During the course of Passover, in addition to reading the Haggadah, we read the Torah’s account of the final Exodus from Egypt. Stage by stage, plague by plague, our ancestors were liberated from Egypt until, finally, they reached the other side of the sea and began their journey to Mt. Sinai, the setting of this Shabbat’s Torah portion.
When I think of the end of the flight from Egypt, the image of Israel dancing on the shores of the sea comes to mind. Not only, the men, but the women of Israel danced, led by Moses’ sister Miriam. Miriam, too, picked up the timbrel and danced in celebration of Israel’s safe deliverance. Interestingly, the celebration did not last very long. Faced with the prospect of a long uncomfortable journey, the people of Israel quickly returned to their usual complaining. “The food is no good,” “Moses is away too long,” “Moses has too much power,” and on and on it went.
Unfortunately the same pattern of special celebrations followed by the restoration of “the same old, same old” marks many of our lives. We seem to have certain special moments lived above the fray and then long stretches of the “everyday.” Our tradition offers us special reminders of the peak moments to help lift us when our spirits are down. In services, after saying the Sh’ma, we sing the Mi Camocha. The Mi Camocha comes from the section of the Torah which includes the Song of Moses and the Dance of Miriam at the Red Sea. We don’t read this passage from the Torah just once a year but daily and at every Shabbat service. We recall in words and song the defining moment of liberation which shaped us a people.
Gentle remembrances of the sweet and significant moments of our lives are an important part of living. We all have our own special blessings and memories. We can call on them at will for strength, comfort and perspective.
So when Passover is done and the Haggadahs are put away and the family has gone home, we need to remember to keep singing. Every day has a new miracle waiting for us and every day lived has a blessing to recall. Perhaps the perspective from the other side of the sea is to keep rejoicing, keep recalling and, always, to move forward.
Monday, March 29, 2010
Wednesday, March 24, 2010
Passover thoughts
When we clean and cook for Passover it is a tremendous amount of work! I am sure many of you are hosting large Seders with days of preparation involved! As we enter the holiday of Passover, the most widely observed Jewish holiday, we are reminded why we go through the trouble. We celebrate Passover not only to remember our past but also to act as if we ourselves were freed from Egypt.
In every generation, all are obligated to view themselves as having personally left Egypt, since it is said, "And you shall explain to your child on that day, 'It is because of what Adonai did for me when I went free from Egypt'." Therefore we are obligated to thank, praise...and bless the One who performed all these miracles for our ancestors and for us, for bringing us from slavery to freedom, anguish to joy, mourning to festival, darkness to great light, and subjugation to redemption.
--Mishnah, P'sahim. Also in the Haggadah
We are reminded to look at the world through the eyes of slaves and not as free people. Freedom, with all of its rights and responsibilities, is what we are encouraged to celebrate. It begins simply with the name for "Egypt" in Hebrew, "Mitzrayim," from the Hebrew word "metzar" meaning "narrow" or "constricted.." Egypt was the ultimate place of constriction. No single slave had ever escaped from there, let alone an entire nation of slaves. Once we crossed the Red Sea, we left the narrow places of Egypt and new worlds opened.
When the Torah talks about freedom, it always connects it to a clear idea of the purpose of that freedom. Freedom without a purpose is slavery. Freedom without thinking of others who suffer, we are reminded, is pointless. The Exodus is, religiously speaking, not an event of history, dead and buried. It is now. It is the struggle of Jewish people in the world who are not able to celebrate because of poverty or oppression. It is the story of the people of Darfur who, even as we will celebrate the time of redemption, still only know suffering. It is the stories in recent weeks of those who are suffering from lack of food and resources. Passover is a reminder that we must continue to fight for social justice. As we celebrate, who is not yet able to do the same?
Joining a rich historical awareness to contemporary concerns for freedom and self-expression, enjoying the warmth of people you love while sharing delicious food, this is a time to renew our own commitments--to our own growth, to our relationships, and to our Judaism. As we celebrate our past and our values, I wish you all a joyous and healthy holiday!
In every generation, all are obligated to view themselves as having personally left Egypt, since it is said, "And you shall explain to your child on that day, 'It is because of what Adonai did for me when I went free from Egypt'." Therefore we are obligated to thank, praise...and bless the One who performed all these miracles for our ancestors and for us, for bringing us from slavery to freedom, anguish to joy, mourning to festival, darkness to great light, and subjugation to redemption.
--Mishnah, P'sahim. Also in the Haggadah
We are reminded to look at the world through the eyes of slaves and not as free people. Freedom, with all of its rights and responsibilities, is what we are encouraged to celebrate. It begins simply with the name for "Egypt" in Hebrew, "Mitzrayim," from the Hebrew word "metzar" meaning "narrow" or "constricted.." Egypt was the ultimate place of constriction. No single slave had ever escaped from there, let alone an entire nation of slaves. Once we crossed the Red Sea, we left the narrow places of Egypt and new worlds opened.
When the Torah talks about freedom, it always connects it to a clear idea of the purpose of that freedom. Freedom without a purpose is slavery. Freedom without thinking of others who suffer, we are reminded, is pointless. The Exodus is, religiously speaking, not an event of history, dead and buried. It is now. It is the struggle of Jewish people in the world who are not able to celebrate because of poverty or oppression. It is the story of the people of Darfur who, even as we will celebrate the time of redemption, still only know suffering. It is the stories in recent weeks of those who are suffering from lack of food and resources. Passover is a reminder that we must continue to fight for social justice. As we celebrate, who is not yet able to do the same?
Joining a rich historical awareness to contemporary concerns for freedom and self-expression, enjoying the warmth of people you love while sharing delicious food, this is a time to renew our own commitments--to our own growth, to our relationships, and to our Judaism. As we celebrate our past and our values, I wish you all a joyous and healthy holiday!
Wednesday, March 17, 2010
vayikra
The last lines of the book of Exodus have Moses, Bezalel and the Israelites placing the finishing touches on the Tabernacle. The Tabernacle is, in the final lines of Exodus, enveloped in clouds, with the presence of the Holy One emanating from its center. Moses is prevented from entering because the clouds indicate the Holy One's presence. Then the next book, Leviticus/Vayikra, opens with God's inaugural meeting with Moses.
That is where we begin this week in the book of Leviticus, "And He called to Moses, and God spoke to him from the Tent of Meeting saying..." A calling, what is a call? Perhaps you were called to your work? Maybe calls are what we as Pennsylvania voters are going to be inundated with in the coming weeks. No matter who you want to vote, for we are in for a lot of calls...so if you don't have caller ID, now may be the time!
Leviticus is the book of the Torah with which children begin their studies in the Orthodox community. In the midrash, Rav Assi asks why, in Orthodox tradition, children begin their Bible learning with Leviticus rather than Genesis. And, the text answers, because children are pure and the sacrifices are pure.
Though most Reform religious schools don't start with Leviticus, we might add a few additional explanations. Leviticus emphasizes what we are to offer God. It emphasizes the need to perform concrete, tangible acts of service to God. It holds out the possibility that there are acts which human beings can perform that bring us closer to God and God closer to creation.
While Genesis offers us mostly stories, Leviticus offers us rules for living. Still, we might do worse than learning from Rav Assi. We could do a lot worse than using these months in Leviticus to reexamine and recommit ourselves to the details of Jewish behavioral obligations. Like our children, we best express our "purity" when we learn how to live so as to make our actions an offering, a drawing close to our community and, we hope, to God.
That is where we begin this week in the book of Leviticus, "And He called to Moses, and God spoke to him from the Tent of Meeting saying..." A calling, what is a call? Perhaps you were called to your work? Maybe calls are what we as Pennsylvania voters are going to be inundated with in the coming weeks. No matter who you want to vote, for we are in for a lot of calls...so if you don't have caller ID, now may be the time!
Leviticus is the book of the Torah with which children begin their studies in the Orthodox community. In the midrash, Rav Assi asks why, in Orthodox tradition, children begin their Bible learning with Leviticus rather than Genesis. And, the text answers, because children are pure and the sacrifices are pure.
Though most Reform religious schools don't start with Leviticus, we might add a few additional explanations. Leviticus emphasizes what we are to offer God. It emphasizes the need to perform concrete, tangible acts of service to God. It holds out the possibility that there are acts which human beings can perform that bring us closer to God and God closer to creation.
While Genesis offers us mostly stories, Leviticus offers us rules for living. Still, we might do worse than learning from Rav Assi. We could do a lot worse than using these months in Leviticus to reexamine and recommit ourselves to the details of Jewish behavioral obligations. Like our children, we best express our "purity" when we learn how to live so as to make our actions an offering, a drawing close to our community and, we hope, to God.
Wednesday, March 10, 2010
Building
Have you ever tried to build anything? It is no easy task!
This week’s double Torah portion, Vayakhel and Pekudei, completes both the Book of Exodus and the building of the Tabernacle in the wilderness. The first commandment concerning the Mishkan appeared earlier in Exodus: “They will make for me a Mikdash (holy sanctuary) and I will dwell among them.” [Exodus 25:8] What follows is a blueprint of the Tabernacle and all of its components. There are precise instructions for everything. in fact five of the eleven Torah portions in Exodus are devoted exclusively to it and to every bit of minutia about its building and materials. Why so much time on this tent of meeting in the wilderness? The Tabernacle formed the center of all Jewish life and activity for the Israelites. As they wandered in the desert it was a home and a comfort.
The Tabernacle was the place where all the religious needs of our ancestors were met. For 40 years as they wandered through the wilderness, it served as the spiritual and cultural center of the nation of Israel. This was no small achievement considering that the people numbered over two million if we add all the numbers up. All of these people were encamped, so to speak, around this Tabernacle as they moved slowly through the wilderness.
Today we have no Tabernacle We no longer bring offerings to God for sacrifice. So what forms the center of our Jewish lives? Where do we nurture our connection to one another and nurture our relationship with God? I believe we accomplish this through our involvement in synagogue life and our Jewish community. Our membership and involvement in a synagogue enable us to nurture our spiritual lives and strengthen our souls.
Judaism teaches, "Do not separate yourself from your community." Being involved, being counted, strengthens us as individuals as it strengthens the communal fabric, and surprisingly will also strengthen the fabric of your being.
Our ancestors brought gifts to God. They brought animal sacrifices. Today we bring our words and our actions as our offerings.
This Sunday I would love for you to join me as we discuss our future adult education program here at the synagogue…I would love your feedback and thoughts. We are meeting at 11am in my office.
This week’s double Torah portion, Vayakhel and Pekudei, completes both the Book of Exodus and the building of the Tabernacle in the wilderness. The first commandment concerning the Mishkan appeared earlier in Exodus: “They will make for me a Mikdash (holy sanctuary) and I will dwell among them.” [Exodus 25:8] What follows is a blueprint of the Tabernacle and all of its components. There are precise instructions for everything. in fact five of the eleven Torah portions in Exodus are devoted exclusively to it and to every bit of minutia about its building and materials. Why so much time on this tent of meeting in the wilderness? The Tabernacle formed the center of all Jewish life and activity for the Israelites. As they wandered in the desert it was a home and a comfort.
The Tabernacle was the place where all the religious needs of our ancestors were met. For 40 years as they wandered through the wilderness, it served as the spiritual and cultural center of the nation of Israel. This was no small achievement considering that the people numbered over two million if we add all the numbers up. All of these people were encamped, so to speak, around this Tabernacle as they moved slowly through the wilderness.
Today we have no Tabernacle We no longer bring offerings to God for sacrifice. So what forms the center of our Jewish lives? Where do we nurture our connection to one another and nurture our relationship with God? I believe we accomplish this through our involvement in synagogue life and our Jewish community. Our membership and involvement in a synagogue enable us to nurture our spiritual lives and strengthen our souls.
Judaism teaches, "Do not separate yourself from your community." Being involved, being counted, strengthens us as individuals as it strengthens the communal fabric, and surprisingly will also strengthen the fabric of your being.
Our ancestors brought gifts to God. They brought animal sacrifices. Today we bring our words and our actions as our offerings.
This Sunday I would love for you to join me as we discuss our future adult education program here at the synagogue…I would love your feedback and thoughts. We are meeting at 11am in my office.
Wednesday, March 3, 2010
Golden Calf
This week’s Torah portion narrates the incident in the desert of Israel and the Golden Calf. How did human beings who had experienced godly revelation at Sinai revert to worshipping a Golden Calf just a few short weeks later? What happened to "a kingdom of priests and a holy nation" to cause this terrible reversal?
Perhaps an even more difficult question is what was the sin of the Golden Calf? We always assume that the sin was the building of a calf itself. It was a very common practice among peoples of the time to make graven images and our people knew no different. Moses had not yet come down from the mountain to instruct them about God’s commandments. So perhaps the building of the calf was not their sin.
Perhaps their sin was one which we all commit from time to time. They lost faith. And worse, they allowed their fears to overtake them and lead them to rash actions. They did not build the Golden Calf because they no longer believed in Adonai. Rather, they did so because they felt their leader Moses had abandoned them. He had been gone 40 days and nights, and they started to get worried. When they became restless no one stood up and said, “Let’s have faith, let’s remember that Moses will not abandon us. We should not do this.” Rather, mass rejection overtook the camp.
What a powerful lesson for us today. How often do we act hastily because we get nervous and feel alone? How often do those actions, performed with the best intentions, wind up creating even bigger problems?
After Moses finds out about the sin of the Golden Calf he asks God to destroy the people. God does not. Rather God forgives the people. Moses cries out (EXCLAIMS?) that God is compassionate and gracious, slow to anger and abounding in kindness. This week may we all be reminded of this lesson, to be more like our Creator, slow to anger, patient and forgiving.
Perhaps an even more difficult question is what was the sin of the Golden Calf? We always assume that the sin was the building of a calf itself. It was a very common practice among peoples of the time to make graven images and our people knew no different. Moses had not yet come down from the mountain to instruct them about God’s commandments. So perhaps the building of the calf was not their sin.
Perhaps their sin was one which we all commit from time to time. They lost faith. And worse, they allowed their fears to overtake them and lead them to rash actions. They did not build the Golden Calf because they no longer believed in Adonai. Rather, they did so because they felt their leader Moses had abandoned them. He had been gone 40 days and nights, and they started to get worried. When they became restless no one stood up and said, “Let’s have faith, let’s remember that Moses will not abandon us. We should not do this.” Rather, mass rejection overtook the camp.
What a powerful lesson for us today. How often do we act hastily because we get nervous and feel alone? How often do those actions, performed with the best intentions, wind up creating even bigger problems?
After Moses finds out about the sin of the Golden Calf he asks God to destroy the people. God does not. Rather God forgives the people. Moses cries out (EXCLAIMS?) that God is compassionate and gracious, slow to anger and abounding in kindness. This week may we all be reminded of this lesson, to be more like our Creator, slow to anger, patient and forgiving.
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