#BlogElul – Accept (for Now)

August 29, 2014

Kinetic photography

Shabbat

is the day

when we sit with the world as it is.

We accept the Now.

I may notice

something needs fixing,

needs action

needs a letter to the editor but

on Shabbat I must sit

accept the unacceptable

for a few hours.

I must wait for the stars.

Then I may fly

like an arrow from the bow of Shabbat:

potential

unleashed.

 

         ——-

Image by theSmart77 some rights reserved


Growing into Shabbat

August 29, 2014
Shabbat on a card table.

Shabbat on a card table.

How does a person begin to keep Shabbat?

Maybe you’ve read a description of Shabbat observance, and found it overwhelming or just plain impossible. Or perhaps you had relatives who did observe Shabbat, and the way they went about it left you feeling that it was a burden, not a joy.

And now it’s Elul, and the High Holy Days are coming, and perhaps some of you are thinking that you’d LIKE to keep Shabbat, but… (you fill in the blank.)

So let me suggest another approach. If you want to keep Shabbat, pick ONE THING on this list that you aren’t already doing.

1. Light candles Friday night.

2. Set aside some part of Friday night or Saturday for a family meal.

3. Go to services at a nearby synagogue.

4. Set aside the 24 hours of Shabbat as a “no-nagging” time zone, or maybe just Friday night.

5. Read a commentary or d’var Torah on this week’s Torah portion. (You can find it here.)

6. Call or write to someone you love.

7. Do something you don’t usually give yourself time to do: take a walk in nature, for instance.

8. Have wine or juice with dinner Friday night, and say a blessing (English is fine.)

9. Turn off your cell phone and/or computer for part or all of the day.

10. Choose not to do any shopping from sundown Friday to sundown Saturday. Let whatever it is wait.

Now, try that ONE THING it out this Shabbat. Afterwards, ask yourself:

How did that feel? Do I want to do it again?

If so, do it again. If not, pick something else on the list and try it. Later, you can add something, when you are ready. Add no more than one thing at a time.

This is how a person grows into Shabbat.

 

 

 

 

 


#BlogElul – Bless Your Heart!

August 28, 2014

heart“Bless your heart!”

The urban dictionary and my not-Southern friends tell me that these words are the way Southerners tell a person that he or she is a fool without actually saying so.

This grieves me.

I grew up using this phrase to express genuine sympathy. There may be parts of the Southeast US where people use it sarcastically, but I guess I’m from a different part of the South. Or maybe I’m such a fool that I didn’t realize it was sarcasm.

It springs to my lips when a friend tells me that they have cancer, or that their dog died. I know I can’t do or say anything that will fix things. All I can do is express my solidarity with their situation, and those are the words with which I learned to do it. The phrase springs directly from my own heart to theirs: “Bless your heart!”

In good times, a blessing is a celebration of the good. In bad times, it is a fervent wish for better times. In Jewish tradition, it is a pause in the flood of experience to stop, to pay attention, to be present.

I think the world would be a better place if we blessed each other more often.

So know that if I say to you, “Bless your heart!” I’m not being sarcastic. I’m just the kind of fool that loves blessings.


What’s a Mitzvah?

August 27, 2014

“What’s a mitzvah?” a reader recently asked.

If you look it up in the Hebrew dictionary, it will tell you that a mitzvah is a commandment.

“Commandment” in English implies that it comes from outside, and it isn’t my choice. And yet each mitzvah IS a choice: I can keep it, or I can neglect it. It’s up to me. These duties are rooted in Torah, but they are acted out in my life, and in the lives of my fellow Jews.

I prefer to think of mitzvot (that’s the plural) as my sacred duties. Whether they are as lofty as saying my prayers, or as mundane as paying workers on time, they increase the holiness in the world, and they are choices I make every moment of every day. I do not get a gold star for doing them. They are just what I do as a Jew.

This month I’m asking myself: which of my sacred duties have I neglected? Which have I done poorly, done for ego, done only when someone is looking? Which have I treated as truly sacred?

How can I do better?

This post is inspired by #BlogElul, the brainchild of Rabbi Phyllis Sommer, also known as @imabima.

 


1st Week of Elul

August 26, 2014
new moon

New Moon

It’s very dark outside tonight. It’s the first night of the month of Elul.

Elul is the last month of the Jewish year. A month from tonight will be Rosh HaShanah. Between now and then, there is work to do. It’s time for a personal inventory.

Tonight I will say my prayers and look at that dark sky. Tonight, I will ask the questions and I will not rush to the answers, because now there is time to let the true answers emerge:

Against whom might I have sinned in the past year?

Some of them are people I know personally. I avoided them, failed to return their calls, whispered about them, excluded them, hurt their feelings, embarrassed them, neglected them, or ignored them. I failed them in some way, large or small.

Some of them are people I don’t know personally. I dismissed them as a group. I thought I knew all I needed to know. I made pronouncements about them. I forgot that “they” are individuals with hopes and dreams, each of them some mother’s child. I forgot that they are made in the Divine Image, just like me.

This first week, I will make an honest effort to identify all the people towards whom I need to make teshuvah. I will figure out, too, what behaviors and attitudes I will need to change in order to make teshuvah, a genuine new path. I will think about what I can change, and what I cannot, to whom I can apologize and for whom an apology would only cause more hurt. In the latter case, I will need to think even harder what to do, in order to put wrongs right.

Before I can do any of this, I need to sit and think and be honest with myself. That is my task this first week of Elul.

For sins against God the Day of Atonement atones, but for sins against human beings the Day of Atonement does not atone until the injured party has been appeased. – Mishnah Yoma 8:9

 

 

 


We Measure Our Days in Various Ways

August 25, 2014

Yahrzeit candle

Yahrtzeit candle for Jewish mourning.

Oy. I just stumbled onto a new measure of how difficult this summer has been.

I get statistics from WordPress, the nice people who make my blog work, and discovered that one of my old posts has been getting a lot of traffic this summer: Baruch Dayan Emet – Why Do We Bless God when Someone Dies? 

It didn’t get much interest when I first posted it on December 7, 2013, only 7 views. Then it was mostly ignored until June 30 of this year, when suddenly it got 187 on-site views. It seems that when you Google “Baruch Dayan Emet” one of sites on the first page of Google is my post. Suddenly everyone needs to know what that phrase means and why we use it.

Death is persistent in the news this summer. It is with us in the news from Israel and Gaza. It is with us in the news from Missouri and Los Angeles and the Ukraine. It is with us in news about earthquakes and hurricanes. It is with us in news about murders and suicides. So Jews are saying “Baruch Dayan emet” more often, and hearers are going to the Net to find out what that means.

I think I need to post about some phrases for rejoicing, just so that those explanations are waiting for their moments, too.


Ask the Rabbi: Is Jewish Law Based on the Bible?

August 25, 2014

Ask the RabbiVM asked: “Does the Rabbinical Courts based their decisions predominantly from the Torah/Tanach? Especially when it comes to Sin & Judgment?!”

This isn’t a simple question, although it might seem like one.  It’s especially pertinent at this season of the year, as we begin a six-week period of self-examination and teshuvah [repentance.]

The Nature of Scripture

Let’s look at the nature of scripture for a moment. Any sacred scripture, be it Tanakh, or the New Testament, or the Koran, is a body of work that is interpreted by the people who use it. An outsider reading it may have any number of impressions about it, but she is unlikely to automatically stumble upon its meaning as understood by insiders. Try this experiment:

Go to the Internet Sacred Text Archive. Choose a text completely unfamiliar to you. If you are not Hindu, you might choose the Rig-Veda. Read the First Hymn, Agni and see what you make of it.

My point is that scripture doesn’t make sense without interpretation, precisely because it is scripture. It is sacred text and that means that is not like the newspaper. For an insider to Hinduism, Agni is meaningful. It rests within a body of understanding and a body of interpretation that render it meaningful. Outside of those contexts, not so much.

Torah

The same is true for Torah. In fact, this is easier to see with Torah and Tanakh [the Jewish Bible, including Torah, Prophets, and Writings] because in fact many different faiths use them as scripture and read them quite differently. Rabbinic Judaism has its ways of looking at them. Roman Catholicism has its ways of looking at them. The Southern Baptist Convention has its ways of looking at them, and so on. Islam recognizes it as a significant text and also looks at Tanakh in its own ways. I’ve written about this in regard to the prophets in “Blood Moons” and the Meaning of Prophecy.

Yet the words are all the same, with a few small variations, depending on whether you’re working from the Masoretic Text, the Septuagint, the Vulgate, the King James Bible… you see, it gets complicated quickly when we include translations. Christians tend to work with their scriptures via translation, which is why I included the Vulgate and KJV. Scholars might work primarily on Torah texts in Hebrew, but they’ll also consider the Leningrad Codex and other similar sources.

Rabbinic Judaism works primarily from the Masoretic Text. We’re aware of and refer to the Septuagint and the Targum Onkelos (1st c. Aramaic translation), etc, but we learn and work in the Hebrew handed down to us by the Masoretes.

Interpretation of Commandments

But then we get into the matter of interpretation. For instance:

 :זָכוֹר אֶת-יוֹם הַשַּׁבָּת, לְקַדְּשׁוֹ

Remember the Day of the Sabbath, to keep it holy. (Exodus 20:7)

The verse offers us a verb in command form, “remember” – OK, it’s a commandment, a mitzvah. It even offers us a goal, “to keep it holy.”

But what behavior is actually commanded here? How shall we “remember” and how do we know if our remembering is working to “keep it holy?” And that is where Rabbinic Judaism goes many different places at once. The Talmud records discussions on this and the myriad of other discussions about mitzvot, as do other bodies of work we call “Oral Torah.” Those discussions continue today in the form of responsa literature and informal discussions, not only among rabbis but in every Jewish household. There are orthodox interpretations of what it means to keep Shabbat, and there are many other legitimate Jewish interpretations of it. The phrase “Jewish Law,” in English refers to halakhah, a traditional orthodox set of choices about interpretation with roots in the medieval codes. Most Jews in the United States today are not halakhic in their approach to lived Judaism: they see those codes as important sources of tradition but not binding upon them.

Picking and Choosing?

Some will see this as “picking and choosing,” and in fact that is exactly what it is. I am choosing to read the text in a certain way. We always do that with sacred texts: we make choices as we read them. We live in a conversation with the text, whether we choose to abide by the choices of a particular group with whom we have affiliated, or whether we make our own individual choices as well.

Final point in answering your question: I’m a little curious as to whom you refer when you say “Rabbinical Courts.” As I pointed out in Is There a Jewish Vatican? there is no central office in Judaism. There are batei din, rabbinical courts, but they generally form for an occasion like a conversion – there isn’t much call for them in most of the Diaspora, where we are bound to follow the law of the land unless it creates a big oy vey situation calling for civil disobedience, etc. In Israel, there are rabbinical courts that run by orthodox, these days mostly haredi, understandings of the texts. Those are text-based, but filtered through the traditional understandings of Talmud and codes, with a considerable mis-use of those texts, if you ask me. (As the saying goes, “two Jews, three opinions.”)

Short Answer, at last

So my answer to you is: Yes, in that everything goes back to Torah. And No, in that everything is also considered within the web of understanding and interpretation of the texts.

And here’s another question for you: Why do you ask?


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