This will be a short post because what I really want for you to do is to go to this web site and see the most amazing art:
https://advance.einstein.edu/MossArtSales
Here is the story. Five and a half weeks ago, I broke my shoulder. For the past three weeks -- once we returned from Israel, I have been going for physical rehabilitation. Displayed in the halls of the hospital where I go for rehab is one of the most amazing and HEARTWARMING art exhibits I have ever seen. I love to frequent art shows and really like good art.
What is so unique about this art show is that all of the wonderful and creative artists are disabled -- from Traumatic Brain Injury to blindness, amputees and paralyzed artists, chronic pain sufferers and multiple sclerosis, and so many more. THIS IS THEIR THERAPY and as a result, their creativity and love of life as they know and wish it comes forth. The colors are vibrant, the textures amazing (particularly from one of the blind artists) and these artists are nothing less than inspirational not to mentioned talented.
Maimonides teaches that the highest form of TZEDAKAH is to enable another to work. Here we have a great opportunity. The art pieces are not exorbitantly expensive and yet are as beautiful and rich and begging for your interpretation as those produced by the professional artists I see in my art show outings.
The show closes June 24th so you have the week to go to the site and look at this wonderful art. It will give you instructions on how to make purchases if you wish to. You can click on pieces in which you are interested to see a larger representation of it. I am not one to buy art on line but I will tell you, these pieces are amazing. There is also a phone number to call for further information.
So if you are looking for art and want to do a wonderful Mitzvah at the same time, go for it!
Happy art collecting!
Wednesday, June 18, 2014
Monday, June 16, 2014
PARSHAT SHELACH LECHA 2014 (adapted from my D’var Torah to our monthly Kabbalat Shabbat group)
Subtitle: The Best Therapy Ever and Reclaimed Hopes and Expectations
Lately I have been able to engage in the best therapy ever – hanging out with adorable 3 ½ year old girl twins and a 10 week old baby girl. Its so much fun and actually quite relaxing, albeit it, sometimes in a rather frenetic way. I really try to be completely attentive to the world according to Adel Raya, Neli Shimona and Neima Hadar. While I am playing with them often with my daughter Yoella present, we (Yoella and I) occasionally engage in fantastical conversations about what they will grow up like, what their personalities are going to evolve into and such. These conversations about these healthy and happy young children at the beginning of their life journey are always hopeful and optimistic and filled with unfettered joy.
I imagine that might be some of what G-d was feeling at this moment in the beginning of the Torah narrative when proclaiming in Bereshit 1.26 LET US MAKE MAN IN OUR IMAGE AND JUST LIKE US... (YAY TEAM!)!
Commentaries abound about the word NA’ASEH – “let us make.” To whom was G-d speaking? So, in addition to the angels, man, all other parts of Creation, the plants, etc., MAYBE G-D WAS JUST ANNOUNCING THIS AMAZING BIRTH TO ALL AND EVERYTHING --- kind of like we do when a healthy new life is bestowed upon us!
There is always excitement and optimism and truly a sense of the continuity of the universe when we greet new life. Sadly, too often that excitement turns to disappointment and distress. In our own life, we call that the TERRIBLE TWOS, ADOLESCENCE, MIDLIFE CRISES, AILING ELDERLY PARENTS and such – the points that will invariably come during our life times when our hopes and optimism are challenged and even dashed to bits. Parents watch the disappointments of their children with great pain and children clearly do not often follow paths preferred by their parents. If we do not learn to cope and move on, taking the pleasant memories and the lessons learned with us as we continue our lives and work hard to reframe and reformulate our expectations while adjusting our hopes, these moments can truly do us in.
Perhaps we see a bit of this a few chapters later in the beginning of our narrative with The Flood, or THE BIG MISUNDERSTANDING AND COMING TO TERMS --BETWEEN G-D AND MAN. Note that we read in Chapter 6 that G-d had destroyed the entire world and all that was on it because of profound corruption and discord and perverse behaviors that had RUINED EVERYTHING!
The horrible and misguided actions of the human being that G-d had so lovingly and hopefully created had corrupted and perverted all, so much so, that utter destruction and the hope of a do-over was the only possible solution, according to G-d. It must be pointed out that G-d actually regrets making the human being and then regrets G-d’s reaction to how much the human being disappointed G-d. Again, you can be sure our commentators have much to say about this.
We read as follows a bit later on in Parshat Noach:
"And G-d said, This is the sign of the covenant I am making between me and you and every living creature with you, a covenant for all generations to come: I have set my rainbow in the clouds, and it will be the sign of the covenant between me and the earth. Whenever I bring clouds over the earth and the rainbow appears in the clouds, I will remember my covenant between me and you and all living creatures of every kind. Never again will the waters become a flood to destroy all life" (Bereshit 9, 12-15).
At this point, I believe that something so significant and pivotal happens. G-d comes to terms with the reality of the human being G-d has created with free choice and agency and readjusts expectations regarding them. In fact, G-D CREATES A SIGN TO remind both G-d as well as us of this contractual agreement, if you will. I want to suggest that we are continually doing precisely this in our own lives with our children and those in our relational orbit – that is reminding ourselves to balance our hopes and expectations with the reality of our lives and those in it.
Now we come to Parshat Shelach Lecha. Look at the words that this Parsha which deals with the scouts that are sent to check out the land of Israel begins with:
SEND FOR YOURSELF (YOUR BENEFIT) LEADERS (TO SCOUT THE LAND) We recognize this formulation well from elsewhere in the Tanach. The notion is that you will do this for your own sake because it serves your purpose. While on the face of things, this grammatical formulation does not seem problematic, it is actually quite so. The problem is that our commentaries want to figure out WHO IS TO BLAME for the fiasco that this hopeful mission turns into and the perceived abject failure as indicated by the chaos that results from the negative reports of the majority of the scouts. After all, these were LEADERS that were carefully chosen – Eagle Scouts in their own right if you will (having a son that just became one!) – and they were to SCOUT out the land and bring a report that would be helpful and encouraging to the people waiting at the precipice of this important moment. As we know, this is not exactly what happened. Quite the opposite!
In fact, it is interesting to note that this is the first narrative in the book of Devarim, as Moshe speaks to the B’nai Yisrael before his death, performing his last task as the leader of the nation. I often like to ask my students WHY they think this story of all others is the FIRST in this review lesson. What is the salient lesson here? After all, there are many other texts that could be chosen for their didactic value due to the many missteps taken by the Children of Israel and their leaders.
Nechama Leibowitz explains something critical regarding this experience. She teaches that the scouts and the people use their free agency and that when this happens, the giver of that agency, namely G-d, with so many hopes and aspirations cannot control its use. Her point here is clear. G-d can no more CONTROL the steps and decisions and words of the people created – even the leaders of the B’nai Yisrael – than we can control the steps and decisions and words of our children. THIS IS THE NATURE OF BECHIRAH CHOFSHIT – the ability to choose freely that most clearly identifies what is specific about the human element in all of us.
So G-d will continue to be disappointed in the people. The B’nai Yisrael are clearly disappointed in G-d as indicated by the complaining about the food choices or lack thereof in last week’s Parsha, or Miriam and Aaron’s creation of family discord in their speaking about Moshe, the upcoming rebellion of Korach, not to forget to mention the Egel HaAZahav, and so on. The book of BaMidbar is called IN THE DESERT in Hebrew – because that is where we physically were. In English it is called NUMBERS after the census that was lovingly and repeatedly taken in the journeys of the B’nai Yisrael to help keep track of all. Perhaps it is important for us to think for a moment that we were IN A PSYCHOLOGICAL AND EMOTIONAL DESERT and DISAPPOINTED EACH OTHER AND G-D MANY NUMBERS OF TIMES. This does not make the text any less valuable or meaningful. Quite the contrary – it makes it more real and applicable to us.
We are taught that G-d DID NOT destroy the entirety of the people again, though admittedly we do still question why so many incidents of destruction and devastation still occur. G-d REGRETTED expecting too much from the human beings here. Ramban teaches that the work of the SCOUTS was that of a normative RECONNAISANCE mission and should not be taken as intentional wrongdoing on their part. They were just being honest and using the agency that G-d had given them to give the report of what they experienced. Similarly many of our contemporary theologians propose that we MUST ACCOUNT for the choice factor in the human being and the consequences of those choices instead of constantly “blaming G-d” for anything that goes awry. When all is said and done, each person has agency to determine what and how they will choose in going through life. Maybe this is a powerful message of this narrative. Things may not, and WILL NOT transpire as expected … and we have to reframe and reclaim and then move on.
I think that herein lie important lessons and precedents regarding how we develop and nurture our relationships with each other. G-d cannot control what G-d creates when G-d creates the human being, notwithstanding the initial joy and expectations G-d may have felt. The one who was responsible for the scouts being sent, and herein lies so many disagreements regarding the commentators, could not control their reports. The scouts giving the reports could not control the reactions of the people. And in the end, we cannot control each other. The best we can do is to remember the reason that we are doing what we are doing and the part we play in the larger picture. Yes, the scouts were in fact sent for the benefit of the people – and part of that benefit was clearly the reality of readjusted expectations as life wears on and bears down on us.
I think that today we are clearly aware of this aspect of our human reality and this is why so many of us do yoga, meditation, visualization and use other strategies to try to get back to peaceful being and expectations. While life happens all around us and there are giants who will overwhelm us, making us feel as mere grasshoppers, as in the experience of the scouts, let us remember the good fruits and the promise of the land and future given us by G-d, also observed by the scouts. Let us all accept the challenges and reboots that life throws at us, making us stronger and more resolved. I myself try to think of such things when I watch these three little girls with whom I get to play – as Adel discovers the world in which we live and Neli and Neima laugh hysterically as they create their own little wonderful world inside of it.
Lately I have been able to engage in the best therapy ever – hanging out with adorable 3 ½ year old girl twins and a 10 week old baby girl. Its so much fun and actually quite relaxing, albeit it, sometimes in a rather frenetic way. I really try to be completely attentive to the world according to Adel Raya, Neli Shimona and Neima Hadar. While I am playing with them often with my daughter Yoella present, we (Yoella and I) occasionally engage in fantastical conversations about what they will grow up like, what their personalities are going to evolve into and such. These conversations about these healthy and happy young children at the beginning of their life journey are always hopeful and optimistic and filled with unfettered joy.
I imagine that might be some of what G-d was feeling at this moment in the beginning of the Torah narrative when proclaiming in Bereshit 1.26 LET US MAKE MAN IN OUR IMAGE AND JUST LIKE US... (YAY TEAM!)!
Commentaries abound about the word NA’ASEH – “let us make.” To whom was G-d speaking? So, in addition to the angels, man, all other parts of Creation, the plants, etc., MAYBE G-D WAS JUST ANNOUNCING THIS AMAZING BIRTH TO ALL AND EVERYTHING --- kind of like we do when a healthy new life is bestowed upon us!
There is always excitement and optimism and truly a sense of the continuity of the universe when we greet new life. Sadly, too often that excitement turns to disappointment and distress. In our own life, we call that the TERRIBLE TWOS, ADOLESCENCE, MIDLIFE CRISES, AILING ELDERLY PARENTS and such – the points that will invariably come during our life times when our hopes and optimism are challenged and even dashed to bits. Parents watch the disappointments of their children with great pain and children clearly do not often follow paths preferred by their parents. If we do not learn to cope and move on, taking the pleasant memories and the lessons learned with us as we continue our lives and work hard to reframe and reformulate our expectations while adjusting our hopes, these moments can truly do us in.
Perhaps we see a bit of this a few chapters later in the beginning of our narrative with The Flood, or THE BIG MISUNDERSTANDING AND COMING TO TERMS --BETWEEN G-D AND MAN. Note that we read in Chapter 6 that G-d had destroyed the entire world and all that was on it because of profound corruption and discord and perverse behaviors that had RUINED EVERYTHING!
The horrible and misguided actions of the human being that G-d had so lovingly and hopefully created had corrupted and perverted all, so much so, that utter destruction and the hope of a do-over was the only possible solution, according to G-d. It must be pointed out that G-d actually regrets making the human being and then regrets G-d’s reaction to how much the human being disappointed G-d. Again, you can be sure our commentators have much to say about this.
We read as follows a bit later on in Parshat Noach:
"And G-d said, This is the sign of the covenant I am making between me and you and every living creature with you, a covenant for all generations to come: I have set my rainbow in the clouds, and it will be the sign of the covenant between me and the earth. Whenever I bring clouds over the earth and the rainbow appears in the clouds, I will remember my covenant between me and you and all living creatures of every kind. Never again will the waters become a flood to destroy all life" (Bereshit 9, 12-15).
At this point, I believe that something so significant and pivotal happens. G-d comes to terms with the reality of the human being G-d has created with free choice and agency and readjusts expectations regarding them. In fact, G-D CREATES A SIGN TO remind both G-d as well as us of this contractual agreement, if you will. I want to suggest that we are continually doing precisely this in our own lives with our children and those in our relational orbit – that is reminding ourselves to balance our hopes and expectations with the reality of our lives and those in it.
Now we come to Parshat Shelach Lecha. Look at the words that this Parsha which deals with the scouts that are sent to check out the land of Israel begins with:
SEND FOR YOURSELF (YOUR BENEFIT) LEADERS (TO SCOUT THE LAND) We recognize this formulation well from elsewhere in the Tanach. The notion is that you will do this for your own sake because it serves your purpose. While on the face of things, this grammatical formulation does not seem problematic, it is actually quite so. The problem is that our commentaries want to figure out WHO IS TO BLAME for the fiasco that this hopeful mission turns into and the perceived abject failure as indicated by the chaos that results from the negative reports of the majority of the scouts. After all, these were LEADERS that were carefully chosen – Eagle Scouts in their own right if you will (having a son that just became one!) – and they were to SCOUT out the land and bring a report that would be helpful and encouraging to the people waiting at the precipice of this important moment. As we know, this is not exactly what happened. Quite the opposite!
In fact, it is interesting to note that this is the first narrative in the book of Devarim, as Moshe speaks to the B’nai Yisrael before his death, performing his last task as the leader of the nation. I often like to ask my students WHY they think this story of all others is the FIRST in this review lesson. What is the salient lesson here? After all, there are many other texts that could be chosen for their didactic value due to the many missteps taken by the Children of Israel and their leaders.
Nechama Leibowitz explains something critical regarding this experience. She teaches that the scouts and the people use their free agency and that when this happens, the giver of that agency, namely G-d, with so many hopes and aspirations cannot control its use. Her point here is clear. G-d can no more CONTROL the steps and decisions and words of the people created – even the leaders of the B’nai Yisrael – than we can control the steps and decisions and words of our children. THIS IS THE NATURE OF BECHIRAH CHOFSHIT – the ability to choose freely that most clearly identifies what is specific about the human element in all of us.
So G-d will continue to be disappointed in the people. The B’nai Yisrael are clearly disappointed in G-d as indicated by the complaining about the food choices or lack thereof in last week’s Parsha, or Miriam and Aaron’s creation of family discord in their speaking about Moshe, the upcoming rebellion of Korach, not to forget to mention the Egel HaAZahav, and so on. The book of BaMidbar is called IN THE DESERT in Hebrew – because that is where we physically were. In English it is called NUMBERS after the census that was lovingly and repeatedly taken in the journeys of the B’nai Yisrael to help keep track of all. Perhaps it is important for us to think for a moment that we were IN A PSYCHOLOGICAL AND EMOTIONAL DESERT and DISAPPOINTED EACH OTHER AND G-D MANY NUMBERS OF TIMES. This does not make the text any less valuable or meaningful. Quite the contrary – it makes it more real and applicable to us.
We are taught that G-d DID NOT destroy the entirety of the people again, though admittedly we do still question why so many incidents of destruction and devastation still occur. G-d REGRETTED expecting too much from the human beings here. Ramban teaches that the work of the SCOUTS was that of a normative RECONNAISANCE mission and should not be taken as intentional wrongdoing on their part. They were just being honest and using the agency that G-d had given them to give the report of what they experienced. Similarly many of our contemporary theologians propose that we MUST ACCOUNT for the choice factor in the human being and the consequences of those choices instead of constantly “blaming G-d” for anything that goes awry. When all is said and done, each person has agency to determine what and how they will choose in going through life. Maybe this is a powerful message of this narrative. Things may not, and WILL NOT transpire as expected … and we have to reframe and reclaim and then move on.
I think that herein lie important lessons and precedents regarding how we develop and nurture our relationships with each other. G-d cannot control what G-d creates when G-d creates the human being, notwithstanding the initial joy and expectations G-d may have felt. The one who was responsible for the scouts being sent, and herein lies so many disagreements regarding the commentators, could not control their reports. The scouts giving the reports could not control the reactions of the people. And in the end, we cannot control each other. The best we can do is to remember the reason that we are doing what we are doing and the part we play in the larger picture. Yes, the scouts were in fact sent for the benefit of the people – and part of that benefit was clearly the reality of readjusted expectations as life wears on and bears down on us.
I think that today we are clearly aware of this aspect of our human reality and this is why so many of us do yoga, meditation, visualization and use other strategies to try to get back to peaceful being and expectations. While life happens all around us and there are giants who will overwhelm us, making us feel as mere grasshoppers, as in the experience of the scouts, let us remember the good fruits and the promise of the land and future given us by G-d, also observed by the scouts. Let us all accept the challenges and reboots that life throws at us, making us stronger and more resolved. I myself try to think of such things when I watch these three little girls with whom I get to play – as Adel discovers the world in which we live and Neli and Neima laugh hysterically as they create their own little wonderful world inside of it.
Tuesday, June 3, 2014
Who will you choose for your teacher?
We are taught in our Jewish sources to “make for yourself a teacher, acquire for yourself a trusted friend.” As the school year winds down and so many of us are either working in educational pursuits or have children, siblings and others in our lives who are living in the educational world one way or another, let us consider this concept on Erev Shavuot, the celebration of our receiving the teachings of our Torah, and hopefully by association, providing us with an opportunity to consider who we choose as our teachers of Torah and life itself.
To do so, I will reference Eruvin 13a – 13b in the Talmud. Now many of you know the text “These and those are the words of the Living G-d, and the Halacha goes according to Hillel.” What is more important and powerful than this statement sometimes minimized to almost pithy uses is the text in which it is embedded.
The first teacher I want to reference is Rabbi Meir, thought of with great esteem and honor. What is so interesting to me is that we should remember that a most important teacher of his was Elisha ben Abuyah (referred to as “acher” and summarily dismissed in our texts often for his apostasy). We are taught that often the teachings of Elisha ben Abuyah are handed over to us through his brilliant student. So first of all, let us all pause for a moment and give thought to those teachers who have been forgotten and/or discredited for whatever reasons, legitimate or otherwise. Nonetheless, we still carry on their worthy teachings and thus a good and positive part of their legacy.
Now, back to Rabbi Meir. His brilliance is clearly stated in this text. We are informed that he studied as well under Rabbi Yishmael and Rabbi Akiva. One problematic issue is that this teacher spoke of his own brilliance, so we are told (granted in material that is considered story narrative or Aggadic). Further, we are told that Rabbi Meir originally went to learn from Rabbi Akiva but could not understand nuanced meanings of his teachings due to Rabbi Akiva’s superior gift of and capacity for logic. Therefore, Rabbi Meir went to learn the laws and practices from Rabbi Yishmael and then returned to Rabbi Akiva. So from this we learn that we have had many different types of teachers and they have all been important – both the ones who have taught us the content and those who have guided us in the application of that content. We should remember these as well as important influences and guides in our lives.
Now we will turn to the teaching styles of Hillel and Shammai. The text on 13b is the one from which the quote in the beginning is cited. But let’s look at the longer text. There is a discussion about forms of impurity and the minutia that is so important in insuring that the various associated dictates are observed. As in many cases, the students of Hillel and Shammai disagreed. At this point we are told that for three years this debate went on and each said “The Halacha follows us.” A Heavenly voice comes and says, “These and those are the words of the Living G-d and the Halacha goes according to Hillel.”
So the obvious question is if both are legitimate views, so to speak, why does the Halacha favor one over the other. Here is the reason given: Because the students of Hillel were more lenient and easy on others, and they would study both their point of view and that of the students of Shammai, and not only that, but they would cite the teachings of Bet Shammai before their own.
Here we find a most important quality in teaching – willingness to listen, consider and give credence to the opinion and stance of the other. We often speak of “going to learn” in the Jewish tradition when we are the facilitators and teachers. Why do we do this? For the simple reason that the best gift I can give a learner is my own acumen as a learner. How do I model that – by listening to and learning from others.
So for those of us sitting up all night tonight for our Tikkun Leil Shavuot (Night of Learning) and for all of us involved in any type of learning, let us consider what qualities we want in our teachers and for those of us who are teachers, let us take an important lesson from Hillel. Chag Shavuot Sameach to all!
To do so, I will reference Eruvin 13a – 13b in the Talmud. Now many of you know the text “These and those are the words of the Living G-d, and the Halacha goes according to Hillel.” What is more important and powerful than this statement sometimes minimized to almost pithy uses is the text in which it is embedded.
The first teacher I want to reference is Rabbi Meir, thought of with great esteem and honor. What is so interesting to me is that we should remember that a most important teacher of his was Elisha ben Abuyah (referred to as “acher” and summarily dismissed in our texts often for his apostasy). We are taught that often the teachings of Elisha ben Abuyah are handed over to us through his brilliant student. So first of all, let us all pause for a moment and give thought to those teachers who have been forgotten and/or discredited for whatever reasons, legitimate or otherwise. Nonetheless, we still carry on their worthy teachings and thus a good and positive part of their legacy.
Now, back to Rabbi Meir. His brilliance is clearly stated in this text. We are informed that he studied as well under Rabbi Yishmael and Rabbi Akiva. One problematic issue is that this teacher spoke of his own brilliance, so we are told (granted in material that is considered story narrative or Aggadic). Further, we are told that Rabbi Meir originally went to learn from Rabbi Akiva but could not understand nuanced meanings of his teachings due to Rabbi Akiva’s superior gift of and capacity for logic. Therefore, Rabbi Meir went to learn the laws and practices from Rabbi Yishmael and then returned to Rabbi Akiva. So from this we learn that we have had many different types of teachers and they have all been important – both the ones who have taught us the content and those who have guided us in the application of that content. We should remember these as well as important influences and guides in our lives.
Now we will turn to the teaching styles of Hillel and Shammai. The text on 13b is the one from which the quote in the beginning is cited. But let’s look at the longer text. There is a discussion about forms of impurity and the minutia that is so important in insuring that the various associated dictates are observed. As in many cases, the students of Hillel and Shammai disagreed. At this point we are told that for three years this debate went on and each said “The Halacha follows us.” A Heavenly voice comes and says, “These and those are the words of the Living G-d and the Halacha goes according to Hillel.”
So the obvious question is if both are legitimate views, so to speak, why does the Halacha favor one over the other. Here is the reason given: Because the students of Hillel were more lenient and easy on others, and they would study both their point of view and that of the students of Shammai, and not only that, but they would cite the teachings of Bet Shammai before their own.
Here we find a most important quality in teaching – willingness to listen, consider and give credence to the opinion and stance of the other. We often speak of “going to learn” in the Jewish tradition when we are the facilitators and teachers. Why do we do this? For the simple reason that the best gift I can give a learner is my own acumen as a learner. How do I model that – by listening to and learning from others.
So for those of us sitting up all night tonight for our Tikkun Leil Shavuot (Night of Learning) and for all of us involved in any type of learning, let us consider what qualities we want in our teachers and for those of us who are teachers, let us take an important lesson from Hillel. Chag Shavuot Sameach to all!
Wednesday, May 28, 2014
Rules and Regulations: Part 2 – People and Groups
So in the very middle of VaYikra/Leviticus, in Chapter 19 we find the words “veahavta lereacha kamocha” – on one hand a simple and lovely platitude of “love your neighbor/friend/the other as yourself” but in practicality such a hard principle to utilize and show to others. It is around the center point of this notion which continues with the words “Because I am the Lord your G-d” that we are to formulate our lives as Jews, and hopefully as human beings. It is on this simply worded and most complicated actuality that we are to think of Torah in our lives and the many details contained therein. In other words, as I have discussed at other points, we are COMMANDED to be nice and to love… but how can this be? Yes, we can set all types of rules about setting limits on Shabbat, and how we treat our animals (as discussed in my last post) but to command one to LOVE THE OTHER…. This is simply counter-intuitive and really difficult to wrap our heads around generally.
Both before and after this proclamation, we are in fact given very practical ways to enact this ideal – We are not to curse the deaf, because after all they cannot hear and respond. We are not to place a stumbling block in front of the blind, for they will trip and fall and harm their body and much more in terms of shame. We are to judge fairly and not show favoritism for one who brings a case, whether they are rich or poor. We are not to hate the other in our heart. We are to save a specified amount of our earnings for those who are less fortunate…. And so much else! In short we are to act with dignity and fairness towards the others, TOWARDS ALL OTHERS, and in doing so, we bring a conscious presence of G-d into our world. THIS is what we mean when we say we should LOVE, that is, consider and show concern for the other. The rooted word ALEPH-HEH-VET – the word for OHEV in Hebrew actually means so much more than the word LOVE that we generally attach to it. It evokes a sense of trust and congeniality – that is the positive feelings that we are able to and have the capacity to evoke in others. We are NOT talking about romantic or even relational love per se, but rather filial love, in which we find ways to connect with others in our lives and reality.
I would propose that this is the meaning of the CENTRAL RULE OF TORAH, the one that is often cited in so many texts as being the pivotal and foundational rule of Jewish life and living – that we are to connect with, care for, trust and show compassion and concern for others as we would want others to show for us and that this is G-d’s design of and the very reason for the creation of the world.
It is within this context that I come to better understand the purpose of the myriad of details and various components of them found in our Torah and vast tomes of Jewish law as discussed in my last post (which I invite you to look at again for context).
Such a simple and agreeable message, and yet how short we fall of achieving it. My husband, Ken, and I just returned from Israel and while we were able to spend some time communing with nature in the Galil and Golan, experiencing and enjoying so much art – both man-made and G-d-made in the hills of Tzefat, and spending time with family and friends, the highlight was watching our wonderful daughter Talie graduate from Ben Gurion Medical School of International Health. We observed this incredible group of talented newly minted medical doctors – they were Jewish and from so many other religions and thought systems, they were from different ethnic and regional groupings throughout the world, and in watching their interaction, I was struck by the many different displays of showing the same concern for the other that you would want/need for yourself. About 40 young people came together four years ago to achieve a shared goal – to become doctors. They would acquire many skill sets and knowledge pockets regarding the tiniest details of the many facets of the human body and how it works and how it needs to be healed as necessary. This vast font of knowledge is clearly comparable to the many details of living discussed in Rules and Regulations: Part 1 (the last post already referenced). BUT most important, we witnessed love and concern and compassion and were privileged to hear this message loud and clear about touching and being touched by others, especially when there is tension and a need for healing. This was the theme of the student speaker (who happened to be Talie) as well as the keynote speaker. The clear message was that in being so wrapped up with the details of doctoring, we must not forget the central part of healing and caring – seeing and understanding the other as we want to be seen and understood.
I was heartened (both physically and spiritually speaking) watching these wonderful young doctors. My prayer for them is that they will always remember that the details of living properly and healing proficiently begin with feeling and caring for the other as one would want for oneself. My prayer for all of us in our world is to remember this important focus of living and learning in our daily lives – that begins with our heart and soul and the very essence of who we are as human beings.
Both before and after this proclamation, we are in fact given very practical ways to enact this ideal – We are not to curse the deaf, because after all they cannot hear and respond. We are not to place a stumbling block in front of the blind, for they will trip and fall and harm their body and much more in terms of shame. We are to judge fairly and not show favoritism for one who brings a case, whether they are rich or poor. We are not to hate the other in our heart. We are to save a specified amount of our earnings for those who are less fortunate…. And so much else! In short we are to act with dignity and fairness towards the others, TOWARDS ALL OTHERS, and in doing so, we bring a conscious presence of G-d into our world. THIS is what we mean when we say we should LOVE, that is, consider and show concern for the other. The rooted word ALEPH-HEH-VET – the word for OHEV in Hebrew actually means so much more than the word LOVE that we generally attach to it. It evokes a sense of trust and congeniality – that is the positive feelings that we are able to and have the capacity to evoke in others. We are NOT talking about romantic or even relational love per se, but rather filial love, in which we find ways to connect with others in our lives and reality.
I would propose that this is the meaning of the CENTRAL RULE OF TORAH, the one that is often cited in so many texts as being the pivotal and foundational rule of Jewish life and living – that we are to connect with, care for, trust and show compassion and concern for others as we would want others to show for us and that this is G-d’s design of and the very reason for the creation of the world.
It is within this context that I come to better understand the purpose of the myriad of details and various components of them found in our Torah and vast tomes of Jewish law as discussed in my last post (which I invite you to look at again for context).
Such a simple and agreeable message, and yet how short we fall of achieving it. My husband, Ken, and I just returned from Israel and while we were able to spend some time communing with nature in the Galil and Golan, experiencing and enjoying so much art – both man-made and G-d-made in the hills of Tzefat, and spending time with family and friends, the highlight was watching our wonderful daughter Talie graduate from Ben Gurion Medical School of International Health. We observed this incredible group of talented newly minted medical doctors – they were Jewish and from so many other religions and thought systems, they were from different ethnic and regional groupings throughout the world, and in watching their interaction, I was struck by the many different displays of showing the same concern for the other that you would want/need for yourself. About 40 young people came together four years ago to achieve a shared goal – to become doctors. They would acquire many skill sets and knowledge pockets regarding the tiniest details of the many facets of the human body and how it works and how it needs to be healed as necessary. This vast font of knowledge is clearly comparable to the many details of living discussed in Rules and Regulations: Part 1 (the last post already referenced). BUT most important, we witnessed love and concern and compassion and were privileged to hear this message loud and clear about touching and being touched by others, especially when there is tension and a need for healing. This was the theme of the student speaker (who happened to be Talie) as well as the keynote speaker. The clear message was that in being so wrapped up with the details of doctoring, we must not forget the central part of healing and caring – seeing and understanding the other as we want to be seen and understood.
I was heartened (both physically and spiritually speaking) watching these wonderful young doctors. My prayer for them is that they will always remember that the details of living properly and healing proficiently begin with feeling and caring for the other as one would want for oneself. My prayer for all of us in our world is to remember this important focus of living and learning in our daily lives – that begins with our heart and soul and the very essence of who we are as human beings.
Wednesday, May 7, 2014
Now about all of those rules and regulations…
I am almost finished learning Masechet Shabbat in my Gemara learning adventure. For many pages now, I have been carefully trying to absorb all of the various and particularistic details of a concept called MUKTZEH, that is items that we are not to touch or move on Shabbat or Yom Tov (Holidays) due to their status as not serving a need for that day and its own rhythm. What strikes me as so very interesting is that there are various categories and reasons that are constantly interfaced in the discussion of the Gemara and for those of us who engage in this intellectual exercise, the more time I spend in the pages of the Talmud, the more I appreciate the free flow from topic to topic as these other points are made and reinforced.
Years ago, I spent some time at the Barnes Foundation ( a very well known personal collection of art) before it was moved from its home location in Lower Merion (Pennsylvania) to Philadelphia. One of the signature aspects of the rooms of so much art, which were put together by Dr. Albert C. Barnes, was his understanding of the composition of art. While the characteristic art enthusiast might look for the Picasso Room or the Abstract Art Collection, Dr. Barnes, worked with size, form and symmetry as his guiding principles of composition of collections within the collection. Artists’ works were placed according to this criteria, and once the observer understood this, going through the collections was a more comprehensible and enjoyable journey.
I feel like this understanding of the foundational structuring principles is critical to study of Gemara. I have said it in the past to my students, I have heard many espouse this thinking, and yet have not fully appreciated it until this past year, during which I have spent an average of two hours daily learning and appreciating the text and the structure of Gemara.
So, time and place are everything in the Gemara. TIME determines usefulness and what is permitted and not permitted and PLACE is definitive in terms of what is allowed. For us in our modern day world, we want to do what we want to do when we want to do it and where we want to do it as well as how we want to do it. One could even make the point that if not explicitly, this could implicitly be a governing principle of how one defines their Jewish Practice.
By adhering to Jewish practice as determined in the legalistic and developmental pages of our important text of Talmud, one must remember that permitted or unpermitted use of an object in a defined time frame such as Shabbat is connected to the general uses of that object, the time frame of Shabbat and the spaces in which that use takes place. This is a completely different thought process than that with which we may be familiar within the context of contemporary living (i.e. what I want Shabbat to mean to me). Further, within the framework of these seemingly legalistic concerns, fundamental values must not be sacrificed.
As an example, consider that someone has belongings that they need to transport as Shabbat approaches Friday night. Do they carry these articles to their intended destination? Well that depends on what these items are used for, how are they transported, and what different categories of space (private property, public property, adjoining areas, etc.) they are going through, as well as other related factors. In this discussion that continues for pages and pages, the issue is presented regarding whether or not they can place their packages on their animal. So, here we are reminded of the principle of kindness to and compassion for animals (Tza’ar Ba’alei Chayim) as well as the degree to which we are commanded to insure that our animals rest on the Shabbat as we do. Well, what about handing the belongings over to a non-Jew? Not so simple either, in terms of what can or cannot be asked in different spaces. What are the implications of ownership of the spaces through which the items are carried? And on and on the discussion goes….
Here is the point, I think! This is all about intentionality of action and insuring that our actions respect the space we are in, the time during which we act, other categories of people and living things in our environs, and the ramifications of what we do…. and ONLY THEN do we consider what we want to do, how, when and where we want to do it.
This may seem laborious and excessive to others, but I rather think that this imposed intentional planning is NOT a bad thing. Even in considering just transporting our belongings from one place to another…
Now, if we can think about the donkey’s need to rest, the regard we should have for the non-Jew who is not Shabbat-observant and the elements of place and space, think how much more all of this should lead us to consider the ramifications of our actions regarding others. And this will be the topic of the next posted discussion.
Years ago, I spent some time at the Barnes Foundation ( a very well known personal collection of art) before it was moved from its home location in Lower Merion (Pennsylvania) to Philadelphia. One of the signature aspects of the rooms of so much art, which were put together by Dr. Albert C. Barnes, was his understanding of the composition of art. While the characteristic art enthusiast might look for the Picasso Room or the Abstract Art Collection, Dr. Barnes, worked with size, form and symmetry as his guiding principles of composition of collections within the collection. Artists’ works were placed according to this criteria, and once the observer understood this, going through the collections was a more comprehensible and enjoyable journey.
I feel like this understanding of the foundational structuring principles is critical to study of Gemara. I have said it in the past to my students, I have heard many espouse this thinking, and yet have not fully appreciated it until this past year, during which I have spent an average of two hours daily learning and appreciating the text and the structure of Gemara.
So, time and place are everything in the Gemara. TIME determines usefulness and what is permitted and not permitted and PLACE is definitive in terms of what is allowed. For us in our modern day world, we want to do what we want to do when we want to do it and where we want to do it as well as how we want to do it. One could even make the point that if not explicitly, this could implicitly be a governing principle of how one defines their Jewish Practice.
By adhering to Jewish practice as determined in the legalistic and developmental pages of our important text of Talmud, one must remember that permitted or unpermitted use of an object in a defined time frame such as Shabbat is connected to the general uses of that object, the time frame of Shabbat and the spaces in which that use takes place. This is a completely different thought process than that with which we may be familiar within the context of contemporary living (i.e. what I want Shabbat to mean to me). Further, within the framework of these seemingly legalistic concerns, fundamental values must not be sacrificed.
As an example, consider that someone has belongings that they need to transport as Shabbat approaches Friday night. Do they carry these articles to their intended destination? Well that depends on what these items are used for, how are they transported, and what different categories of space (private property, public property, adjoining areas, etc.) they are going through, as well as other related factors. In this discussion that continues for pages and pages, the issue is presented regarding whether or not they can place their packages on their animal. So, here we are reminded of the principle of kindness to and compassion for animals (Tza’ar Ba’alei Chayim) as well as the degree to which we are commanded to insure that our animals rest on the Shabbat as we do. Well, what about handing the belongings over to a non-Jew? Not so simple either, in terms of what can or cannot be asked in different spaces. What are the implications of ownership of the spaces through which the items are carried? And on and on the discussion goes….
Here is the point, I think! This is all about intentionality of action and insuring that our actions respect the space we are in, the time during which we act, other categories of people and living things in our environs, and the ramifications of what we do…. and ONLY THEN do we consider what we want to do, how, when and where we want to do it.
This may seem laborious and excessive to others, but I rather think that this imposed intentional planning is NOT a bad thing. Even in considering just transporting our belongings from one place to another…
Now, if we can think about the donkey’s need to rest, the regard we should have for the non-Jew who is not Shabbat-observant and the elements of place and space, think how much more all of this should lead us to consider the ramifications of our actions regarding others. And this will be the topic of the next posted discussion.
Wednesday, April 23, 2014
Will all of the understanding moderates please stand up?
As the song goes from decades ago, “when will we ever learn; when will we ever learn?” I always feel like I should be a responsible citizen of the world, Jew, mother and wife, professional, etc. and know what is going on in the world. Our 18 year-old-son, who is definitely a Current Events Junkie, makes sure I know what is happening on our planet in its various corners. The sad part is that inevitably I am depressed and ask myself why I have just subjected myself to yet more stories of abuse, extremism and lack of understanding of what this thing we call humanity is really all about. That’s when the words that so remind us all of Peter. Paul and Mary and so many others of that “can’t we fix this world” era become the ever-present refrain in my head.
So last week in my dutiful attempt to keep up with the news, I read about Sahar Majid, this seemingly lovely and intelligent young Pakistani woman who dared to walk outside of her house in Western clothing and had to deal with the stares and statements of disapproval that greeted her wherever she went. Then there is ten-year-old Nujood Ali, the Yemenite girl who is now known everywhere for having obtained a divorce – AT TEN YEARS OF AGE, in case you missed that little fact. Then there is the case of Israel Meir Kin, who has decided NOT to give his wife a Jewish divorce and then go and marry another woman in this country! Brandeis changes its mind about honoring Ayaan Hirsi Ali, who has become an extremist on the other side, being very anti-Moslem. Then to top off my week of recreational reading, I open The Jerusalem Report (my absolutely favorite magazine in the world) to read about the war between Jews who protect a very right wing notion of Israel at all costs and those who have responded as anti-Zionists as well articulated by Tibor Krausz. And of course then there is the entanglement of Ukraine and Russia to address. And so it continues….
This week I think I am returning to my NO NEWS OR MEDIA diet for a bit of a rest. With catching up after Pesach, there won’t be much reading time to worry about anyway I guess.
We as Jews teach that the Second Temple was destroyed because of Sinat Chinam (causeless hatred bringing so much pain to others), though I was just informed that members of our religiously observant Jewish community are ardently teaching that it was destroyed because of basketballs being thrown on Shabbat or Yom Tov (inside an Eruv mind you!)…. Who knew they even played basketball in those times? By the way, there are indeed texts about ball playing, materials of which they are made, engaging in meaningless activity, issues of cleanliness and impurity and such in the Gemara to be fair, but stay with me here…. I totally understand and respect that there are members of our larger religious Jewish community who accept this restriction on Shabbat and Yom Tov as activity that is not appropriate for that day. My point is that the abuses cited here are not appropriate ANY DAY and we should be as passionate and strict about teaching that to ALL of our community members!!
The question I am posing is why is there not absolute outrage unanimously in the Orthodox community about Mr. Kin’s practice of leaving his WIFE as an Agunah – chained woman – while he goes off for a wedding with another woman (and by the way, I want to know -- what was SHE thinking?!?!?!) Why are there not more Moslems publicly decrying the abuses of women that seem to be an accepted part of daily life in many predominately Moslem countries all too often? Why isn’t every RELIGIOUS ORGANIZATION and community with leaders who are known to be sex offenders not publicly denouncing them? I am sad when I hear about anyone who is so ANTI-ANY RELIGION as an entire system, because I do believe that religion can and often does bring out the best in us. However, when it does not, there needs to be a clear and serious acknowledgement of this factor and our community leaders, whoever they are, MUST speak out about these challenges to the well-being of all of us collectively!
Interestingly and sadly enough, in each and every one of these cases (and I am sorry, there are too many to just dismiss as an exception), what we see is exercising extreme stringency in one area of law but personal permission granted in other areas. Men who promise their young daughters as wives as a means of a business deal or personal standing, or worse, as happened not long ago, as a way to blackmail a wife who wanted a divorce in the religious Jewish community MUST BE SANCTIONED! Religious leaders have to seriously consider how abuses by the most strictly observant of their groups are directly correlative with those on the left who become so anti-Moslem; anti-Christian, anti-Judaism or anti-Israel and so on.
Here is something to consider. Look back at the examples in this short review. Notice the degree of abuse of women and that this abuse is way too often at the hands of men. Notice the incidences of Rabbis, Priests and other religious leaders (all of whom are male) who have been recently indicted for various abuses of their office, directed at women or children most often. Think about who are the victims of "Honor Killings!"
In this time during which women’s roles are still moving beyond the limits of the glass ceiling, let us hope that our increasing number of women leaders and exemplars will change the tide which has been moving in such a frightening direction. I do believe that women will be the ones very often to gather the moderates and have them advance an agenda of caring and compassion. I already see it. In intergroup dialogue, there are often more women involved. In various groups in Israel where Palestinians and Israelis are working to live together in a more constructive manner, women are ever-present. Most of those who speak out the most about these abuses are in fact women. Further, women are working in amazing ways through NGO's and other means to counteract the harmful results of many of these abuses. Even 10 year-old Nujood Ali has learned to speak up to get her divorce and take charge of the life that controlling men in her world tried to steal!
As we consider the lessons of Pesach and the leaving of Egypt to reclaim our personal freedoms, let’s remember that those freedoms will be protected and defended by the moderates amongst us. Now, let’s all stand up!
So last week in my dutiful attempt to keep up with the news, I read about Sahar Majid, this seemingly lovely and intelligent young Pakistani woman who dared to walk outside of her house in Western clothing and had to deal with the stares and statements of disapproval that greeted her wherever she went. Then there is ten-year-old Nujood Ali, the Yemenite girl who is now known everywhere for having obtained a divorce – AT TEN YEARS OF AGE, in case you missed that little fact. Then there is the case of Israel Meir Kin, who has decided NOT to give his wife a Jewish divorce and then go and marry another woman in this country! Brandeis changes its mind about honoring Ayaan Hirsi Ali, who has become an extremist on the other side, being very anti-Moslem. Then to top off my week of recreational reading, I open The Jerusalem Report (my absolutely favorite magazine in the world) to read about the war between Jews who protect a very right wing notion of Israel at all costs and those who have responded as anti-Zionists as well articulated by Tibor Krausz. And of course then there is the entanglement of Ukraine and Russia to address. And so it continues….
This week I think I am returning to my NO NEWS OR MEDIA diet for a bit of a rest. With catching up after Pesach, there won’t be much reading time to worry about anyway I guess.
We as Jews teach that the Second Temple was destroyed because of Sinat Chinam (causeless hatred bringing so much pain to others), though I was just informed that members of our religiously observant Jewish community are ardently teaching that it was destroyed because of basketballs being thrown on Shabbat or Yom Tov (inside an Eruv mind you!)…. Who knew they even played basketball in those times? By the way, there are indeed texts about ball playing, materials of which they are made, engaging in meaningless activity, issues of cleanliness and impurity and such in the Gemara to be fair, but stay with me here…. I totally understand and respect that there are members of our larger religious Jewish community who accept this restriction on Shabbat and Yom Tov as activity that is not appropriate for that day. My point is that the abuses cited here are not appropriate ANY DAY and we should be as passionate and strict about teaching that to ALL of our community members!!
The question I am posing is why is there not absolute outrage unanimously in the Orthodox community about Mr. Kin’s practice of leaving his WIFE as an Agunah – chained woman – while he goes off for a wedding with another woman (and by the way, I want to know -- what was SHE thinking?!?!?!) Why are there not more Moslems publicly decrying the abuses of women that seem to be an accepted part of daily life in many predominately Moslem countries all too often? Why isn’t every RELIGIOUS ORGANIZATION and community with leaders who are known to be sex offenders not publicly denouncing them? I am sad when I hear about anyone who is so ANTI-ANY RELIGION as an entire system, because I do believe that religion can and often does bring out the best in us. However, when it does not, there needs to be a clear and serious acknowledgement of this factor and our community leaders, whoever they are, MUST speak out about these challenges to the well-being of all of us collectively!
Interestingly and sadly enough, in each and every one of these cases (and I am sorry, there are too many to just dismiss as an exception), what we see is exercising extreme stringency in one area of law but personal permission granted in other areas. Men who promise their young daughters as wives as a means of a business deal or personal standing, or worse, as happened not long ago, as a way to blackmail a wife who wanted a divorce in the religious Jewish community MUST BE SANCTIONED! Religious leaders have to seriously consider how abuses by the most strictly observant of their groups are directly correlative with those on the left who become so anti-Moslem; anti-Christian, anti-Judaism or anti-Israel and so on.
Here is something to consider. Look back at the examples in this short review. Notice the degree of abuse of women and that this abuse is way too often at the hands of men. Notice the incidences of Rabbis, Priests and other religious leaders (all of whom are male) who have been recently indicted for various abuses of their office, directed at women or children most often. Think about who are the victims of "Honor Killings!"
In this time during which women’s roles are still moving beyond the limits of the glass ceiling, let us hope that our increasing number of women leaders and exemplars will change the tide which has been moving in such a frightening direction. I do believe that women will be the ones very often to gather the moderates and have them advance an agenda of caring and compassion. I already see it. In intergroup dialogue, there are often more women involved. In various groups in Israel where Palestinians and Israelis are working to live together in a more constructive manner, women are ever-present. Most of those who speak out the most about these abuses are in fact women. Further, women are working in amazing ways through NGO's and other means to counteract the harmful results of many of these abuses. Even 10 year-old Nujood Ali has learned to speak up to get her divorce and take charge of the life that controlling men in her world tried to steal!
As we consider the lessons of Pesach and the leaving of Egypt to reclaim our personal freedoms, let’s remember that those freedoms will be protected and defended by the moderates amongst us. Now, let’s all stand up!
Friday, April 4, 2014
This week's Jewish Exponent in Philadelphia -- Tackling Issues in the Modern Orthodox Realm
This week's issue of the Jewish Exponent in Philadelphia had an entire set of articles about Modern Orthodoxy and the various relevant issues that are at hand at this point in time in part of our ritualistically and religiously Halachic-driven community. One was about female students wearing tefilin at SAR, a second article about Partnership Minyanim (aside from a few errors in the article that will be apparent -- I stated that our Partnership Minyan was based on the model of Shira Hadasha in Jerusalem; and also indicated that the reason we do not have a physical Mechitzah is because of the absence of a Sefer Torah -- if we had Shabbat morning services there would be one), and the third on newer minted Orthodox Rabbis who do not necessarily agree with what is going on in these various changes and roles, but are advocating calmer and more respectful disagreements. I will take that and I certainly respect that!
Here are the links:
http://www.jewishexponent.com/judaism/2014/04/new-minyan-model-gives-voice-to-modern-orthodox-women
http://www.jewishexponent.com/headlines/2014/04/on-orthodox-issues-new-rabbis-offer-post-ordained-opinions
http://www.jewishexponent.com/sar-tefillin-policy-tip-of-the-iceberg-for-orthodox-women
Clarification for this last article, though it is indicated as being available on line in January, it was included in this week's thematic inclusion of all of the above articles, with the outtake of "Pushing Boundaries"
I will tell you that this series of articles appearing as a unit was a long process. I had initially submitted an article regarding our Partnership Minyan this past August on what was actually our two year anniversary. The original article in its entirety appears below.
What I find so interesting about this is the shared understanding that SOMETHING is going on, and whether or not we agree with it, we should respect each other. Further, it is important to note that these are not brand new notions. As indicated in the article about SAR and girls wearing Tefillin, this goes back to Rashi's daughters hundreds of years ago. As for women reading Torah, the Gemara does in fact list all of those who can read Torah and does speak about giving preferential Kavod to those who are deserving, who by the way are the elder more learned members of the male participants in the congregation, with pleasant voices, if we want to be specific. The point is that we are all trying to pray, to live and to observe in the way that is most meaningful. What is wrong with that? What is not to be respectful about that? Halacha even tells us to be so on so many occasions!
I just thought you might be interested to see what is going on in this rather parochial region.
MORE PARTNERSHIP SOUGHT IN DOVENNING COMMUNITIES
About thirteen years ago our eldest daughter was studying at MUSS High School in Hod HaSharon with her classmates from Akiba Hebrew Academy (now known as Jack M. Barrack Hebrew Academy). During our family Shabbat in Jerusalem that November, Yoella told us we just HAD to go to this new place called Shira Hadasha on Emek Refaim. “We would love it,” she insisted. And we did! It reminded me of all of the beauty and spirituality and religious presence I had felt growing up going to Shabbatonim in Seaboard USY (I come from one of the more religious and observant regions). It was reminiscent of the most beautiful Shabbatot we experienced as a family for many years at CAJE during its more than three decades of existence (different from NewCAJE but its parent, so to speak, nonetheless). Halacha was observed, minhagim (customs) that evolved into practices and standards studied intentionally and negotiated, and respect was shown towards all. The breath and breadth of the wonderful Jewish community was being truly celebrated, mechitza and all! This was precisely what I found at Shira Hadasha in Jerusalem and I have been going back ever since.
The idea of Partnership Minyanim is that Jewish law and practice are observed in terms of obligatory prayer elements while customs are revisited and reconsidered regarding the participation and leadership of women, taking a different approach to Kol Isha (hearing the voice of a woman) than much of our Orthodox community. This very discussion was presented in this newspaper last year in an article celebrating the one year anniversary of Lechu Neranena in Bala Cynwyd, a partnership minyan that meets monthly (Jewish Exponent, July 12, 2012).
This year, let us continue the celebration as we observe the second anniversary of both this group and its sister group on the other side of Montgomery County, Shira Hadasha of Elkins Park. This group meets monthly as well, in personal homes for dovening, a D’var Torah and dinner. It was founded and is coordinated by Dr. Saundra Sterling Epstein.
Once a month we meet to sing and enjoy the beautiful spiritual uplifting experience that Kabbalat Shabbat can and should be, using so many tunes and niggunim from Rabbi Shlomo Carlebach z’l. In line with the scholarly work and position of Rabbi Mendel Shapiro and response of Rabbi Daniel Sperber as brought to the general community in 2001, we have men lead Mincha and Ma’ariv, in line with the idea of obligatory prayer (chiyuv). Women lead Kabbalat Shabbat, a customary series of beautiful psalms and praises to bring us into the mindset where we can welcome Shabbat into our hearts and homes. All sing together with voices raised, creating harmonies that serve to transition us from the work week to the sanctity of Shabbat. Women also give Divrei Torah, also a custom and thereby not subject to the same obligatory contours of other aspects of Jewish prayer practices.
In short, the preservation of “Devarim SheB’Kedusha” those aspects in which a minyan is needed is juxtaposed with observing that we can take some liberties with aspects of the service that are customary. This is actually the position that was the governing force in the Halachically rooted Conservative Judaism in which I was schooled as a young child. It was also familiar to the Orthodox world to which I was exposed and in which I lived and studied as a child decades ago in Baltimore, Maryland.
I fully realize that this is not accepted in much, albeit the majority of the Orthodox community. I can respect and accept that; I just hope that the understanding of differences in use and interpretation of law that leads to our practices can be extended from our right wing Orthodox world as well. That being said, with the growth of Partnership Minyanim, the traction that is being gained by Yeshivat Chovevei Torah and its programs, Yeshivat Maharat, and the growing voice of Modern/Open Orthodoxy in our world today, we should allow ourselves to agree to disagree and welcome this wonderful option that gives a voice and presence to so many who find it meaningful and a place for their Jewish souls. We are on the map officially and may we all continue to find soulful ways of coming together to pray to G-d and accept that there are many ways to do so.
For more information about Shira Hadasha of Elkins Park, contact Dr. Saundra Sterling Epstein at shulisrose@aol.com
Shabbat Shalom to all! And may this truly be a Shabbat of peace, acceptance and understanding!
Here are the links:
http://www.jewishexponent.com/judaism/2014/04/new-minyan-model-gives-voice-to-modern-orthodox-women
http://www.jewishexponent.com/headlines/2014/04/on-orthodox-issues-new-rabbis-offer-post-ordained-opinions
http://www.jewishexponent.com/sar-tefillin-policy-tip-of-the-iceberg-for-orthodox-women
Clarification for this last article, though it is indicated as being available on line in January, it was included in this week's thematic inclusion of all of the above articles, with the outtake of "Pushing Boundaries"
I will tell you that this series of articles appearing as a unit was a long process. I had initially submitted an article regarding our Partnership Minyan this past August on what was actually our two year anniversary. The original article in its entirety appears below.
What I find so interesting about this is the shared understanding that SOMETHING is going on, and whether or not we agree with it, we should respect each other. Further, it is important to note that these are not brand new notions. As indicated in the article about SAR and girls wearing Tefillin, this goes back to Rashi's daughters hundreds of years ago. As for women reading Torah, the Gemara does in fact list all of those who can read Torah and does speak about giving preferential Kavod to those who are deserving, who by the way are the elder more learned members of the male participants in the congregation, with pleasant voices, if we want to be specific. The point is that we are all trying to pray, to live and to observe in the way that is most meaningful. What is wrong with that? What is not to be respectful about that? Halacha even tells us to be so on so many occasions!
I just thought you might be interested to see what is going on in this rather parochial region.
MORE PARTNERSHIP SOUGHT IN DOVENNING COMMUNITIES
About thirteen years ago our eldest daughter was studying at MUSS High School in Hod HaSharon with her classmates from Akiba Hebrew Academy (now known as Jack M. Barrack Hebrew Academy). During our family Shabbat in Jerusalem that November, Yoella told us we just HAD to go to this new place called Shira Hadasha on Emek Refaim. “We would love it,” she insisted. And we did! It reminded me of all of the beauty and spirituality and religious presence I had felt growing up going to Shabbatonim in Seaboard USY (I come from one of the more religious and observant regions). It was reminiscent of the most beautiful Shabbatot we experienced as a family for many years at CAJE during its more than three decades of existence (different from NewCAJE but its parent, so to speak, nonetheless). Halacha was observed, minhagim (customs) that evolved into practices and standards studied intentionally and negotiated, and respect was shown towards all. The breath and breadth of the wonderful Jewish community was being truly celebrated, mechitza and all! This was precisely what I found at Shira Hadasha in Jerusalem and I have been going back ever since.
The idea of Partnership Minyanim is that Jewish law and practice are observed in terms of obligatory prayer elements while customs are revisited and reconsidered regarding the participation and leadership of women, taking a different approach to Kol Isha (hearing the voice of a woman) than much of our Orthodox community. This very discussion was presented in this newspaper last year in an article celebrating the one year anniversary of Lechu Neranena in Bala Cynwyd, a partnership minyan that meets monthly (Jewish Exponent, July 12, 2012).
This year, let us continue the celebration as we observe the second anniversary of both this group and its sister group on the other side of Montgomery County, Shira Hadasha of Elkins Park. This group meets monthly as well, in personal homes for dovening, a D’var Torah and dinner. It was founded and is coordinated by Dr. Saundra Sterling Epstein.
Once a month we meet to sing and enjoy the beautiful spiritual uplifting experience that Kabbalat Shabbat can and should be, using so many tunes and niggunim from Rabbi Shlomo Carlebach z’l. In line with the scholarly work and position of Rabbi Mendel Shapiro and response of Rabbi Daniel Sperber as brought to the general community in 2001, we have men lead Mincha and Ma’ariv, in line with the idea of obligatory prayer (chiyuv). Women lead Kabbalat Shabbat, a customary series of beautiful psalms and praises to bring us into the mindset where we can welcome Shabbat into our hearts and homes. All sing together with voices raised, creating harmonies that serve to transition us from the work week to the sanctity of Shabbat. Women also give Divrei Torah, also a custom and thereby not subject to the same obligatory contours of other aspects of Jewish prayer practices.
In short, the preservation of “Devarim SheB’Kedusha” those aspects in which a minyan is needed is juxtaposed with observing that we can take some liberties with aspects of the service that are customary. This is actually the position that was the governing force in the Halachically rooted Conservative Judaism in which I was schooled as a young child. It was also familiar to the Orthodox world to which I was exposed and in which I lived and studied as a child decades ago in Baltimore, Maryland.
I fully realize that this is not accepted in much, albeit the majority of the Orthodox community. I can respect and accept that; I just hope that the understanding of differences in use and interpretation of law that leads to our practices can be extended from our right wing Orthodox world as well. That being said, with the growth of Partnership Minyanim, the traction that is being gained by Yeshivat Chovevei Torah and its programs, Yeshivat Maharat, and the growing voice of Modern/Open Orthodoxy in our world today, we should allow ourselves to agree to disagree and welcome this wonderful option that gives a voice and presence to so many who find it meaningful and a place for their Jewish souls. We are on the map officially and may we all continue to find soulful ways of coming together to pray to G-d and accept that there are many ways to do so.
For more information about Shira Hadasha of Elkins Park, contact Dr. Saundra Sterling Epstein at shulisrose@aol.com
Shabbat Shalom to all! And may this truly be a Shabbat of peace, acceptance and understanding!
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