raven appears.
Every sunrise reminds us that Canada’s natural resources are its bounty, and that Canadians must take leadership in greening our planet. Leadership includes citizen initiatives; initiatives include greening our city; and a green city includes small, sustainable gardens everywhere. Even Jewish Family Services cultivates a garden, sharing its produce through the Food Bank.
Both these local themes make Passover more immediately present. The first brings slavery into a modern context. We find ourselves learning from another culture that has endured trauma, and works actively at self-preservation and acceptance. The second reminds us that our spring holiday celebrates renewal of the seasons, the earth, and hope for ecological healing.
Our sages teach that Passover must be immediately present to us, as if we too are experiencing the Exodus. How is Passover present in your local community?
Photo credit: Laura Duhan Kaplan. Thanks to my co-leaders of the “Interfaith Garden Cafe,” Tristin Chapman of The Small Church, and Carol Konkin, gardener at Or Shalom Synagogue. Thanks to our co-sponsor, Iona Pacific Inter-Religious Centre at the Vancouver School of Theology.
When does time begin? What does time measure? What came before the beginning? Such mind-bending questions evoke timeless truths especially relevant at this very moment in the Jewish year.
Humans measure space and time from origins – beginnings deeply rooted in history, culture and values. Moderns traveling east or west across the globe chart distance in longitude from Greenwich, England, a relic of the British Empire’s dominion. Modernity marks secular time against Greenwich Mean Time, which scientists call “Universal Coordinated Time,” as if the whole universe sets its clock by London’s lights. Spiritual time and space also chart from starting points. Jews traditionally pray toward the Western Wall in Jerusalem, as if the Temple once towering above was the center of the world, the axis mundi around which all else revolves.
Jewish time spirals from not one but four origins – four New Years, each with unique spiritual and historical purpose. Rosh Hashanah (“Head of the Year”) marks the physical creation, cycle of teshuvah (repentance), ancient tax year, and sabbatical and jubilee years. Tu Bishvat (“New Year of the Trees”) marks the agricultural birthday of trees. Rosh Chodesh Elul marks tithe years for cattle and Moses’ ascent of Sinai to receive the second tablets.
This weekend (March 20-21, 2015) marks the fourth Jewish New Year, Rosh Chodesh Nisan, origin of Jewish identity and spiritual consciousness. Two weeks before the Exodus from Egyptian bondage, “God said to Moses and Aaron in Egypt: “This month [Nisan] will be for you the first month… of your year,” a tribute to the upcoming liberation that would define the Israelites as a people (Ex. 12:1-2). This tribute to freedom – defining Jews as a people released from bondage to reach toward spiritual liberation – is the origin of Jewish time. In a spiritual sense, Jewish time exists only in relationship to our bondage and liberation.
Jewish time exists only in relationship to bondage and liberation. If not for liberation from bondage, there would be no Jewish time. As then, so now. When we are gripped by inner emotional or spiritual bondage, in a sense Jewish time stops because in bondage we stop living. Just as Shabbat reboots the weekly Jewish work cycle, Rosh Chodesh Nisan reboots Jewish time itself.
A coincidence of Rosh Chodesh Nisan helps illuminate this truth. On this day, newly freed Israelite slaves wandering the desert completed and dedicated the mishkan, ancient cultic focus for God’s indwelling presence. As the people journeyed, the miskhan was the center of their camp. The mishkan, symbol of holiness and holy living, became our forebears’ origin in space, linked to Rosh Chodesh Nisan as their origin in time. It was the mishkan to which they brought not only celebrations and triumphs to be uplifted in gratitude, but also guilt, shame and defeat to be uplifted and released. The mishkan offered ways to express yearnings for holiness, to release heart and soul from the grips of emotional and spiritual bondage.
The ancient cycle of bondage and liberation continues to this day. Rosh Chodesh Nisan marks the two-week countdown to Passover, marking the liberation from historical bondage. Each day and each moment invites us into emotional and spiritual release from inner bondage. Community and ritual – playing out in space and time – bring this drama to life on the human plane.
And now – right now, at Rosh Chodesh Nisan – is our time to begin again. Time itself refreshes and renews. We get ready for freedom anew. At long last, we welcome the radical liberation of Now.
This week’s Torah portion commands us to swear off cheeseburgers. Well not exactly. It was the rabbis that created the prohibition against mixing meat and milk products, but the foundation of the matter is indeed found in the Torah. Parshat Ki Tissa contains one of three instances in which the Bible warns us not to boil a kid in its mother’s milk.
To understand the rationale behind the “cheeseburger clause,” we may have to go back to the Book of Genesis. When Jacob, upon re-entering the Land of Israel after a prolonged absence, is brought word that his brother Esau is rapidly approaching accompanied by a band of 400 armed men, he is “greatly afraid and distressed”. The Torah records his apprehension in a heart-rending prayer in which he turns to God and begs to be delivered “from the hand of Esau … lest he come and smite me, the mother with the children”. Our forefather’s greatest fear is that mother and child be killed together.
Another biblical source that highlights the same underlying sensitivity is found in the prophet Hoshea. In describing the horrors and wanton destruction brought about by war, he depicts it as a time “when the mothers were dashed to pieces with their young”.
The Bible is keenly concerned to avoid the terrible tragedy feared by Ya’acov and described by Hoshea, and its spreads forth its mercy not only upon human beings but upon animals as well. The Book of Leviticus warns “whether it be a cow or a ewe, you shall not kill it and its young both in one day”. In addition, the Book of Deuteronomy warns against plucking a mother bird from her nest together with her young. Rather we are commanded to send away the mother bird guarding her nest before one takes the eggs or the chicks. If you must take the young, then the mother bird is to be spared.
The illustrious Maimonides pinpoints the focus of the Torah’s concern in both these cases on the suffering of the mother, who is forced to witness the demise of her progeny: He explains in his Guide to the Perplexed that “the prohibition of slaughtering the mother and her offspring on the same day is a safeguard, lest one come to kill the offspring in front of its mother”. Similarly, in the case of the commandment to send away the mother bird guarding her nest before one takes the eggs or the chicks, he writes, “by doing so, her anguish is minimized when the eggs and chicks are taken away”.
However, Maimonides’ predecessor, the exegete and philosopher Rabbi Avraham Ibn Ezra, takes a slightly different tack. The objective, he seems to opine, is not so much to limit the emotional pain experienced by the mother bird as it is to prevent the development of moral callousness in the hearts and psyches of human beings.
That being the case, he connects the prohibition in this week’s Torah reading against seething a calf in its mother’s milk to this commandment concerning the mother bird. Both, as well as the prohibition against slaughtering the mother and its young on the same day, are fences against human cruelty. What could be more symbolic of the worst sort of cruelty than to take the mother’s milk that was created to nurture and nourish the young animal, and to use it as an instrument of the youngster’s destruction? What greater perversion could there be of the beneficent ways of the merciful God? As such, this precept comes to uplift and to sensitize, serving as another bulwark against the malignant cancer of callousness that is so likely to spread in the human soul as we engage in the slaughter of animals and the preparation of their flesh for our food.
No wonder, then, that our tradition built once fence after another, mandating the complete separation of meat and milk, in an effort to keep us forever distant from the cruelty of heart that would turn life giving milk into an agent of death. Yes indeed, there is much more to the great American cheeseburger than meets the eye.
On January 4, my family and I were privileged to attend the final Broadway performance of the revival of Pippin, one of Stephen Schwartz’s wonderful musicals. I had not seen it before. It’s the story of a well-educated young prince who, after university, embarks on a search for a meaningful life. He tries being a soldier and being king, and he tries living on a farm. None of it seems to work. He finally realizes that it is the mundane life on the farm with a woman he loves, and her young son, that is the meaningful life.
The day after we saw Pippin, David Brooks published a column discussing the modern search for meaning, and asserting that “Meaningfulness tries to replace moral systems with the emotional corona that surrounds acts of charity.” He says today’s seekers of meaning are looking only for a feeling they call meaning, and contrasts them with those who lived meaningful lives in the past, who “subscribed to moral systems — whether secular or religious — that recommended specific ways of being, and had specific structures of what is right and wrong, and had specific disciplines about how you might get better over time.”
Rabbi Geoff Mitelman responded last week on this blog, discussing the way Judaism’s moral system and meaningfulness go together. Rabbi Mitelman, like me, lives mostly in the religiously liberal Jewish world, and he mentions in his piece how important it is, for liberal Jews especially, for their religious practice to be meaningful to them.
I teach my congregants that, as practitioners of Reform Judaism, they are obligated to observe the ethical commandments of Jewish law, but are not obligated to follow the ceremonial or ritual commandments. However, it is incumbent on us to learn about the latter types of commandments, and take on those that we find add meaning and holiness to our lives.
The challenge of this is that some practices could potentially bring holiness and meaning to people’s lives, but do not do so the first time one tries them. It can take years of, well, practice, before a practice like meditation or communal worship feels meaningful. Some activities may feel initially awkward or difficult, and therefore may not feel meaningful immediately, like visiting the sick or paying shiva calls, or the hard work of social action (these would qualify as mandatory commandments for Reform Jews). If we are searching for meaning, it is worth our while to commit to a moral and ethical system, and to practices, that others have found meaningful, even if they don’t feel meaningful to us at first. We might seek out people who seem similar to us in temperament or spirituality, and engage with some of the practices that work for them. Then we need to trust that the meaning will eventually come.
In other words, searching for meaning in each experience may not be the most effective way to find meaning. Perhaps we need something that is discussed far less in most liberal Jewish circles than meaningfulness: faith. We need to have faith that some of the morals, ethics, and practices that have led to meaningfulness for others can do that for us too. We need to have faith that if it doesn’t feel meaningful today, it can someday, if we keep with it. Then, like Pippin, we may find that the meaning we’re searching for comes through our day-to-day work to improve the world, and through our rituals, routines, and relationships.
Teenagers Sasha and Malia Obama couldn’t keep a straight face during the annual Turkey Pardon Ceremony.
Thank God for their commentary in body language!
How could anyone keep a straight face during this grotesque theater of the absurd? Two turkeys, Mac and Cheese, named sardonically for vegetarian foods, were publicly pardoned. This took place just after 45 million un-named turkeys were slaughtered for the American celebration of Thanksgiving.
Maybe the pardoning ritual is an uncomfortable joke. Maybe it is an admission of guilt. Maybe it is an awkward attempt at an atonement ritual. Logically, we know that two spared lives cannot erase 45 million deaths. But maybe the ritual of pardon has some power.
Not as much power, though, as the ritual of a thanksgiving offering of animal life.
In Nepal, this week, many celebrated the festival of Gadhimai. In gratitude to this goddess, hundreds, perhaps thousands, of buffalo were butchered. Many American animal activists criticized the foreign festival; some drew parallels with American Thanksgiving.
Jewish parallels can be drawn as well. Some Jewish writers call Sukkot the Jewish festival of thanksgiving. During Sukkot, the Talmud says, 70 animals were offered on the altar. Lest readers be outraged by such decadence, the Talmud hastens to explain its meaning. Seventy animals hint at the 70 nations of the world. Delicately put, a thanksgiving offering touches a universal chord in human nature. Less delicately, a massive sacrifice of animals brings all people together.
Maybe this explanation seems obvious to you, but to me it begs for psychological and sociological interpretation.
Many Jewish scholars describe eating meat as a “compromise.” The Torah explains this through a teaching story: The original human beings were told to eat grasses and seeds. Only ten generations later, however, people and animals were killing one another. God wiped the earth clean with a flood and restarted it with some new rules. People, who could not avoid killing, could now satisfy their impulses by eating animals.
Perhaps partaking of meat at a festival affirms our species-being. Yes, we are aggressive, the ritual teaches, but we do not need to kill one another. Together we affirm a pact: we kill only other species, and only to eat. At American Thanksgiving, we affirm this pact with family and friends; in the Talmud’s vision of the Temple, strangers from around the world affirm it together. The Temple thus becomes a centre of peace.
Of course, some contemporary psychologists would object. Some may view these extravagant meat-based festivals as bonding rituals. But research shows that people who harm animals are more likely to harm people. The manifest lessons of peaceful festivals contain subtle, subliminal messages of aggression: Us versus them. Desensitization.
When you see through the manifest content to the mixed messages, it’s hard to keep a straight face.
Maybe the U.S.’s first daughters were simply uncomfortable watching their father tell bad jokes on TV. But to suggest that would be to underestimate teens. Real teenagers see inconsistencies, ask edgy questions, and work the answers out in deep private conversations.
That’s why I have tried to see this season through fresh teenage eyes. Thank you, Sasha and Malia, for helping me take another look at festive animal offerings and ask, “Why?”
Photo Credit: Dan Smith, Wikimedia Commons
We have all seen some great Vaudeville or movie clip of someone being caught unaware, getting acquainted with a 2 x 4 delivered straight to the noggin.
And as amusing as those scenes can be (my favorite may be with Donald O’Connor in Singin’ in the Rain). I think they hit our funny bones because (I am pretty sure) we have all been bonked in the head or the backside a number of times—and often when we aren’t really paying attention, either. Maybe because we are taking ourselves, and our lives, too seriously.
And this was a 2 x 4 week for me. A dear, old friend died. He had been a close colleague of my father, and Bill and his wife populate the landscape of my earliest memories. She always chipper, and he a marvelous mix of wisdom and belly laughs, a serious countenance and kind, gentle heart. They have always been what I call 2-o’clock-in-the-morning friends. The ones you can call any day or in the middle of the night, walk directly to the front door, and find them on the front step. The ones with whom you just pick up a conversation like it was yesterday—even if it had been months since you spoke.
So what is the 2 x 4? Simply that not only will he not be here, I cannot be there for him. And I wish I had done more. I think this is something many of us experience, whether or not we can even articulate what more we would like to have done. I’m not sure that the details matter, really, since we cannot go back in time. It would be easy for us to chastise ourselves about not making one more phone call, or one more visit. But I fear that response has the potential to keep us focused on ourselves and cast a shadow on our memories and even the relationship.
When I think of all that this fine man has meant to me, I cannot bear to taint my memories with negative thoughts. I would far prefer to stand solid, take the 2 x 4 full on the forehead – and awaken to the wisdom he shared with me.
And the wisdom? It was simple. Live, and strive, and take things seriously, and always look for the blessings and the humor in things. To do, and be, and share, and love with all the generosity we have, which is boundless. To do what our souls most need us to do even in the midst of challenges. And to laugh. And laugh again. In other words: to live well.
Along with my congregational duties, I serve as a hospice chaplain. In both of those roles, as you well know or can imagine, I am at all times close to death and dying. And to be very honest, I have yet to accompany anyone to her last breath who says she wishes she judged herself more harshly, or lived more sparely, or loved less.
So here is another 2 x 4: without exception, those who live well, with awareness of their blessings and the idea that they could be blessings to others, die well, as Bill did. They pass without regrets. I am grateful that their souls warmed and strengthened mine, and I feel that when I share my soul with others, the neshamot (souls) of all whom I have accompanied go with me into the world, transferred to others through my heart and hands. And I am reminded of the teachings of our tradition: we never know the effect we will have on others, now or in generations to come. Which is another wake-up call in itself.
How amazing it is to stand in any one moment knowing we are carrying the wisdom and love of those whom we have loved, and who have loved us. And how strange it is that so easily forget! Perhaps by keeping this in mind we can go back in time, and bring the best of our loved ones forward, forging a new relationship with them and the world, and get down to the very serious wonder of living in love and joy.
Now go ahead and click on the Donald O’Connor link above.
You know you want to : ]
Every year, I do my best to engage with the process of teshuvah (repentance) during the High Holidays. A few weeks ago, I made resolutions, asked for and received forgiveness, cast away my sins, felt spiritually renewed…and then the craziness of the year began, as it does each year: right now, my partner and I are settling into our new apartment and unpacking boxes. I am starting new jobs while getting acquainted with a new city. Despite my best intentions, I’ve lost sight of the higher self with whom I am trying to align. Like many of us, I am overwhelmed with the business of life at this time of year.
At the end of this week, we enter the month of Marcheshvan, most notable for its lack of holidays. And last week, at the end of Sukkot, Jewish communities around the world began to add the words to the Amidah that we will say until Passover: mashiv ha’ruach u’morid ha’gashem (“the One who causes the winds to blow and the rains to fall”).
Why do we say this as we enter Marcheshvan?
According to the 12th century commentator, Rashi (in his comment on Lev 25:21) the ancient Israelites would “sow…in Marcheshvan, and reap in Nisan.” Planting seeds at this time could be precarious: Marcheshvan’s ancient name, Bul, suggests it was capable of bringing both floods, and raindrops (from Mar-). The story of Noah’s flood that we read this week expresses our anxiety that the small and fragile seeds we plant, whether physical or spiritual, will be washed away by disaster. In our own lives, the intentions we sow need a special kind of nourishment.
A Hasidic teaching from the Alter Rebbe explains that water, the essential ingredient for life, is an expression of Divine love. Rain is life-giving, and the slow downpour of water sustains the world – whereas a flood of water overwhelms us and is destructive. After the holiday season and the intimate moments with God it hopefully brought, we ready ourselves for the long period until Hannukah by praying that God hold back the flood, showering us instead with the divine “rain” we need in order to continue to nourish the seeds of the highest intentions that we sowed during the High Holidays.
As we emerge from the aseret y’mei ha’t’shuvah (“the 10 days of repentance”), we pray for the capacity to integrate the insights we received during this time into the everyday. During the onslaught of the ordinary, it is all too easy to succumb to old habits. But as we enter Marcheshvan we are invited to consider how to more mindfully re-enter the day-to-day business of our own lives. This month gives us the space we need to bring the resolutions we made during the “high” of these holidays into our everyday functioning. And during this time, along with our ancestors, we ask for the blessing of steady rains to nourish the seeds we have planted.
Whether it is recommitting to a regular spiritual practice, to deepening our learning, or to nourishing our creativity, only we know what nourishment and love will help the seeds of our intentions break open and take root in the ground of our daily lives. Through careful tending, when the time arrives to stop praying for rain at the beginning of Passover, we will be able to reap the fruits of our labor and truly taste our freedom.
I recently had the privilege of serving on a Beit Din (Rabbinic Court) for an individual who was converting to Judaism. It was, as I have found all prior instances, a powerful and deeply moving experience. Listening to this individual explain his Jewish journey and the reasons he wanted to convert nearly moved me to tears. His story affirmed, for me, all the spiritual and social good Judaism can provide at its best. As his face beamed with pride as he emerged from the mikveh, I knew that he had made a decision that would bring him immense meaning and joy.
But there was one aspect of my conversation with the individual that troubled me. Part of the Beit Din process involves asking the conversion candidate a variety of questions, both about his past and his present. While he answered most questions capably and with passion, there was one question I asked him for which he lacked much of an answer: “who is God to you?” I was curious to learn more about his theology and wanted to know what metaphor of God he most resonated with. Not only was he unable to verbalize anything concrete, but he also seemed to suggest that this hadn’t been a point of emphasis in his conversion course. I am both not surprised and deeply disappointed.
The Jewish community has just emerged from our annual crash course in theology. It is impossible to read the High Holy Days Mahzor and not think about God. The primary metaphor of Rosh Hashanah is of God as sovereign sitting in judgment over our deeds from the past year, while the primary metaphor of Yom Kippur is of us asking God to exercise mercy and restraint in judging us. Perhaps the fundamental challenge I face in leading High Holy Days services is both offering the metaphor of God in judgment, for those with whom it resonates, and critiquing that metaphor, for those with whom it is deeply alienating. (Full disclosure: as a process theologian, I reject both metaphors and prefer a partnership model.) I spend a good deal of my English speaking roles during the service explaining the liturgy and offering alternative ways to understand the liturgy that speak to different views of God.
But regardless of which approach of God one embraces, I think it is fundamental that one embrace (even temporarily) a view. To ignore theology, on the High Holy Days, dilutes (though does not eliminate) the efficacy of our experience. If God is irrelevant, then the only reasons to come to services on the High Holy Days are: 1) cultural/social (“because that’s what Jews do on the High Holy Days”) or 2) purely personal (i.e. a self-improvement contemplative practice). oth of these goals are worthwhile in and of themselves, but the process is incomplete without God. That’s why I am saddened when I read posts that take God out of the High Holy Days, and why I cannot be a Rabbi In Favor Of Atheism. Grappling with God (along with Torah and Israel) is an essential component of what makes us Jews; we cannot abdicate this struggle. To be clear, there is no single approach to understanding God that I am advocating; only that one commit oneself to having a view about who or what God is to them and letting that view inform the way he or she engages with the world around us.
So I challenged the conversion candidate to keep thinking about God. I gave him a few different metaphors for God to consider and urged him to keep thinking about it, to keep struggling with trying to articulate who or what God is for him. I advised him that this journey never really ends, and that he might find himself holding radically different views as his life circumstances change. And I encouraged him that the struggle is worth it and will add richness and depth to his new Jewish identity.
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The majesty and transcendence of the High Holidays are behind us. Rosh Hashanah with its coronation of God and Yom Kippur with the liturgical immersion into the Holy of Holies of the Holy Temple has passed. The machzorim, the special prayer books, have been put back into the storage rooms. The shofar has been put back on to the shelf and the grocery stores will stop ordering extra quantities of apples and honey until next year. That seat you spent so many hours in at synagogue (or the seat that you purchased but barely saw during these past two weeks) will also resume its normal life of being unoccupied. The cushion will resettle, the indentations will be erased and dust will begin to collect. Yet, it doesn’t have to be that way.
What would happen if you didn’t let your seat at synagogue go unused this new year? What would happen if you came back and visited that seat when no ticket was needed to sit in it. The machzorim are put away but in their stead you will find the siddur, the year round prayer book. Do you believe your experience during the next round of High Holidays would be different if you were more than an annual visitor?
People sometimes compare the High Holidays to the Superbowl. No matter if you are a fan all year or even know the rules of the game there is something captivating about tuning into the game on the big day and knowing you are joining hundreds of millions of other people who are doing the same thing. The comparison has a point but it also falls short.
Rosh Hashanah and Yom Kippur are not built like the Superbowl. They are not built with an easy ability to tap into with no prior experience or knowledge. There are no multi-million dollar commercials in the midst of the service or professional athletes facing off against each other. Instead there is the sublime poetry and prose of the prayers. There are the melodies, some very old and some very new, that are meant to enter our heart and soul and move us in a religious experience. There is the introspection and reflection that finds its peak during the High Holidays. This is not the sort of thing that can be readily experienced at its fullest with no prior background. The ticket you purchased gains you entry into the building and a seat to sit on but if that is the only time you sit in that seat all year you very will might find yourself unable to access the moment you have paid for and craving to find some of its relevancy in your life.
So this year let us find time to fill that seat throughout the year. It’s alright to dip your toes in gently and build as time progresses. Build familiarity with the rhythm of Jewish ritual and prayer. Stretch those muscles of introspection and reflection. By doing so you may find that the next Rosh Hashanah and Yom Kippur will be an entirely different experience. Your seat will recognize you, the cushion will not be dusty, the prayer book will be an old friend and the melodies will penetrate your heart and lift you in soulful meaning.
Rosh Hashanah and Yom Kippur is finished for the year but your seat will not be lonely for the next eleven months. Shanah Tovah, a good, sweet year of meaning making and spiritual growth to all.
On Sukkot, it’s customary to read Chapter 14 from the prophet Zechariah.
Have you read it? I mean, really read it?
If you have, you’ll know that Zechariah was an unusual thinker.
Zechariah hoped Sukkot could be an opportunity for shared healing after regional war. “The survivors of every nation,” he wrote, “will ascend to Jerusalem year after year, to worship the God beyond all armies, and to celebrate the holiday of Sukkot” (Zechariah 14:16).
Camping together, making music, cooking food, sharing customs and creating new ones at an annual week-long interfaith festival: that was Zechariah’s visionary plan for regional healing. We don’t begin with political dialogue, theological comparison, or even shared stories of hurt and joy. Instead, we simply practice together in joy, one week a year.
Rabbi Zalman Schachter-Shalomi, z”l picked up on Zechariah’s cue. “A dialogue of theology is mostly futile,” he said. “Theology is the afterthought of a believer. It begins with what we should finish with. How do you get to the primary stuff of belief? You show me your way that works for you, I’ll show you mine, and we can share!” (Deep Ecumenism workshop, 1998)
Of course, learning by mutual “showing” is not really that simple. In fact, it’s pretty easy to see right past what we are shown, because we wear many lenses of preconception over our mind’s eye.
We may generously see every religion as a way of approaching God—as we define God, that is.
Using our best compassionate psychology, we may imagine we know the full catalogue of existential questions that faith answers.
We may speak idealistically of “universal” human themes, while unconsciously limiting the universal by gender, age, race, or nationality.
Too often, we employ what philosopher Paul Ricoeur called a “hermeneutic [interpretive lens] of suspicion.” Because we believe we know what truly drives all religious expression, we are suspicious of superficial differences. We look at differences—and sometimes right through differences—just long enough to confirm our theories.
It is much more difficult to practice what Ricoeur called a “hermeneutic of recollection”—to immerse ourselves in a practice, side by side with believers, and get a feel for what they receive. It’s difficult to let go of preconceptions, and it’s difficult to let go of fears.
The fears are big, and they are not mere fantasies. What if I see God their way, feel called to convert, and lose my entire family? What if I am overpowered by groupthink, and join a cult doing activities I will later condemn? What if joining a new group means I am supposed to despise the one that raised me?
Perhaps the fears would be lessened if we shared our practices within a structured ritual format—like the one Zechariah envisioned for Sukkot. One week a year, we would gather in regional groups for interfaith camp—outdoors at a campsite, if weather permits. Working side by side, we would negotiate the meals; schedule ritual prayers for all open to all; share musical traditions, children’s games, and daily camp tasks. We would agree on rules against evangelizing within or after camp. We would allow each regional gathering to develop its own unique flavor, its own signature traditions for this special week.
Yes, Sukkot Camp does sound a bit like a hippie festival, and maybe Zechariah, with his dreamy visions, was the 6th Century BCE equivalent of a hippie. However, this epithet might be a plus, if you think of the successful 30-year old Burning Man festival, and the smaller spin-off gatherings created by energetic communities around the world.
Hippie or not, Zechariah’s radical visions are celebrated in our tradition. Perhaps we could try to implement just one of his visions, creating a mini-multicultural city of Sukkot with intention and good faith, as we bypass ways of thinking that constrain us, and lay seeds for cooperation and peace.
Thanks to the Intention Gathering, and to Rabbi Arthur Waskow. Image by Oseh Shalom, courtesy of Wikimedia Commons.