Got Photos? A Request to My Readers

This is the sort of photo I'm hoping to get: real people celebrating a Jewish moment.
This is the sort of photo I’m hoping to get: real people celebrating a Jewish moment.

I’m in the process of developing better visuals for my Introduction to Judaism classes. The first thing I need to do is collect good photos and graphics about lifecycle and holiday celebrations.

I will use photos from my own collection, but that would not represent the vast diversity of practice in the Jewish world. That’s why I’m coming to you to ask for this. If you have pictures of your holidays, or of your lifecycle events, that illustrate the holiday or event in some way, I would be most grateful if you would allow me to use them.

You will retain ownership of your photo. No one but me will be able to download it, and I promise to use it ONLY for the PowerPoint presentation I will use in my classes. 

The most useful photos will illustrate some aspect of the event: someone lighting a menorah, a 13 year old reading from the Torah, a family around the seder table, the wedding party dancing the hora. If you have a beautiful mezuzah on your door, send a photo of it! If you have a lovely ketubah and you have a picture of it, that would be great!

I’m using a website called DropEvent.com for this. The photos will be visible at that site, under the name IntroJudaismPhotos, with the tag “now33420.”

Emailed photos can be sent to now33420@dropevent.com 

To upload a photo from this screen, you can just click on THIS LINK.

Thank you very much! By doing this, you’ve made my classes better and my students better informed about the wonderful diversity of the Jewish world!

 

10 Ways to Enhance Your Jewish Home

 

Shabbat on a card table.
Shabbat on a card table.

I’ve written before about the ways in which the Jewish home is a mikdash me’at, a little sanctuary. Taking care of your home is an important part of Jewish living, whether you live in a tiny studio apartment or a mansion. Here are some simple ways you can make your home more of a sanctuary, a safe, calm place in the world. Choose one or two and see what happens after a month or two:

1. Make your home as safe as possible. Did you know that this is an actual mitzvah? Deuteronomy 22:8 says that when you build a new house, put a railing around the roof, so no one will fall off. The rabbis extended that mitzvah to include fixing all things that are unsafe around your home. Get rid of frayed electrical cords and things that can trip someone. Change that light bulb: it’s a mitzvah!

2. Display whatever Judaica you own. Use your Chanukah menorah to decorate during the 35 weeks a year it isn’t covered in wax! Let your Shabbat candlesticks decorate your bookshelves during the week, instead of sitting in a cabinet. Whatever you do, don’t worry that the room looks “too Jewish” – it’s a Jewish home, after all!

3. Chores: If you can’t get out of them, get into them. In The Happiness Project, by Gretchen Rubin, she suggests that one way to be happier at home is to attack those chores that you don’t want to do. Feign enthusiasm until you feel it. Crank up the volume on music from your high school days. Focus on the details you do like. These, too, are a way of making home safer.

4. Display photos of the people and places you love. You will feel happier every time you look at them. Pictures are not just for your computer screen and your phone!

5. Establish routines. Since Friday night is Shabbat, have a Thursday night or Friday morning routine to get ready for Shabbat. It might be preparing to make challah – or it might be something as simple as cleaning the kitchen and setting out the Shabbat candles. Use the post-Shabbat “burst of energy” to get chores or work done. Have Shabbat routines!

6. Make your bed every morning. Speaking of routines: making your bed is a three-minute task that gets your day started with a positive accomplishment, and means that when you come to bed at night, your place of rest is restful. What a concept!

7. Observe Jewish time in your home. Keep Shabbat in some form. Observe the holidays, at least in small ways. Get a Jewish calendar and display it – or import one onto your smartphone.

8. Invite guests over. Hospitality is a mitzvah. It’s called hachnasat orchim, welcoming guests. You don’t have to feed them something fancy, just make them welcome. Get takeout and share it on the kitchen table or a card table. Better yet, invite them for Shabbat dinner.

9. Be mindful about consumption of media. Don’t let upsetting news stories run over and over. If you need “background noise” try music.

10. Kindness spoken here. Think twice about the words you use and allow into the house. Treat words that embarrass and words that spread gossip as a kind of filth – don’t let them in!  Words are part of the atmosphere of your home, part of the furniture. That goes for “helpful” words that hurt feelings, too.

To some of these, you may be thinking, “That’s Jewish?” but seriously, making your home a place of refuge from the world is part of making a Jewish home.

May your home, and the homes of all Israel, be places of light and love!

A Blessing for Tomatoes

From my garden
In my garden

Observant Jews make a blessing before we eat, not just before meals, but before we eat a bite of anything. It is a way of acknowledging that the world is not ours, that we did not create the food, and that we notice the blessings around us.

My garden is a little late this year, but I finally have tomatoes reddening on the vine. Before I eat one, I’ll say the blessing for food that grows from the earth:

 

Ba-ruch A-ta, Adonai El-o-hei-nu, Me-lech ha-olam, bo-rey pe-ri ha-adamah.

Blessed are You, Eternal our God, Ruler of the Universe, Creator of the fruit of the earth.

 

If you are eating the tomatoes with a full meal, then you can skip the tomato blessing and “cover” the entire meal with the blessing for bread (assuming you have bread at the meal):

Ba-ruch A-ta, Adonai El-o-hei-nu, Me-lech ha-olam, ha-motzi le-chem min ha-aretz.

Blessed are You, Eternal our God, Ruler of the Universe, who brings forth bread from the land.

 

I’ll cover more food blessings in future posts. For now, if it grows in the ground, “borey peri ha-adamah.”

And if it is bread, “ha-motzi lechem min ha-aretz.”

And yes, if the Hebrew is daunting, prayers in English absolutely do count!

 

What’s an Aufruf?

A few days ago I mentioned that friends who were getting married “had an aufruf.” I gave a link to definition, but thought this was a nice opportunity to say more about Jewish wedding customs.

Aufruf is Yiddish for “calling up.” Ashkenazic synagogues often call the groom up for an aliyah to the Torah on the Shabbat before the wedding. In liberal congregations, the couple is usually called up together. They have an aliyah, which means that they chant the blessings before and after a section of the Torah reading.

After the reading, the rabbi may offer a mishebeyrach (literally “May the One who blessed,” a prayer) for the couple. Usually then there’s singing and clapping. The YouTube video above is the usual song “Siman Tov uMazal Tov,” often sung at simchas (happy occasions).

Siman Tov uMazal Tov  uMazal Tov uSiman Tov (3x)
Hey lanu, y-hey lanu, y-hey lanu, uv’y’hol Yisrael (3x)

Translation:

A good sign and good luck, and good luck, and a good sign (3x)
May this be on all of us and on all of Israel! (3x)

In Sephardic and Mizrachi congregations, this is done on the Shabbat after the wedding.

So if you are invited to an aufruf, know that (1) it will take place in the middle of a Torah service and (2) If you clap along with the song, that’s good enough!

 

 

Korach at the Wedding

IMAG0172This is a sermon I delivered at at Israel Congregation of Manchester, Vermont on Shabbat morning, June 21, 2014. It is intended to be heard rather than read, so I have left it in my “sermon format” to give readers a better sense of how it sounded. The occasion was the aufruf of Yuval Sela and Rabbi David Novak.

The fact that the reading of Parashat Korach usually falls in the month of June is evidence that God has an annoying sense of humor.

Here we are, a congregation gathered from the four corners of the world to celebrate a wedding, a covenant of love, in the month traditional for weddings, and what are we reading in the Torah?

Korach.

How can we possibly speak of Korach and at the same time, speak of love? 

Korach is the disgruntled relative at the wedding.  

Korach stood at Sinai, at the wedding of God and Israel and seethed because he felt slighted.

Korach dealt with his troubles not by talking quietly and directly to Moses or to God, but by gossiping with the neighbors, working himself and them up into a fury.

Korach is the one with legitimate questions and hurt feelings who in his unhappiness stirred up an entire community and brought them to disaster.

THAT Korach.

And yet here we are, talking about Korach.

__________________

As with all of Torah, there is always more to notice.  

Dr. Jacob Milgrom, in his commentary on the book of Numbers writes that the theme of Parashat Korach is “encroachment upon the Tabernacle.” He suggests that the real issue here are the boundaries of the Tabernacle, and the boundaries on the behavior of those who guard it.

The Tabernacle, the Mishkan, stands at the center of this Torah portion as surely as it stood in the center of the camp of the Israelites.

They had built it according to God’s command, 

Va’asu li mikdash, v’shochanti b’tocham  (Exodus 25:8)

“Let them Build me a sanctuary, and I will dwell among them.”

The Mishkan, the Tabernacle, is that dwelling place. It is not a house for God – God needed no house and certainly could fit into no container. God cannot be put in a box.

The Mishkan is instead a visible sign for the Israelites of the covenant, the Brit, between the People Israel and God.

It stands at the center of the camp, because the Brit itself is at the center of the relationship between God and Israel.

Although it is referred to most often as Ohel Moed, the Tent of Meeting, it is much more than a tent. It is a complex of concentric walls forming an outer shrine and an inner tent, the Kodesh Kodeshim, the Holy of Holies, in which the Ark of the Covenant was placed.

From the point of view of the average Israelite, the Mishkan must have been much more than a Dwelling, an address for God.

It was the container for unimaginable Power. 

It was the locus of the Kavod Adonai, usually translated as the Presence or the Glory of God.

At this point in the narrative, as the story of Korach begins, there has already been one disaster at the Mishkan, a disaster with fatalities.

Just after their ordination as Kohanim, two of the sons of Aaron, Nadav and Abihu got all excited and made an offering before the Mishkan.  It was a youthful improvisation, a fire that had not been commanded by God,

an Esh Zara, a strange fire.

And to the horror of those watching, the Fire of God rushed out from the Mishkan and 

v’tochal otam – it consumed them – it ate them up.

So from the point of view of the average Israelite, the Mishkan was likely both a sign of joy, a sign of the covenant and the protection of God, and a fearsome locus of unpredictable power.

That thing could kill you.

But Korach was no ordinary Israelite. 

He was a Levite, and a prince among the Levites, a close relative of Aaron and Moses. He was sure of his merit, of his fitness to stand before the Mishkan with incense in his firepan.

So when Moses responds to Korach’s challenge by saying, 

“Come to the Tent of Meeting with a fire pan and incense and fire, and bring your 250 followers with you with fire pans of their own” Korach did not blink.

He showed up, with 250 followers and the fire pans and the fire, and as we know from the portion, it ended in disaster.

Korach and his followers were swallowed by the earth, a terrifying sign of the disapproval of God. Fire again came forth from the Mishkan, and there were fatalities.

And it did not end there. The people were angry with Moses, God was angry with the people, and there were more deaths, more disaster before the narrative finally closes.

When it was all done, the Israelites were terrified of the Mishkan. 

So as often happens in the Torah, a passage of narrative is followed by a passage full of commandments. God gives Israel a set of commandments for guarding the Mishkan and for the job descriptions and perquisites for its keepers, the Kohanim and the Levites.

——————–

But what can any of this have to do with Love?

The Mishkan was a visible sign of the covenant between God and Israel. 

Again and again in our tradition, human love is held up as an analogy of that covenant. The entire book of Song of Songs, a book of love poetry, is traditionally interpreted as an account of the love between God and Israel. Hosea the prophet spoke of love and its disappointments,and many medieval piyyutim, liturgical poems, illustrate the bond between God and Israel as bonds of love.

That analogy holds up because Love is not the sweet, sugary, hearts and roses thing that sells on Valentine’s Day. 

Real love between human beings is sweet, but it is also powerful. It can be terrifying to truly love another person, to feel that your destiny is no longer yours alone, but is joined with another.

Ask any love struck adolescent about the delightful lure of love. 

Ask any lovers. 

And ask any poet, any cop, any divorce attorney about love’s destructive potential.

Like the Power that dwelt within the ancient Mishkan enclosure, love has the power to transform, to do miracles, to break hearts, to heal or to wreck lives.

All love has this power: love between parent and child and love between friends,

but especially the love that transforms two separate people into one flesh, one heart, one household.

————-

We are gathered here this weekend to build a dwelling for the love between David and Yuval.

They will set boundaries according to the laws of Moses, and the laws of the state of Vermont.

This dwelling, this mishkan, this marriage will be a sign of their covenant. 

It will be at the center of their camp, their home. 

All of us who are married, or who have been married know that simply building the mishkan is just the beginning. The covenant of marriage is a covenant between two people who do not know what lies ahead, what joys, what sorrows.

But at the heart of their home they have this covenant, this dwelling place for the power of love between them as they travel through the midbar, the wilderness of life.

It is up to the married couple to live out the details of the covenant, to faithfully observe its upkeep, just as the ancient Kohanim and Levites kept up with the details and routine of the Mishkan.

It us up to all of us, their family and friends and community to honor this marriage that is about to be,to respect its boundaries, and to respect the power of the love that dwells within it.

Let Korach be a warning to us all about the consequences of encroachment upon the tabernacle, about the necessity of boundaries and about the power of holiness.

May David and Yuval’s home always be a sanctuary.

May this mishkan, this dwelling place, this covenant that they are building hold up against the vicissitudes of a crazy world.

And may each of us find our own home in the camp of Israel: Married and single, gay and straight, old and young let us live out our destiny to become a holy people,

A people with God in our hearts.

Shabbat shalom.

What Makes a Home Jewish?

How many Jewish objects can you identify on my shelves?
How many Jewish objects can you identify on my shelves?

In parashat Shelach-Lecha, we read about Moses sending 12 spies into the Promised Land to see what it was like: what grew there? Who lived there? What would the children of Israel face when they entered the Land?

If spies looked in your place, how could they tell that it is a Jewish home?

Would they see

Would they hear

  • Jewish music?
  • Hebrew prayers?
  • Hebrew spoken?
  • Radio from Israel on the computer?
  • a debate about ethics?

Would they smell

  • Jewish foods cooking?
  • Candles?
  • Havdalah spices?

Could they taste

Or could they touch

  • a challah cover?
  • a tallit [prayer shawl]?
  • Passover dishes?
  • Jewish art made by a child?
  • Shabbat candlesticks?

Can you suggest experiences they’d find in your home that would “give it away” as a Jewish home?

 

 

Jews at a Christian Funeral: Some Thoughts

Recently I attended the Christian funeral of a man who had been an employee and friend of my congregation for many years. He was a good man and dearly loved, and I would make a rough guess that there were as many Jews in attendance at his funeral as Christians.

We were all there to remember and say goodbye to a good man, a man without whom the world is a poorer place. Two communities with very different beliefs joined together in grief and love to remember Jim. At the same time, I couldn’t help but be reminded of the many differences between Protestant and Jewish funerals.

The differences boiled down to two things: the handling of the body, and the beliefs about afterlife.

• THE BODY – At this Protestant Christian funeral, the body of the deceased was dressed in his best suit and embalmed for display at the service. This was a bit of a shock to Jews in attendance who are not accustomed to it. The Jewish thinking is that it is disrespectful to look at the dead, and disrespectful to disturb the body other than washing and dressing it. The Christian thinking, if I understand it correctly, is to honor the dead by making the body look as good as possible before laying it in the earth, to provide mourners with a last memory.

• BELIEF – At a Christian funeral, there is a firm belief that this person has gone on to another life with God in heaven. The service made reference to this again and again, and the minister admonished the congregation to get into a right relationship with God, so that when their time came, they too would go to heaven. At a Jewish funeral, on the other hand, there is little if any talk about afterlife. Jews have a variety of thoughts about what happens after death, but our focus is on this life. At a Jewish funeral there is more of a focus on grief and on the importance of memory.

What was the same was the human need to stop and pay respect to a loved one who had gone from this life. We may believe different things about the mysteries of life and death, but Christian and Jew, we were awed to stand on the brink of eternity to say our farewells.