To have a voice

November 30, 2016 § 1 Comment

This week we have our family service, which means that there won’t be a formal sermon. So, for the blog, I thought I’d pull from the archives. This sermon on parashah Toledot is from four years ago:

The experience of losing my voice this week has had me thinking a lot about the power of speech. The ability to ‘have a voice’ – in the sense of being able to speak for ourselves – is indeed critical to our sense of self-worth.

In this week’s Torah portion, we hear the story of Rebekah’s ruse: Isaac is ready to give a blessing to one of his sons. The exclusive nature of the blessing would seem to indicate that it has some legal weight; perhaps Isaac is ready to retire from his role as head of the household. One presumes that he had been leading his family clan for some time; there is no mention of the transfer of power from Abraham to Isaac. Perhaps after the binding and near-sacrifice, Abraham was no longer interested in formal ceremonies. But Isaac was willing to engage in the custom of giving his sons a blessing as he retires. His son Jacob and his grandson Joseph will do the same when their turn comes.

Isaac had always favored Esau, his outdoorsman son, and he tells him to make a festive meal for just the two of them, and they’ll talk. Esau, however, is not a man of many words; he says one word in their brief exchange (the Hebrew word for ‘here I am’) and he leaves, ready to go into action. He is a powerful man and a skillful hunter. He speaks rarely, and in nearly every conversation he speaks of death. There is something about him that makes people tremble, a quality that puts others on their guard.

Rebecca is Isaac’s wife. She has no voice, at least when it comes to her husband. She speaks in whispers, of controversies and of plots. As we read, “Rebekah had been listening as Isaac spoke to his son Esau. When Esau had gone out into the open to hunt game to bring home, Rebekah said to her son Jacob, ‘I overheard your father speaking to your brother Esau, saying, ‘Bring me some game and prepare a dish for me to eat, that I may bless you, with the Lord’s approval, before I die.’ Now, my son, listen carefully as I instruct you.’” (I’m using the JPS translation throughout)

Jacob, in turn, tries to tell mom why this is a Very Bad Idea, but when he does, he gives the wrong reason: he doesn’t say ‘Mom don’t try to use me to trick my father and my brother.’ Rather, he’s worried that they will get caught. Her irritation is evident in the text as she exerts her power over him in her response: “But his mother said to him, “Your curse, my son, be upon me! Just do as I say and go fetch them for me.”

Then there is the scene in which the son attempts the trick. Though the scene could certainly be played straight, there is an element of comedic farce: for example, exactly how hairy is this brother if they have to use sheepskin to mimic his arms and neck?

When Jacob comes in, more or less dressed as a sheep, his father Isaac asks who’s there:

[Jacob] went to his father and said, “Father.” And he said, “Yes, which of my sons are you?” Jacob said to his father, “I am Esau, your first-born; I have done as you told me. Pray sit up and eat of my game, that you may give me your innermost blessing.”

But Isaac is not convinced. He objects that Esau could not have made it back that soon:

Isaac said to his son, “How did you succeed so quickly, my son?” And he said, “Because the Lord your God granted me good fortune.”

That’s the first objection voiced. Now he’s sounding really suspicious:

Isaac said to Jacob, “Come closer that I may feel you, my son-whether you are really my son Esau or not.” So Jacob drew close to his father Isaac, who felt him and wondered. “The voice is the voice of Jacob, yet the hands are the hands of Esau.” He did not recognize him, because his hands were hairy like those of his brother Esau; and so he blessed him.

That’s the second objection voiced. Imagine what that scene would look like if it were hammed up with over-acting. Played broadly, it’s actually pretty funny to picture the old blind father patting down the sheepskin on Jacob’s neck thinking it’s really Isaac.

But he’s still not fully convinced:

He asked, “Are you really my son Esau?” And when he said, “I am,” he said, “Serve me and let me eat of my son’s game that I may give you my innermost blessing.” So he served him and he ate, and he brought him wine and he drank.

That’s the third objection voiced. But even after dinner he expresses his doubt:

Then his father Isaac said to him, “Come close and kiss me, my son”; and he went up and kissed him. And he smelled his clothes and he blessed him, saying, “Ah, the smell of my son is like the smell of the fields that the Lord has blessed.

That’s the fourth objection voiced. And again the farce: Just how stinky is Esau if he’s that distinctive in his smell? You could imagine the father sniffing Jacob deeply, making an exaggeratedly sour face and then declaring – oh yeah, that’s Esau all right!

Which of course makes you wonder: maybe the father knew all along?

Here is another question to consider: who is the villain, and who is the hero in this story? You can argue plausibly for any two. I have seen a variety of commentaries, and they don’t all agree as to who is right and who is wrong, nor do they agree as to the reasons why. It’s not so simple, is it?

If we look at this text through the lens of the Rabbinic literature, for example, we will notice that the rabbis treat the two boys as archetypes, with Jacob as the people of Israel and Esau the nation of Rome. From their perspective, Rome’s endless brutality more than justified the trickery. In their version, Jacob the hero is always right and Esau the villain is always wrong.

If we look at this narrative through the lens of family dynamics, we will notice that the preferential treatment Abraham showed for one of his boys appears here again in Isaac’s treatment of his two sons. And these family dynamics get repeated endlessly: Just as Jacob tricks his brother, so too will he be tricked a pair of sister-rivals. The lesson here is that we tend to recreate our family dramas, down to the small details, carrying them from generation to generation. In this reading, Rebecca and Isaac bear the blame for not being more self-aware. And there are no heroes.

If we look at the story through the lens of feminism, we will notice that Rebecca is hidden, unable to venture out, unable to speak for herself. She must rely on subterfuge and reside in shadows. Her use of trickery is an expression of her weakness in the face of the more powerful male. Here Isaac is the one who is wrong, the patriarchic villain, and Rebecca is the hero for getting what she wants even in a position of relative powerlessness.

The story has neither hero nor villain, just people behaving badly. You are the one who picks the hero, the one with whom you identify, and you are the one who chooses the villain, the one whom you disdain.

But the story also hides a deeper pain, which is why it is so endlessly interesting to us. Why is it that this family can’t talk to each other? Why does Rebecca feel the need to manipulate her younger son in order to trick his father into giving him recognition? Why does the older son keep getting duped by his brother and his mother?

What happens in these situations – what drives folks to engage in these elaborate schemes – is the belief that they will not be heard.

I have used this example before, but it is apt: let’s say you are swindled and you take the guy to small claims court. You prepare your case, organize your papers, and practice your speeches. You are going to explain exactly how you were wronged. You are going to have your day in court. And when the day comes, before you even get to speak, the judge summarily rules in your favor without hearing the case. Would you feel satisfied with that result?

To a large extent, we would rather be heard, even if it means that we might lose our case.

We all want to be heard, on our own terms, in our own voice. So, in listening to this story – and to the stories you hear as you go into your week – ask yourself: who is not being heard? Seeking out that voice and the perspective that it represents might go a long way toward relieving unresolved pain. It’s not always possible, of course; just as I have lost my voice this week, others too can lose the ability to give voice to their perspective. But do try to listen. We all want to be heard, on our own terms, in our own voice.

In Favor of What You Actually Have

November 24, 2016 § 1 Comment

As anyone who has been married can tell you, marriage is all about reality: it is the process of creating a joint future in close quarters and close partnership. When it is a good match, it is one of the best things in the world; and when it is not – well, then let’s just let it suffice to say that it is not.

Weddings, however, are all about fantasy. My first husband had requested that I wear a big white dress with (in his words) ‘a draggy thing.’ So I had the yards and yards of tulle and the draggy thing, and a veil and 200 or so guests. I looked like Cinderella in white shoes.

That was the wedding in which I fulfilled everyone else’s expectations.

But later, older, wiser, and less prone to fantasy, I remarried, happily so. We will celebrate our ninth anniversary next month.

When I went to purchase a dress for my wedding to my husband Tom, I went to one of those cute little bridal shops, and picked out a nice dress from a catalogue: a bridesmaid’s dress, actually, in shell pink satin.

The day that it arrived, I was ecstatic: I wanted to go in and try it on and feel like a bride. But as a single mom with a tight schedule, the only way I could over there is to bring my son with me, in an appointment sandwiched in between lunch and teaching.

Now, let me tell you: if you want to understand the difference between reality and fantasy, go to a bridal shop as a slightly older single mom in a subdued pink bridal gown that is really a bridesmaid gown repurposed, and stand next to the 20-something young women getting fitted with big white dresses with yards of lace, beads, sequins, and tulle.

Go there and stand next to women who have not yet lost the glossy sheen of youth, who have not known love’s disappointment or despair.

My pink gown was wrinkled and the zipper was broken and gaping open, and my six-year-old son kept picking up those plastic clips that they use for fittings and clipping them randomly all over my dress. ‘Here Mommy: I found another one,’ he would say each time. Thanks, babe.

There is reality and there is fantasy, and the sales ladies at this little bridal salon were none too thrilled to have the two standing side by side.

Have we always been this way about marriage?

In our Torah portion this week, Abraham sends his servant to find a wife for his son Isaac. In the time of the Bible, the normal process of securing a match was to approach a suitable family and have the bride’s father or brother negotiate a shidduch (a pairing) with the father of the groom. In most cases, the woman would need to give consent before the match proceeded. But she was not the one to pick out her husband herself; it was done for her.

So, when we read the story of the negotiations surrounding Rebecca and Isaac’s marriage, I find myself wondering about Rebecca: what did she think of this process? Did it occur to her that she might not like him? Or was she at peace with this arrangement? Was she excited to leave home? Or perhaps a bit frightened?

During the negotiation, the servant recounts the process that caused him to choose to approach her family:

“’I came today to the spring, and I said: O Lord, God of my master Abraham, if You would indeed grant success to the errand on which I am engaged! As I stand by the spring of water, let the young woman who comes out to draw and to whom I say, ‘Please, let me drink a little water from your jar,’ and who answers, ‘You may drink, and I will also draw for your camels’-let her be the wife whom the Lord has decreed for my master’s son.’ I had scarcely finished praying in my heart, when Rebekah came out with her jar on her shoulder, and went down to the spring and drew. And I said to her, ‘Please give me a drink.’ She quickly lowered her jar and said, ‘Drink, and I will also water your camels.’ So I drank, and she also watered the camels. I inquired of her, ‘Whose daughter are you?’ And she said, ‘The daughter of Bethuel, son of Nahor, whom Milcah bore to him.’ And I put the ring on her nose and the bands on her arms. Then I bowed low in homage to the Lord and blessed the Lord, the God of my master Abraham, who led me on the right way to get the daughter of my master’s brother for his son.” (JPS translation)

At the end of this recounting, Rebecca’s father gives his consent to her marriage, and then (and only then) asks her whether she is willing to go with this man to meet her husband. She does not hesitate in saying yes. The impression one receives from this vignette is that she is strong, confident, and outgoing. She is not afraid. I wonder whether her marriage lived up to her expectations? Was she ever surprised by it?

We do have the rabbinic tradition that tells us that her union was a happy one, one of the best marriages we find in the Bible.

Nonetheless, we also have the story of her active trickery with regard to Jacob and Esau’s blessings. She convinces Jacob to trick her husband into giving him Esau’s blessing. Why did that happen? Were she and Isaac not talking to one another at this point? Had the marriage gone sour?

Or, alternatively, was Isaac in on the deception? There are, after all, many clues in the text that he knew what was going on, and that he was, at some level, complicit in the deception. Was her act an example of her clear-eyed confidence, or a symptom of her growing despair? We don’t know.

Regardless, we learn a lot from this story: we all have an image in our head of What Things Should Look Like; some of our greatest disappointments, in fact, are when things don’t match up to that fantasy. We might spend long years in denial, in fact, hoping that the image in our head is at some point matched by the facts on the ground.

What gets us into trouble, however, is when we pretend that the reality and the fantasy are one and the same. When we think that the job or the marriage or the living situation will get better when we know in our bones that it will not. But it is very easy to hold on to that fantasy, and to hope for the best.

Our relationship to God – and by extension, our relationship to Judaism – can also be a bit like that. We think that things should happen a certain way, and then they do not. Should we give up on our faith? Should we get angry at God? Or do we recognize that all relationships have their ebb and flow?

If things don’t unfold the way you think that they should, it’s okay to be angry at God. And when you are done being angry, then it is time to rethink your expectations, to let go of a vision of What Things Should Look Like in favor of a deeper appreciation of What You Actually Have.

As I said, my first marriage started in fantasy – in the great white wedding with a tulle-and-lace Cinderella gown with a draggy-thing and a tiara and white gloves. And then that most lovely wedding ended in the reality of a divorce; the unraveling of the relationship began almost immediately even though it took many years to complete. You need to have shared goals, and you need to be able to communicate.

But that second dress – the shell-pink bridesmaid’s dress, beautiful at last after it had been steam-pressed, altered and repaired – was the one in which I traded fantasy for the reality of a mature and lasting love, the fairy tale for happily-ever-after.

 

 

 

More

November 17, 2016 § 1 Comment

I am traveling this week for the funeral of my mother-in-law; this sermon is one that I find particularly resonant right now. I will return to posting about the weekly portion next week.

There is more to this world than meets the eye.

It is possible, of course, to have an empiricist view of the world, in which the only things that are possible are the things that can be seen and measured.

But when one spends enough time in this unique space, helping families and individuals make the transition from one kind of life-stage to the next, one starts to become aware of how much energy there is that goes unseen but is indeed felt.

In my own experience, I am most aware of this reality when in the presence of the dying.

In the last stages of the process, a dying person appears to be able to negotiate both realms at once: they speak to persons living and dead, often in the same conversation. It can be difficult to watch, but it also seems somehow holy.

Wave it off as projection if you wish, but there is certainly more here than meets the eye.

You learn, actually, that folks seem to have some control in those last weeks as to when to let go. They will wait for the daughter to fly out from California, or the last cousin to arrive from downstate. Some choose; they wait for the right time; others hold on to every last moment.

And in that liminal time – that holy time between worlds – it seems like they are able to negotiate with both sides at once. They speak to peoples living and dead, as if they were all present in the room.

Personally, I believe that there is some way in which we hear from those who are departed. My grandmother, of blessed memory, died a decade ago. And over that decade, different family members have heard from her – in the sense of hearing her response to things going around us. She comes and goes; we don’t hear from her all at the same time; it’s like she is visiting each of us for a while.

That sort of thing makes the empiricists and other rationalists roll their eyes, if not outwardly, then inwardly. Really? They ask: You want me to believe that you hear from your dead grandmother on an ongoing basis? The dying are hallucinating when they are talking to the dead. And you are projecting your grandmother’s voice.

You don’t have to believe that I hear from her. You can reject it outright if you would like. It may be a pleasant illusion.

Many of us find it difficult to think of the world as having any kind of metaphysical aspect to it at all. But if that’s the case, then there’s no room for God if the empirical world is all there is. And if that is the case, then why should we pray?

Consider the Sh’ma, for example. It is a Biblical text that we recite in each of our services: Sh’ma Yisrael Adonai Eloheinu Adonai Echad. Hear, O Israel, the Lord Your God the Lord is one. That’s what it means – it gets called the ‘watchword of our faith’ in the old Union Prayer Book, because it’s a foundational text for us. If you don’t believe in God, how can this statement be meaningful to you?

There is a way to approach it even if you don’t want to adopt a grand metaphysical view of the world. Let me explain.

The first word is often translated as ‘Hear’ – but it could also be translated as ‘Listen’ or ‘Pay heed.’ That means: don’t just hear it, but put down your phone or your magazine, stop thinking about something else, and really listen. This is important. Are you fully present? Are you fully engaged?

Sh’ma Yisrael,’ it says. Listen, Israel. The Lord, your God.

‘The Lord’ is actually a euphemism. We are avoiding saying what’s literally written there. The text says Yod-Heh-Vav-Heh, which is the unpronounceable name of God. It’s God’s first name, if you will, and only the High Priest may say on Yom Kippur. Otherwise, we say Adonai in place of that unpronounceable name. So, Adonai is our way of addressing the transcendent divine creator – the God of everyone – in the context of our own uniquely Jewish relationship.

But you could also think of it as the name for the creative force in the world, the energy that drives evolution forward, that allows chemical reactions to become life. You could decide to say ‘my Lord’ instead of ‘blind chance.’ You are naming a process here; it does not have to be a person.

The Lord is one.

When we say that the Lord, Adonai, is one, echad – what does that mean?

The point of saying echad is the idea that God is singular. By singular we mean unique, unlike anyone or anything else. Extraordinarily different. Transcending time and space, beyond our definitions of it, more than our imaginations allow.

This might not seem like a particularly important point, but it is actually most crucial. When we try to define God – when we try to tame our God-concepts so that they might be comprehensible – we imagine things that are not God.

It’s like creating a small box and then asking God to step inside so that we might carry it around with us like a good-luck charm.

God is so much bigger, and grander, and wilder than our charms and incantations. What most folks call ‘God’ is just a subset of the whole.

What do you do, then, if that’s a bigger statement than you want to make? Is it necessary to take it literally?

Perhaps you might think of it this way: every human being is created in the image of God.

Imagine, then, that it says, ‘Listen, O Israel: every human being, your fellow-humans, every human being is singular.’

Take that message to heart and act upon it.

In other words: if you find it too much, to grand, to foolish to contemplate God, the universe, and everything in the macro scale, then think about God in the microcosm. Value human life, each individual you meet. Listen carefully when people talk. Put down your phone, and stop thinking about what you are going to say next, and listen. Every human being is singular, created in the very image of God. Listen.

If you listen long enough, eventually you might see that person as an individual, rather than as an example of a category. A person rather than a stereotype.

I want to be clear: this isn’t humanism that I am suggesting here. I am not saying that humanity is all there is; I am not saying that humanity is necessarily the most important part.

I am saying, rather, that if you want to know God, then humanity is a good place to start.

In other words, if you are not sure how to love God with all of your heart and all of your mind and all of your being, then direct your attention to the individuals around you, find what is godly in them, and love them for it.

And then you will find that there is more to this world than meets the eye.

Go Forth.

November 11, 2016 § 2 Comments

Our Torah portion this week advises Abraham to go forth, to leave behind what is comfortable and familiar, to leave his father’s house.

Go forth from the land of your birth, from your father’s house to the land that I will show you.

Anything worthwhile requires a risk, a departure, a breaking-away from what has gone on before now.

We are at a crossroads as a nation, deeply divided. We do not even agree on the basics: who is at fault here for our divide? What is at stake in this election? Is this outcome a good thing or a bad thing?

Go forth from the land of your birth, from your father’s house to the land that I will show you.

What we do know is that there are large numbers of people in this country who feel like their way of life is threatened. They disagree profoundly as to what exactly is causing that threat. But the feeling itself, that perception, has its roots in something real.

On the afternoon after the election, I was scheduled to teach “Introduction to Judaism” at Plattsburgh State. The class has seventeen students: fifteen are between eighteen and twenty two years of age; the remainder are older than I am.

Our topic on this day is Shtetl life: the experience of Jews in Poland, Russia, and Lithuania in the late middle ages/early modern period. In other words, on this day I am trying to bring to life the world that is depicted in The Fiddler on the Roof.

Hoping to attract their interest, I try linking the lecture to the storyline of Fiddler. Most of them have never seen it, but the two older students know it well. Singing snippets of songs as I lecture doesn’t rouse the enthusiasm of the rest. They look glum. Not surprisingly, shifting to a discussion of the history of pogroms in Russia does not improve their mood.

As for me, I am working on five hours’ worth of sleep, having stayed up way too late for the election results. After experiencing a lifetime of gender discrimination myself, I really wanted a woman to win. I spent most of the evening practicing meditation techniques whenever the state results came in too close to call. I was hoping to celebrate.

Okay, I tell them. I get it. We’re all tired from last night.

That’s when some of the students started talking about Trump; that is when we found out that they voted for him. That’s also when it became clear to me that the rest of the class could not understand whatsoever how a sane, reasonable person could vote for the man. They just don’t see the appeal. From their point of view, a vote for Trump was a vote for racism, sexism, and bullying. Why would you admit that in public?

There are pictures taped up in the hallways of the campus. They are color pictures of Trump, printed on copy paper. Someone has taken a sharpie marker and given him a Hitler mustache. They appear every ten feet throughout the halls.

That is where the conversation started: “I think that these pictures of Trump as Hitler are disrespectful of Jews and the Jewish experience,” ventured one of the two Trump supporters.

“Well,” I pause for comic effect, “I wasn’t the one who put them there.” The class laughs, including the student who raised the point. Good. I was hoping to lighten the mood a bit. We are all tired and still raw. It has been a long year.

I would have liked to address his concern in depth, to explain why a significant portion of the population feels that the comparison to Hitler is apt. But it was not the time or place, not yet. He was not yet ready to hear that I have friends who are actively planning to emigrate because they are quite literally afraid for their lives; the rest of the class was not yet ready to hear why I don’t think that emigration is necessary. It has been a long year, and we are all tired and raw.

So let me tell you what I told them:

I am a member of a cusp generation. I link what went before to what comes after. I went to a liberal arts college – emphasis on liberal – twenty-five years ago, where we necessarily learned about European history but did not necessarily learn Chinese history. The knowledge of other cultures that you are expected to know, now, as an undergraduate, is vastly different than what I was expected to know. But that was changing, even then, and changing quickly.

I grew up in a world where the white Protestant culture was considered normative, and everyone else was ‘ethnic.’ Nowadays that kind of thinking is labeled ‘ethnocentrism.’

That’s when I introduced an example: as a member of the cusp generation, I am in fact fully engaged in technology. I tweet and text and use emoticons and the like. But, unlike the native-born, those for whom this technology was present at birth, I routinely use the wrong one. I texted a red heart to my niece, who promptly wrote back hahahahahaha. I was oblivious to the distinctions between the pink hearts (which are family friendly) and the red hearts (which mean a relationship kind of love). What I know, I explained, is not what you know. What I take for granted, I said, is not what you take for granted. They seemed to be a lot more responsive to that message. It gave them a concrete example as to the difference between our worlds.

So, I said to them – and I say to you now – here is your charge: go find someone really different from you. Seek out someone who sees the world in entirely different terms. Get to know them. Get to know why they think the way they do. Avoid lapsing into stereotypes and false generalizations. You may be filling in reasons for them that are not actually true. You may be engaging in projection or fantasy. You will not know until you ask.

I have been engaging people, respectfully, on Facebook as well as I can. Last night I had an eighty-message exchange with a letter carrier and veteran from Coeur d’Alene, Idaho – a friend of my cousin – and that conversation was both enlightening and helpful. Today, though, he decided that the conversation could go no further. We won’t change each other’s minds, he argued, and emotions are still too raw.

I hope that he is wrong about that. 

Anything worthwhile requires a risk, a departure, a breaking-away from what has gone on before now.

Want to make our nation great? Go forth.

 

About Eden

October 28, 2016 § 1 Comment

What is the meaning of the story of Adam and Eve?

My rabbi, Allen Krause, z”l, read it as a narrative about the human condition. When we are children, we live in Eden: all of our needs are met and we have no need to till the soil.

Eventually, we grow up and become parents and have to work for a living. Eventually, we become knowledgeable in the ways of the world. Eventually, we have to leave Eden to know what it means to feel pain.

It is not simply a cautionary tale, however: the process of growing up also means gaining knowledge. When we eat from the tree of good and evil – when we gain that knowledge – we become aware of our ability to affect the world around us. We learn how to take responsibility for our lives.

For us, therefore, the Adam and Eve narrative is an acknowledgement that growth involves some pain and rupture.

We have to leave behind what is comfortable and familiar to venture into a new realm, one that is profoundly unfamiliar. At times, it seems that the land itself is resistant to our efforts: The soil is rocky, the task is difficult, and the yield is poor.

But this growth is also what allows us one of the greatest joys: that of nurturing new life.

But is that the only way that the story could be understood?

Maimonides provides us with a second interpretation. In Maimonides’ view, Adam and Eve were in the Garden of Eden basking in the glory of God. This ‘glory’ is considered to be a form of energy, like a golden light, that overflows from God and animates all things. This energy, known as the Active Intellect, is also the source of wisdom.

When Adam ate from the tree of knowledge of good and evil, it meant that he shifted his attention away from God’s glory to the world around him.

Adam’s turn away from God to consider the lesser subjects of good and evil was the reason why he lost his immortality. Whereas he had been contemplating pure truth, he was now thinking about mundane things – what is good and what is bad.

What is particularly interesting to note here is that good and evil are not considered to be absolutes, according to Maimonides; instead, they are relative terms that relate to social conventions regarding the regulation of the appetites of the body.

That is not to say that Maimonides believes in relativism. For him, truth and falsehood are absolutes. But ideas regarding what is good and what is evil are related to social conventions. It is a strikingly post-modern formulation for someone who wrote in the 12th century.

Even though Adam turned away from truth, we can still perceive it. Even as mortals, humans are still sometimes able to turn back to God in isolated moments.

That capacity to turn toward God, in fact, is the true source of righteous behavior. As Maimonides observes, “all of man’s acts of disobedience are consequent upon his matter and not upon his form, whereas all his virtues are consequent upon his form.”(1)

To put that in more modern language: we are sinful when we follow our bodies’ desires but we are righteous when we follow our minds’ analysis. In the act of thinking, we have the ability to rise above ourselves.

What is another possible interpretation of this text?

For the mystics of Lurianic Kabbalism, the Adam and Eve story is an explanation of how evil entered into the world.

First, God created the holy light. That’s what’s meant by ‘God said, ‘let there be light’ – and there was light.’ After the creation of the light, then God then created vessels to hold that light. But when the light poured into the vessels, they shattered.

The story, therefore, is read as an allegory by the Kabbalists: it describes the processes within God that unfolded during creation. In their view, our role is to redeem those scattered rays of primordial light. We do so by performing the commandments with pure intentionality.

Later, the Hasidic movement added to this Kabbalistic textual inheritance, and provided additional insights as to how these texts might be applied to our own lives. It offers quite a lot of wonderful material. Over this past year, I have been reading Hasidic texts with a hevruta, a study partner, as part of my work as a fellow in the second clergy cohort of the Institute for Jewish Spirituality.

In this coming week, we will study a text from Rabbi Kalonymus Kalman Halevi Epstein of Cracow. According to the text, our task as Jews is to repair the original orderliness of creation, the one that existed prior to the first sin. Our job is to release all of the sparks, the ones that fell into inanimate matter, plants, animals and human beings.

I found two things that are interesting here: the first is the idea that at every level we are able to help repair the world. Even when we are doing our regular work, we are able to have an impact on the larger project of perfecting the world. I find that particularly encouraging.

If you do a good job, even when doing a mundane thing, that work can affect the people around you for the better. Are you cheerful? Are you helpful? Are you kind? These things matter. Regardless of whether your role in the world is large or small, you can be a force for good.

The second thing I found interesting here: according to the text, even your mistakes can be helpful to others. In fact, mistakes are how the sparks within human beings are released. Why is that? If you should repent for what you did – even if it is a small thing – and then say that you are sorry, your example can influence others to do the same. You release the misdeeds of others by modeling this behavior.

This lesson demonstrates why pursuing integrity in all our deeds really matters: how each of us respond to others can be a source of inspiration – or a source of pain. You are the one who decides. You can always choose to be kind.

 

(1) Maimonides, Guide, III:8, vol. 2, p. 431.

Sacrifices

September 23, 2016 § Leave a comment

Some years ago, before I became a rabbi, I had the opportunity to go to a URJ Biennial convention, to join 3,000 Reform Jews in study, song, and worship. Even though I was part of a fairly large congregation at the time, I had no idea that it could be so moving to pray with such a large crowd. The Biennials are simply awesome, in the best sense of the word.

Along with all the events, the convention had a hall dedicated to the vendors of every kind. They had every imaginable form of Judaica, from paintings to books, from kippot to challah covers. And, of course, there were vendors for congregational services.

One of the vendors there was a Torah scribe – a Sofer. He was selling his Torah-checking services: a congregation could hire him to come and check their Torahs for missing letters, tears, and other forms of damage. I was fascinated by his work, and he was happy to answer my questions. He patiently explained how the Torah scroll is made.

The scrolls themselves are made of parchment paper obtained from a kosher animal, usually sheepskin or deerskin. The ink is hand blended by the Sofer – he declined to explain how – and then the letters are hand-written using a feather quill from a kosher bird.

To create the smooth, even lines of Torah text, the Sofer etches guide-lines into the parchment. This process that was once done entirely by hand with a straight-edge and a razor; now they have a machine. And, unlike English, in which all the letters ‘sit’ on the line, in Hebrew the letters all ‘hang’ from the line.

A sofer will follow the Masoretic tradition when writing the text. The Masoretes standardized the Torah text, so that all Torahs written thereafter will have exactly the same content, following the same rules of transmission.

The accomplishment of the Masoretes should not be underestimated: note, for example, that the Dead Sea Scrolls – the scrolls that were found in caves near the Dead Sea, that date back to the time of the late Temple period – have a number of variations in the texts, and we are not entirely certain as to why. The Masoretes included some known errors in the text – they made the decision that it is better to keep the error intact than to create new ones by guessing what was the correct version.

Personally, I also like that they gave up on the possibility of perfection. Of course the Torah scroll has small errors in it – that is how life unfolds.

The Sofer writes out the Torah by hand. He will only write the Tetragrammaton – the four-letter name of God, which is the most holy name and is not pronounced – after visiting a mikveh that same day. The mikveh is a pool of water gathered from living waters – either a lake or stream or rainwater – for the purposes of ritual purification. If no mikveh is available, or he does not wish to go that morning, then he can skip the name and write it later, but there is an upper limit as to how many lines he may write beyond that point.

After he is finished writing the whole Torah, the text is checked by another scribe. They also have computers to do this task, but according the Sofer, ‘humans are more accurate than machines.’

The Torah, after it is written out, is attached to two poles, called etzim. These poles are what allow us to roll it in one direction or another without getting tangled. The use of a scroll, in fact, is an old form of technology: it is the form of printing that predates books. If you’ve ever noticed in paintings and drawings of the ancients, they are always reading from scrolls. That’s because books haven’t been invented yet.

Books are medieval; they originate from hand-written folios and then eventually become volumes made on the printing press. The Talmud, for example, is standardized in its printed form in a folio layout, and it continues to be printed that way today. One difference is that each page has a number, with a front and a back, rather than the continuous pagination of books today, because it may or may not be bound together. And each page has a small repetition of the page before it, in order to identify the order of the text.

The act of reading Torah before the congregation is at least 2000 years old, and possibly older.

We have the story in Ezra, for example, of the discovery during the post-exilic period of a scroll of law that had been lost; Ezra records the decision to read it before the congregation of Israel at regular intervals.

According to the Babylonian Talmud in tractate Sanhedrin 21b, “We learn that Rabbi Yose said: Had Moses not preceded him, Ezra would have been worthy of having the Torah given to Israel through him. And even though the Torah was not given through him, its script was changed through him.” Ezra specified that the Torah text should be written in the Assyrian block letters – the ones we use now.

Dividing the Torah into weekly portions dates back to the rabbinic period. In this week’s portion, we are told about the procedure for bringing the first fruits to the ancient Temple: the person brings a basket, sets it before the priest and makes a declaration.

The ancient rabbis, writing after the destruction of the Temple, disagreed about what was included in the declaration before the priest. At the time that they were writing – primarily from the second to sixth centuries of our common era — the first fruits were no longer brought before the priest, and they were seeking to preserve a cultural memory of what had happened in the time when we were still in the land.

They were the ones who decided that studying about the first fruits was the equivalent to bringing the first fruits. So, by their logic, in reading this text, you have fulfilled the commandment of bringing the first fruits to the ancient Temple.

Similarly, with regard to the sacrificial offerings that were brought in ancient days: the rabbis determined that the prayer of the heart would be an appropriate substitution. Thus, it is possible to atone for our sins by engaging in fasting and self-reflection on Yom Kippur.

 

 

Honor

September 16, 2016 § 1 Comment

Created in God’s image, each of us is worthy of honor.

Our Torah portion reminds us that we need to be mindful of the humanity of others, particularly those who are vulnerable: “You shall not subvert the rights of the stranger or the fatherless; you shall not take a widow’s garment in pawn. Remember that you were a slave in Egypt and that the LORD your God redeemed you from there; therefore do I enjoin you to observe this commandment.”[1]

We may well be owed money, for example, but we still have to let the widow keep her garment. Her very humanity is deserving of honor, because she is a creature of God.

Yet the objection may be raised, and rightly so, that you don’t have to believe in God to honor the humanity of others. And, more to the point: if you can honor others without invoking God, then why invoke God? God, it would seem, is superfluous to this conversation.

For example, you might be someone who objects to all the usual names for God, seeing them as idolatries. You may have the sense that there is something out there, perhaps, that is bigger and grander than what the Bible might hold. If that is the case, then, you might be willing to extend your belief that the world has purpose to include the idea that we are here for a reason. You might use this belief as the basis for honoring others.

Or, alternatively: if you cannot believe in God, then you might conclude that our tradition provides a basis for honoring others. That is to say, our tradition is organized around a set of rather demanding ethical commitments. Our tradition argues that each human being, by virtue of being, is worthy of honor.

Or, alternatively: you might conclude, along with the great French-Jewish philosopher Emmanuel Levinas, that we must extend this sense of honor in God’s place. Levinas argues that we are expected to fulfill the role of God for each other and extend this gracious honor to others without limits or conditions. If God does not do it, then we must act in God’s place.

In other words, we can reach this end-point of honoring the humanity of others, regardless of whether or not it is grounded in a belief in God. What is most important is the idea that all of us, every one of us, is worthy of honor.

But perhaps you might rebel at that suggestion. You might be offended. What of the abusers, the sociopaths, the murderers, the hostage-takers? How can we find it within ourselves to honor these individuals? And is it not an outrage to even suggest that we ought to honor them?

It is, of course, one thing to suggest that we should give people the benefit of the doubt, or to adopt a non-judgmental attitude regarding the people we meet. But it is another thing entirely to use this approach to excuse the behavior of known killers.

Some might argue that there’s always a hope for redemption, a possibility for repentance. This position, by the way, is very well represented in our High Holiday liturgy. God waits until the very last moment for sinners, hoping that they will repent, calling to us: ‘return, O you wayward children, return.’ As we intone: ‘Lord, it is not the death of sinners that you seek, but that they should turn to you and live.’

But what of the scoundrels, and those whose misdeeds are so great as to outweigh half-measures and simple apologies? You might argue, like Maimonides, that it is possible for a person to behave so badly that they no longer can achieve true repentance. He suggests that the sinner must acknowledge so much wrongdoing and make such great changes in his or her character that the goal becomes nearly unreachable. As Maimonides explains: “It is possible that a man might commit a grave iniquity or many sins so that the sentence of the Judge of Truth might be that the doer of those wrongs, done intentionally and deliberately, would be denied repentance.”[2]

“Consequently it can be said,” he writes, “that the Lord did not decree Pharaoh to do ill to Israel, or Sihon to sin in his country or the Canaanites to act horribly or the people of Israel to be idolatrous. All these sins were their own doing and consequently they deserved no opportunity to repent.”[3] In these cases, the magnitude and multitude of the person’s sins has eliminated the possibility for repentance. The pattern of behavior may have become too ingrained to renounce.

You should know, by the way, that this situation is very rare. Maimonides is speaking of tyrants and other forms of extreme behavior.

Even so, we still must ask ourselves: are these individuals ineligible for honor? Have they gone so far that it is no longer possible to extend that sense of humanity to them?

At this point, we might want to argue for a distinction: there is honor, and there is respect. It is possible to honor the humanity of a person but not respect their deeds.

Many of us have family members or friends who might fall into this category: people who have treated us or others badly, who have abused their power and position to dominate others, or who have created endless drama in their lives and the lives of the ones who try to love them. We know of alcoholics and wife beaters and child abusers; we are aware of thieves of all kinds; we know of those who are untrue.

Honoring someone is not the same thing as cooperating with them.

Sometimes the best way to honor someone is to refuse to be a codependent in the bad behavior. Sometimes the best way to honor someone is to say no: you and I both deserve better than that.

One of the most difficult parts of the approaching High Holiday season, in fact, is this process of self-inspection. Have I acted honorably? Have I respected those worthy of respect, and honored the humanity of all? Have I acted in a way that magnifies the image of God in the world? Have I sought to enlarge the realm of the holy? We should treat each other as holy: ‘you shall be holy for me, as I, the Lord, am holy.’

We all fall short, of course: that is what it means to be human. We should make use of that awareness to grant honor to others as well, graciously, whether or not it has been earned.

Be gentle, forgive easily, and treat everyone with honor — everyone, including you.

 

 

 

 

 

 

[1] JPS translation.

[2] Maimonides, Guide of the Perplexed, Shlomo Pines, transl. (Chicago and London: University of Chicago Press, 1963), 6:3, p. 124.

[3] Ibid., p. 125.