More than the Jews have kept Shabbat, Shabbat has kept the Jewish People. – Ahad HaAm
These words were written a long time ago by one of the early Zionists. Ahad Ha’am, “One of the People” was born Asher Ginsberg in Kiev, in the Ukraine, in the 19th century. He became a prolific writer, active in the revival of Hebrew.
He is remembered as the founder of cultural Zionism, arguing that the Jewish homeland should be more than simply a nation of Jews. Rather it should be a Jewish state, incorporating Jewish values. He warned against the fantasy that Israel was an “empty land” and cautioned that it was important to take seriously relationships with Arabs living in the land.
I love the quote at the top of this page. It reminds me that I lose sight of Shabbat at my peril. Shabbat keeps the Jews, but it also keeps me.
What is your Shabbat observance? How did you decide on it? I look forward to your comments!
Sometimes I think that Shavuot is the Jewish festival of the future. We know that in ancient times Sukkot was the most-anticipated Jewish holiday, so much so that people called it HeChag, THE Holiday. And in our own era, the big Chag is Pesach, or Passover. More Jews worldwide celebrate Passover in some form than any other event in the Jewish year. But the third Chag, the third pilgrimage festival mentioned in the Torah has not yet been the “big” festival. I wonder if there is some future age in which Shavuot will be the day we all anticipate?
Unlike the others, Shavuot is just one day, sundown to sundown. There are no sukkot for partying, no seder table at which to sit. Instead we eat some cheesecake, say the appointed prayers, and Torah students stay up all night and study. We do these things to remember the fateful day when we, as a people, accepted the Covenant and received the Torah.
I fell in love with Torah study during a Shavuot all-nighter, and it always feels a bit to me like an anniversary. It’s become a time to ask myself, what Torah have I learned this year? What do I want to learn in the future?
That feeling is actually not so far from the reality. A Jewish wedding ceremony consists of two parts: Erusin [betrothal] and Nissuin[the actual wedding.] If Passover was a betrothal, with a formal commitment and the giving of an object of value (freedom) then the Giving of the Torah was the wedding between God and Israel, joined forever in a covenant. This truly is our anniversary celebration.
In Bava Metzia 59b, the sages remind each other Lo b’shemayim hee – “She [Torah] is not in Heaven.” On Shavuot, this year on the night of May 23, we will celebrate the moment when Heaven and Earth met, and Israel accepted the Torah into her arms.
Perhaps one day we will find a way to celebrate Shavuot that will express the gravity and joy of the occasion. Until then, I will simply say, Chag Shavuot sameach – Happy Shavuot!
My Twitter feed will go a little crazy starting at midnight Friday morning, Pacific time. I’m part of a group of Jews who for the past few years have tried to tweet #Torah to the top of the “Trends” on Twitter before Shavuot. It’s an Internet-age way of acting out the ascent of Sinai – and it’s a lot of fun. We’ve been doing it since 2009.
You’re welcome to join in! For more info and some suggested tweets, you can check out the Facebook page for this project. But really, all that is involved is that you send tweets about Torah, or tweets of Torah, and use the hashtag #Torah. It started at midnight, your local time, and it will continue until sundown Friday, when Shabbat begins.
If you’d like to follow me, you can do so at @CoffeeShopRabbi. If you’d like to see our “ascent of Sinai,” just search on Twitter for #Torah. Those tweets are sometimes quite wonderful.
In the beginning, God created the heavens and the earth.The earth was without form and void, and darkness was over the face of the deep. And the Spirit of God was hovering over the face of the waters.
And God said, “Let there be light,” and there was light. – Genesis 1:1-3
Chapter 1 of Genesis teaches us that words create worlds.
That’s all. You can get hung up on “days” or evolution if you wish, but the message there is plain as day: words create worlds.
Jewish tradition teaches us that this kind of creation did not stop with the first Shabbat: each of us has this beautiful, terrible power to create realities with our words. Jewish tradition teaches us that saying embarrassing words can cause wounds so real that they are the equivalent of murder.
Recently I saw a clip of a 1962 speech by Malcolm X, and in it he elucidates the ways in which our media create a reality that frames the way we interpret violence. His point was very Jewish: words create reality. If most of what we see of African Americans in the news is about criminal activity, then we are less inclined to give the benefit of the doubt to any African American who is arrested or injured by police. If any good news about an African American is framed as a “remarkable accomplishment,” then we are inclined to think that most are not capable or not willing.
Words create worlds. When I hear that someone has been stopped for questioning, do I assume that they are guilty of something? What if I hear that a person I know has been stopped? What if I hear that a person like me has been stopped? And what if I hear that a person from a stigmatized category has been stopped? What do I think then?
We have to fight for the world in which we wish to live. We have to create a good world every day, with our speech and with the words to which we choose to listen. We have to speak that world, live that world, will that world into being. We have to root out the remnants of any other world from the dusty corners of our psyches and say: Begone! For only then will we be free enough to fulfill the command:
16 And Ruth said, “Do not urge me to leave you or to return from following you. For where you go I will go, and where you lodge I will lodge. Your people shall be my people, and your God my God.17 Where you die I will die, and there will I be buried. May the Lord do so to me and more also if anything but death parts me from you.”18 And when Naomi saw that she was determined to go with her, she said no more.
19 So the two of them continued until they came to Bethlehem. – Ruth 1:16-19
This week we begin to read the book of Bemidbar, “In the Wilderness,” in the Torah. (It also goes by the name Numbers.) And always about the same time every year, we read the Book of Ruth on Shavuot. I think that this is a beautiful coincidence, because it reminds us to notice something odd in the Book of Ruth.
The little Book of Ruth is full of compelling events. Near the beginning Ruth makes a very extravagant statement of love to Naomi, her widowed mother-in-law. She then follows Naomi on foot from Amman in Moab, to Bethlehem in Judea. There a number of things happen that culminate in the birth of a child.
Ruth and Naomi’s walk from Amman to Bethlehem is about 50 miles as the crow flies across a wilderness with few roads, little water, and sharp rocks. They would have passed just north of the Dead Sea, one of the most forbidding landscapes in the world. The fact that the two women hike across it without assistance or company is impressive.
Look at the passage of Ruth that opens this post. You will see that the walk across the wilderness is sandwiched in between two verses of scripture, verses 18 and 19. Amazing, no? The book brushes by this feat of endurance as if it were nothing.
What are we to make of this? The sages of the Talmud did something interesting with it. They give us an oral tradition that it was on that walk that Naomi instructed Ruth in the things she needed to know in order to become a Jew.
Why on the trip? Why not in Bethlehem, after they arrive? I like to think that this is because the rabbis knew that becoming a Jew as an adult is a complex process. Conversion involves becoming part of the People Israel, a process that involves loss as well as celebration. Some very dear things have to be left behind; others have to be repackaged for travel. It is one reason that conversions usually take a year or more. It is a long journey through wild and uncharted territory, different for every person who makes it.
So even if the original writer of the Book of Ruth saw fit to skip from Ammon to Bethlehem between verses 18 and 19, modern day Ruths and their guides are not going to be rushed. Some will arrive in Bethlehem, some in other destinations, but all is revealed as the journey unfolds, the journey through the midbar, the wilderness.
Sivan is the ninth month of the Jewish Year, counting from Rosh HaShanah in the fall. It’s pronounced “see – VAHN.” In the Bible, though, where the year is counted from the first of Nisan, it is referred to as “the third month” (Exodus 19:1.)
Sivan began at sundown on May 22. (2015)
Its name comes from the Akkadian simanu, meaning “season.”
Sivan is the month of Shavuot, the festival on which we celebrate the giving of the Torah at Mt. Sinai (6 Sivan).
When I decided to learn how to keep kosher, my rabbi pointed me to a woman in our Reform congregation who had kept a kosher kitchen for many years. Ethelyn Simon gave me a tour of her kitchen, and then we sat and chatted about it over a nosh. She reassured me that I could indeed do it – and then when she heard that I was about to relocate to Jerusalem to start rabbinical studies, she recommended that I wait and begin in Jerusalem.
“You can start with an already-kosher kitchen in your rental,” she said, “Israel is the easiest place in the world to learn how to keep kosher.”
It didn’t work out exactly that way, but close enough. My apartment did not have a kosher kitchen. I needed a ground-level apartment, and what I found was a basement office with a countertop, sink, fridge and bathroom in it. My landlord was a secular Israeli who thought that my whole project was pretty silly: a woman? Reform? in Jerusalem to become a rabbi? My desire for a kosher kitchen was just icing on the silly cake.
Undeterred, I cleaned the fridge thoroughly. I acquired a hot plate, a skillet, and two saucepans (one meat, one dairy.) I acquired two dish pans, and enough dishes to serve meat to two people and dairy to two people. I was horrified at what it all cost. Keeping kosher is not cheap, even if you buy the cheapest things you can find.
I lucked out: my nearest classmate-neighbor was David, now Rabbi David Novak of Vermont. David had kept kosher for years. My method of study was to have him over regularly, then he’d tell me where I was messing up. No cream in the coffee after a meat meal! Switch that dishpan, girl! He was very helpful. After a year of this in Israel, setting up a more conventional kosher kitchen in Los Angeles was a snap.
I kept strict traditional kashrut for six years. When I moved back to the SF Bay Area, I set my kitchen up to be kosher and quickly realized that with my family back in the picture on a daily basis, it wasn’t practical. A kosher kitchen requires buy-in from every member of the household. Very soon I was manufacturing a drama of self-martyrdom: “Oh poor me, I have to do all the cooking and cleaning, because no one else cares to keep kosher!”
I decided that my attitude was (1) stupid and (2) bad for my family life. I no longer keep a kosher kitchen, for reasons of shalom bayit, peace in the home. That seems to me to be an appropriate set of priorities. When and if the day comes that I can keep the kitchen kosher without the martyrdom shtick, I’ll go back to keeping a kosher kitchen. Right now I lack sufficient holiness for it.
I am glad that I learned about kashrut, and glad that I lived the lifestyle long enough that I can teach about it with authority. It’s an important part of the Jewish tradition, and an important part of life for many Jews. It taught me a sacred mindfulness about food that I would not have learned in any other way.
Nowadays I am more concerned with the sources of my food than with kashrut per se. Where did this food come from? Who grew it? How were the growers and harvesters treated and paid? Were animals mistreated? Is it sustainable agriculture? What kind of carbon footprint is involved? Unlike kashrut, which is very clear and straightforward, these ethical and moral questions are complex and require balancing. And – I should add this, lest I set up a false dichotomy – there are many Jews who keep kosher and worry about the complicated questions, too.
Bottom line: These days, my kitchen is easier to keep, but the shopping is complicated. I’m OK with that. Check back with me in 10 years and I will have learned more.