Although he has now healed into death, I prayed for the recovery of my rebbe, Rabbi Zalman Schachter-Shalomi, z”l, for many weeks this summer, folding into my daily practice a prolonged chant of Moses’s plea on behalf of leprous Miriam: Ana, El, na, refa na la. Please, God, please heal her.
Just a few months ago I was with Reb Zalman as he chanted the morning liturgy accompanied by whirling Sufi Dervishes, this, in itself, an ecumenitical healing. Now, as I mourn and review what my teacher has taught me, I recall my own first experience collaborating in prayer across religious modalities and dogmas.
It was the second week of my residency in interfaith hospital chaplaincy, and looking over my shoulder as I scanned my patient census, our department chair noticed a patient had identified as a member of the Church of Christ. She offhandedly pointed to this patient name and said: “You’ll want to pray in the name of Jesus Christ.” I probably blanched visibly, most definitely not wanting to pray in the name of Jesus Christ, wondering what I was to do if this was the expectation?
I headed to the neuroskeletal surgery unit with trepidation.
There, I visited with Ruth, recovering from numerous spinal fusions. When I asked about her experience, she explained, smiling: “Jesus is filling in my cracks!” This reminded me of a story the Integrative Medicine doctor Rachel Naomi Remen tells about her final therapeutic session with an oncology patient wherein she returned to the patient a picture he’d drawn at their first meeting, of himself as a broken vessel. She asked if, now, these many months later, he’d like to emend the drawing in any way. The patient picked up a yellow crayon and drew rays of light pouring out of the cracks.
My patient was deeply moved by this story and we spoke of what it is to be filled with supernal light, and how that seems even more possible when one is broken open. Ruth said that when we’re sick we need a healing God and I saw that she was able to visualize God healing her as God filled her with Presence.
Then Ruth told me she’d never met a Jew, and asked if I spoke Hebrew. Could I pray in Hebrew? I said yes, and that we could pray Moses’ biblical words of supplication when his sister Miriam was so very sick. Oh yes, she would like that, and could I hold her hand?
So I chanted Ana El Na in the late Rabbi Aryeh Hirschfield’s haunting melody… And in the intervals where I was accustomed to hear members of the community intone names of those in need of healing, Ruth began to murmur and then call out: I see you, Jesus. Thank you Jesus. Thank you, Baby Jesus!
I smiled to myself. Here we were, collaboratively praying in the name of Jesus Christ and I had not sublimated my identity or compromised my theology. Rather, Ruth’s completion of my prayer to her own satisfaction had deepened my part in the mitzvah of healing the world.Ana El Na, Aryeh Hirschfield, as sung by Hannah Dresner
“We are not a country that should turn children away and send them back to certain death,” -Maryland Governor, Martin O’Malley.
I’m proud of the stance taken by the governor of my state. The plight of young children coming into the US, fleeing persecution is one we can relate to. The Jewish tradition has reminded us for millennia, that the land is not ours free of charge, but rather that it is God’s, to distribute to whom God will, and that our souls are weighed by the way we remember our privilege, and to what extent we share it.
The Talmud teaches, “The men of Sodom waxed haughty only on account of the good which the Holy One, blessed be He, had lavished upon them. …. They said: Since there cometh forth bread out of [our] earth, and it hath the dust of gold, why should we suffer wayfarers, who come to us only to deplete our wealth. Come, let us abolish refuse to allow strangers to come to our land, as it is written, The flood breaketh out from the inhabitants, they are forgotten of the foot; they are dried up, they are gone away from men.(Job 28:4) (Sanhedrin 109a)”
But it seems that in every generation, we had need of a reminder: a story is told of the Gaon of Vilna, who sat with voice but no vote on the Council of the Jews of Vilna. His task was to comment from a Torah perspective on new legislation proposed before the Council. When there was no such new legislation, he did not take part in the meeting.
One day a member of the Council put forward a proposal for ending or greatly reducing the influx of Jews from poorer regions into Vilna, where they hoped for a better life. The Gaon rose to leave the meeting. “But Rabbi,” said a Council member, “we need your comment on this proposed new legislation!” “What new legislation?” said the Gaon. “This was already the law of Sodom, long ago!” And he left. The proposal was dropped.
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On Thursday, I landed in San Francisco on the first day of a family vacation. As I turned my phone back on as we pulled into the gate, the first news I saw was the announcement of Reb Zalman Schachter-Shalomi’s passing. On Monday, my colleague Rabbi Laura Duhan Kaplan wrote eloquently about Reb Zalman’s overall approach to Jewish life—an approach to renewing the spiritual heart of Jewish practice. That approach to renewal, while leading to the creation of an organized group of students, communities, a rabbinic program, and much more under the umbrella of ALEPH (Alliance for Jewish Renewal), reached far beyond any particular denomination. And that was of Reb Zalman’s design. His gift did not fit in just one vessel, and he was eager to see the wisdom and innovation shared widely. I’m not sure that I can identify another rabbinic figure whose teachings and wisdom have, in our time, shaped and inspired so many others in so many different parts of Jewish life.
While I am ordained by Hebrew Union College, and work under the auspices of the Reform movement for a Reform congregation, my soul has been and continues to be rooted in Renewal, the teachings of Reb Zalman and the many other teachers that he inspired and empowered to spread their light in the world. In much of my work in Jewish communal settings, my reputation is for bringing spiritual awareness and practice into mainstream settings in ways that are accessible and experiential. When I stop and think about what, specifically, people are drawn to and respond to, so much comes from all I learned from Jewish Renewal.
Once a month, I offer a creative service which borrows Hayyim Herring’s label (from his book Tomorrow’s Synagogues Today)—”Ritual Lab.” In fact, this forum, which allows us to deepen our experience of our worship together and the inner meanings of our prayers, is my own iteration of “Interpretive Davening”—a gift from Reb Zalman and his students. Sometimes these services include chanting—a gift shared by Rabbi Shefa Gold, whose chanting wisdom was blessed, appreciated and encouraged by Reb Zalman. In one service, my cantorial soloist and I modeled before the congregation how to take a psalm and, one line at a time ,taking turns, read and drash on that line to more deeply experience and connect to the verses. A gift from Reb Zalman. Sometimes, at a Torah service, I’ve invited people to see if they feel ‘called’ to the Torah for an Aliyah because there is a teaching from the week’s parsha that connects to the fabric of their lives. And every week that I bless a bar or bat mitzvah student with a Mi Shebeirach blessing, I trust that the spirit will inspire an appropriate, spontaneous blessing in the moment that recognizes that student’s spiritual link to the Torah they have just shared with us. All this, and so much more I learned from Reb Zalman or from one of the many students who were inspired by him.
There is so much more Jewish creativity and spiritual inspiration, today found in settings across all denominations and none, that owes, either consciously or unconsciously, a debt to the gifts that Reb Zalman either taught directly or encouraged and blessed in others. Take the success of Storahtelling and the wonderful work of Amichai Lau Levi. Inspired by the earlier work of the Institute for Contemporary Midrash—a part of the Jewish Renewal world. Ever sat in a Jewish meditation service? Many of the early teachers who brought forth a practice that, for centuries, was primarily only to be found in mystical or Hasidic contexts, did so first to a receptive community in Jewish Renewal. Ever been transformed by a niggun—a wordless melody—at a Shabbat gathering? These tunes, lying at the heart of Hasidic musical spirituality, were brought into the heart of communal gatherings in the context of Jewish Renewal. Not only there, but so many of those who learned melodies and shared them first learned them in a Jewish Renewal setting. I know that I did, and all of my early work in Jewish communities, focusing on spirituality through music, prior to entering rabbinic school, was inspired by those experiences.
And there’s more. A couple of years ago a young woman, now a Youth Advisor, and I got talking at Kutz Camp, the leadership camp for the Reform movement. It turned out that I had been her religious school teacher in the UK 20 years ago! She told me that there were two things that she specifically remembered about those classes (I was amazed; I don’t think I can recall anything from Religious school at the age of 10). She remembered being shown how all the festivals fit to the seasons and had a different emotional feel, presented in a big pie chart diagram on the wall. And she remembered our classes on Eco-Kashrut. I taught these things because I had been inspired by my teacher, Reb Arthur Waskow, one of Reb Zalman’s earliest students. How incredible – Reb Arthur and Reb Zalman were talking and writing about Eco-Kashrut decades before these topics entered the mainstream awareness in other branches of Jewish life.
As I approach every festival, consider how to invite a community into an experience that will translate ancient words and rituals into the hills and valleys of an inner landscape that we are called upon to explore and come to understand, Reb Zalman’s teachings and the teachings of those he inspired are my guides time and time again.
Reb Zalman cared passionately about a Judaism that would be deeply meaningful and spirituality inspiring. He is the source and the inspiration for so much; truly a gift to us all.
Today, among the many other things you do in your busy life, pray for the safe return of three kidnapped Israeli teens:
Naftali Fraenkel 16, Eyal Yifrach, 19, and Gil-Ad Sha’er, 16
Take a moment any time today to pray for Naftali, Eyal, and Gil-ad. You can add the 250 Nigerian school girls, and all children around the world that have been forcibly taken from their families.
If prayer isn’t your usual thing, it might not come naturally. So, here is a very simple prayer anyone can say today (please cut, paste, or forward it as you see fit):
Holy Blessing One, my heart is heavy with fear and sadness on behalf of Naftali Fraenkel, Eyal Yifrach, and Gil-Ad Sha’er. I am overcome by the worry of their parents, family, friends, and community. I pray too for the safe return of all children around the globe who have been taken from the loving embrace of their families. Let them be safe. Let them be reunited with their families—alive. Let me feel safe and appreciative of those in my life. Let us all feel the safety of our connections. Amen.
What does it mean to pray for an outcome you have no direct control over?
- Prayer changes the person praying. To pray means an expression of empathy. It means to hold these children in your heart and mind. To feel or imagine their fear and their family’s pain.
- Prayer means a cultivation of hope. To pray means to hold on to hope, to keep alive possibility, even remote possibility of a positive outcome.
- Prayer changes the Universe. For outcomes that are not certain, we keep open the possibility that our sentiment, does indeed effect the universe. In religious language we speak of a flask of tears—our prayers—that God collects. God, the “Rock” is actually shaped by the drip-drop of our collected tears. We change God in the unspoken but clear language of our sincerity. In more “scientific” terms, we are conscious that every action, every molecule effects its surrounding. In that sense, we are all connected. When we pray, we hope to be part a movement that changes outcomes for the better.
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At a construction site at the Jerusalem bus station there is a multi-paneled chalkboard with space for people to fill in what they are grateful for.
If I were making the list today it would read, the ocean, the stunning weather, my children’s health. A shift in the carpool this morning gave way to an extraordinary view of the Pacific on the way to work. On another day, I might have not even seen it and concentrated on the flowers or trees instead. The weather today is oddly perfect for San Francisco. There is little chance we will have many more days like this. And despite their general good health, I know better than to believe in the false security that this is in any way a guarantee for my children’s future. I am grateful for the graces of the moment. For that which I see, appreciate right now.
We are counting the Omer. It is a strange practice, which I don’t fully understand. I can of course quote the meanings and explanations that the tradition gives but it remains a bit mysterious to me. Why the need to number our days, to account for the passing of time so very carefully?
But I know it is too easy to let time pass. Days go by without notice. One set of flowers, blends into a sunset, into a fight with a loved one, into a day at the office and errands and then a year goes by. Last week when we observed Yom Hashoah, I was struck by how in my remembered lifetime the pervasive presence of survivors has given way to the dominance of memory and recordings. Time, which once stood still in ghettos and camps, has gone by quickly. In my children’s lifetime the Holocaust will pass into distant memory.
Every day and every moment matters, but for these seven weeks, between Passover and Shavuot we stop daily and take a moment to mark the passage of time. We heighten our awareness of the ancient journey that Israelites took from slavery to revelation. Like the passersby near the Jerusalem bus station, we are given an opportunity to consider the gifts that we have. Noticing does not make the time go any faster or slower but it does help us appreciate what we have in the moment.
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My parents still live in the house I grew up in. Since leaving it, I have moved 14 times. Each time I move, I have to get rid of the clutter that has accumulated -sometimes more, sometimes less – usually books, but since my child was born, also toys, clothes outgrown, keepsakes from each stage of his life…
I know that I should acquire less. Even though we buy little, it creeps up on me, until I feel weighed down by it all, and yet, many of those things feel precious and irreplaceable. And some of them are.
Each year at Passover, I wonder at all the stuff that seems to be required to leave Egypt -and I think of the Israelites, who left too fast even for bread to rise, but managed to remember their tambourines. No wonder it was so hard for them, no wonder they complained so much: I can imagine them saying to themselves, I can’t leave behind little Dvorah’s first clay bird sculpture, Aharon’s project, that straw-woven hat… even though the straw and the clay were both reminders of the slavery they were escaping.
Sometimes I wish for the purity of having nothing. Sometimes, I long to hold my history in my hands and I am ready for Passover to end, not so I can eat bread, but so I can, for a little while, pretend that the things around me will last into the future.
Earlier this week, my excellent colleague, Rabbi Shmuly Yanklowitz asked the important question of whether, “there can be a new type of “masculinism” that is not about stereotypical manliness, but about confidently embracing what it means to be a man today while also honoring the narrative, journeys, and rights associated with feminism?”
Rabbi Yanklowitz didn’t initially frame the question in terms of Jewish practice, although he did post it on ejewishphilanthropy, and very properly pointed out his perspective as an Orthodox rabbi certainly must color his views in terms of the spiritual meaning of gender.
In those terms, it is interesting that many traditional Jewish cultures valued masculinity in quite different ways than modern western culture does (Daniel Boyarin writes extensively about this in many of his books, most notably, Unheroic Conduct: The Rise of Heterosexuality and the Invention of the Jewish Man, and of course, others have as well).
In the rabbinic imagination, as well as some Ashkenazic cultures that sprang from them, the feminine is judgement to the masculine mercy (for example in kabalistic imagery); women are suited to labor, while men study; and women are physically tough while men are valued for their delicacy and yeshiva pallor. Of course, we all know that the expression of these values most likely differed more by individual case than by actual gender – as is true regardless of what society one lives in- but the fact that these ideas about how gender is performed varies so dramatically from that of our current western society, demonstrates how entirely socially constructed those values are, and how little they have to do with the people inhabiting them. In fact, these values were so different from the cultures surrounding them, that the non-Jews made note of them, often stereotyping Jews negatively based on them, viewing male Jews as effeminate and weak and female Jews as lusty and strong – stereotypes that we have sadly spent a great deal of effort on disproving by assimilating the contrary gender attitudes of the culture around us.
The irony doesn’t quite end there: even though Rabbi Yanklowitz has essentially brought us full circle, by wondering how we could re-imagine gender roles (to which one might at first consider answering by saying, “bring back the traditional values!”), to solve the problem, it is the question itself which must be examined. As long as society defines each gender in opposition to the other, the problems of sexism cannot be avoided. As soon as you ask, “how can I be not like a woman,” the implication must be that being like a woman is bad (“you throw like a girl,” or the like) and in a society where women are still significantly less powerful than men, it is impossible to avoid this.
Is there a genuinely good reason to differentiate genders in this way, by defining some behaviors as female-appropriate, and some as male- appropriate? My mother-in-law, bless her, likes to say that there are only two jobs that require a person to be sexed a particular way: sperm donor and surrogate mother.
There is no way to equitably explore separate gender roles until equality has been fully achieved. Even then. On the other hand, there is no downside to trying to achieve full gender equality. It will not in any way rob either men or women of being male and female (anything which is biologically determined won’t change, presumably, so what are you afraid of? And if it isn’t biologically determined, then reinforcing it benefits whom, may I ask?) – but it will benefit people by encouraging them to pursue spirituality that fits them, rather than insisting that they should fit themselves to someone else’s notion of what their spirituality ought to be.
Of course, Judaism does require us to undertake obligations, sometimes even responsibilities that we have no desire for, but nevertheless, we are called upon to fulfill them. But is performing gender roles, and separating what women and men do religiously, part of this set of obligations? Or would it be more appropriate to be strict, and say that all are obligated, unless their specific case renders that obligation impossible, or temporarily difficult. For example, perhaps the exemption from positive time-bound mitzvot should be based on who is taking care of the children, rather than assuming that it is the female person that is doing so. Sometimes it will be, but sometimes it won’t – requiring the exemption along gender lines prevents people from choosing which role suits them – and of course some people might never have children- why should they be exempt?
It’s not the way our sages would have thought about it. Perhaps, though, we can draw wisdom from how we today think about the four sons of the haggadah. Most of us are disinclined to assume that our children are permanently the wicked child, or the simple one (and certainly those of us with children know that they aren’t always the wise child): rather, we understand that all four of those children is within each of us, and at different times, we will ask (or not ask) those questions based on where we are then, at that moment.
And finally, we should remember that while the four children are examples of different kinds of people looking for answers, and provides a script for each of those defined roles, the haggadah also requires us to each ask our own question: that is why one can fulfill the obligation of the four questions by asking any question at all.
Perhaps that is a better example for us today: instead of insisting that we must stick to a preordained script, let us encourage everyone to remember that we are not the same people at all times, and that we will play different roles throughout our lives – thus, we must ask different questions for each of them. Instead of asking, how can men can express their supposed differences from women, maybe the right question is, “How can each person be themself?”
When we are small, we wait for everything. Every day takes forever until you get to the time when you get to go out and play. Each year, we count the days until our birthday. At the end of the year, we finish one grade, and then we look forward to summer vacation, and then begin a new grade, with fresh notebooks, clean and untouched. Eventually, we get to high school, and graduate, and then, perhaps, college, and even, maybe, graduate school. And then most of us get jobs, perhaps get married and maybe have children. Then one day we wake up and wonder: when do we get a “next thing?”
Most of our lives, we are trained to look for the next thing, the next grade, the next age, the graduation, the “real world.” And then we finally get there, and all of a sudden, it seems that one day is much like the next and one year, too.
The recent passing of Harold Ramis reminded me of the wonderful film Groundhog Day, in which Bill Murray plays a self-centered news reporter, who is forced to relive the same day, over and over again until he changes.
In the film, one might think that under the sway of some providential guardian, the world is forced to hold still while he is forced to learn a lesson. But in some ways, the world does not stay the same. Even though each morning Phil (the character’s name) is “sent back,” in reality, each day is different due to the choices Phil makes. At first, he takes advantage, then he despairs, and finally, he tries to improve himself and to help others – even though he knows that the next day everything will be undone.
Groundhog Day is a fantasy, but in some ways, not a very far-fetched one. In most ways, unless we are either particularly selfish, or extremely flighty, our lives are a sort of Groundhog Day. We spend each day doing much the same things as we did the day before, and as we will do the day after.
Psalm 90:12 says, “Teach us to number our days, that we may get a heart of wisdom.” It is a kind of strangeness that when we count something, each successive number is different, and yet, the act of counting confers a kind of sameness on the thing we are counting. So it is with our lives. We can take a sort of Buddhist approach and deny the counting, focusing on the moment. But Judaism suggests that there is a wisdom in the counting itself, in the not focusing on the moment. Is it because when we count, we are able to gaze at a larger picture? Does it remind us that someday, eventually, there will be an end to counting – the great graduation, let us say.
Or, is there a certain courage in noticing that even when we think that everything is the same, there are differences, and those small differences come from us, acting, even when it can’t seem to make any difference.
Even if tomorrow, the cat needs to be rescued from the tree once more, perhaps it is a kind of God’s-eye view to be able to know that that is the case, and, once again, to rescue it.
In this week’s Torah portion, God explains that God has called not only Betzalel and Oholiav to execute their craft on all the holy items that need to be built, but that “in the heart of all who are wise-hearted, I put wisdom so that they will make all that I have commanded.” (Shemot 31:6)
Many people have tried to figure out what distinguishes humans from animals: some have postulated it is our “higher emotions,” but it turns out animals have those (and people have recognized that for a long time); some have suggested it is our intellect – but if that is so, then it is intellect of degree, not kind, for animals are able to solve problems in all kinds of ways. Some have suggested it is language – but it turns out that many animals are able to use not only vocabulary, but syntax, and some even have names for one another. Some say it is morals – but clearly anyone who has ever had a dog knows that an animal knows when it has done wrong.
What I have never heard of an animal doing is expressing the drive to create – to create beauty through art, or to have a craft and make the utilitarian things we need beautiful.
The Torah calls certain individuals chochmat-halev “wise-hearted.” But all human beings have a certain measure of this drive. We all yearn for beauty, and many yearn to create things of beauty. What makes some individuals “wise-hearted?” Instead of simply enjoying the beauty, or perhaps relegated their yearnings to small gestures, they turn their lives into their craft, dedicating time to learning the skills it takes to create not just the occasional beautiful object – and then they send it out into the world, to be regarded by others, to be judged, and to be used.
And when we do this, when we choose a skill and hone it, turning it towards creation, we are b’tzelem elohim, acting in God’s image. For what was God’s creation if not a gesture of art? For a human, art is limited. If we are especially skilled, and work hard, and lucky, too, then perhaps our works will live on after us, at least for a time.
For God, creation is both temporary and permanent – in medieval times some in Arab lands there was a Muslim philosophy that the world was created and destroyed and created anew at every moment. And in the God’s-eye sense, that is true: the sunset that we saw tonight will never be seen again, the child grows to adulthood, species come into being and go extinct. And yet, the universe endures. In its beauty, for a time, God has our regard, and when we are wise-hearted, perhaps for a flicker of God’s eye, we have God’s.
For another perspective on this debate, read Rabbi Rebecca Sirbu’s post here.
Aside from the bigamy laws, I mean. (JK)
Recently, a rabbi was appointed to lead a Unitarian congregation. In a discussion about this appointment, I had mentioned that I could not lead a Unitarian congregation, or any other non-Jewish group, any more than I could officiate at the marriage of two non-Jews. I was surprised by the (small) flurry of questions about why, if there was no intermarriage, I would refrain from officiating at such a wedding.
I have many friends who are not Jews. I have attended – and even participated- and rejoiced at their weddings, as well as occasionally been asked for (and given) counsel, or attended other life events, as a friend. When I celebrate at a non-Jewish friend’s wedding, I am a guest experiencing their tradition (or lack thereof). Even if I offer a private blessing, it is the blessing of a friend, but from outside.
A rabbi, even by the broadest definition, is one who is a rav, a master, of Jewish tradition, whose role is to teach Jewish tradition, and model a Jewish life. I am expected to be a kli kodesh – a holy vessel, at least to the best of my ability, and to do so means to have a particular way of being in the world. My permission to teach and to lead comes from being invested in that tradition, it comes from the people of Israel, and from the Torah of Israel. Even though I share some, and often many, values with people in other traditions, we each have different ways of expressing those values, and of understanding them – and they are not interchangeable.
When I officiate at a wedding, I do so as one who has a particular view of what it means to get married, what the marriage means in terms of future Jewish life and aspirations, of particular spiritual valences as part of a whole Jewish life, joined to a Jewish community that is both horizontal – with other currently living Jews, vertical – with Jews who have passed on and have yet to be born, and of course, in a particular relationship with God.
When I officiate at the wedding of two Jews, I am seeing that they are joining themselves to one another according to the laws of Moses and Israel. Since the laws of Moses and Israel do not apply to non-Jews, I am unqualified to officiate.
In the Polish schools of Hassidut, several of the rebbes teach that to reach God, each individual has a personal spiritual task that they must complete. This is true for religions as well as individuals. There are many values in the world, and in different traditions, we are called to serve and fulfill a mission. And it is not the same mission. That mission is not for ourselves, but for God and for the world. If we don’t immerse ourselves deeply in our own tradition – and each of these traditions are deep in their own way- then we are not really going to be able to understand them, their goals, their values, their expressions. And we will not be able to carry out our purpose.
I can’t marry Christians (or Hindus, or Buddhists, or Muslims, etc) to one another, because to do so would be to assert that marriage means the same thing in all of our traditions – and it does not, and should not.