The Power of Love

August 26, 2013

English: An Aastra 53i VoIP handset. Photo tak...

It is taught: Rabbi Eliezer the great used to say: Why does the Torah warn in thirty six places – and some say, in forty six places – concerning the stranger? Because humanity tends towards evil. Why is it written ‘Do not wrong a stranger and do not oppress him for you were strangers in the land of Egypt’?  – Bava Metzia 59b

Over and over, the Torah repeats to us a commandment concerning the stranger, that we will not mistreat the stranger, that we will be kind to the stranger, that we will in fact love the stranger. Rabbi Eliezer ben Hyrcanus (“the great”), a first century rabbi, one of the greatest rabbinic minds in our history, commented upon it. He said that this commandment is repeated so often and in so many ways “because humanity tends towards evil.”

We tend towards evil especially where strangers, people not like ourselves, are concerned. The drive for survival wired our ancestors’ brains to think automatically in terms of “friend” and “enemy.” If someone is strange looking, he might be dangerous. “Better get her, before she gets me,” thinks the deepest parts of my brain, the parts that trained in scary places in the distant past, and less distant places, like high school and the business world.

Torah calls us beyond the programming we inherited from our ancient forbears.  It seems awfully risky to adopt “love” as our default approach. Our impulse to hate the stranger is embedded deep in the brain, so that it is intuitive to strike out at someone we see as a threat. It is surprising that the Torah commands it, but so it does, again and again and again.

On Aug 21, 2013, we were witnesses to a remarkable example of the wisdom of this Torah lesson. A young man walked into the Ronald McNair Discovery Learning Center in a suburb of Atlanta armed with assault weaponry and over 500 rounds of ammunition. One of the women he took hostage surely saw him as a stranger: he was white, she was black, he was armed, she was not, he felt he had nothing to lose, she feared for her life. And yet Antoinette Tuff looked at Michael Brandon Hill and she was able to see a human being, and to speak with him and to listen to him as a human being. And because she did that, no one died that day.

If you have not listened to the recording of their conversation made by the 911 operator, I recommend it. You can listen to it here: http://youtu.be/1kVpipSXRKA

I cannot imagine a higher-pressure situation than Ms. Tuff faced. But she chose to see Mr. Hill as a human being. She listened to him. She spoke to him from her heart. She did not talk down to him. Over the conversation: as he revealed the troubles that had led him to this very bad decision, she listened to him without judgment. “We all go through something in life.” She offered to walk out with him, to give himself up to the police.

She said, “We not going to hate you, baby.”

I don’t know that I could be that calm in the face of such a situation or could speak with such kindness to a man with a gun.  But I do know that’s what it sounds like to love a stranger.

What are we ordinary people to take from this? Perhaps the next time we see a stranger, we could observe our impulse to hate and fear that person, and then choose something different.  Perhaps we could choose love, and in doing so, choose life.


#BlogElul – Animals: A Sacred Trust

August 18, 2013

shoulder

Gabi is my little dog. I met her one Friday afternoon after I’d spent the afternoon doing some pastoral visits that left me angry and sad. I did not want to bring that energy into Shabbat with me, so I called my friend Julie and asked if I could stop by her place and play with the dogs for a bit.

Julie is one of the good angels of Poodle Rescue of Las Vegas, and she often has a foster dog or two around. That day she had a silver toy poodle with a big white bandage. The tiny dog was found on the street in Las Vegas sporting a huge tumor under one foreleg. She was filthy and her fur was matted from months of neglect.  Animal Control notified Poodle Rescue, and Julie and Colleen saw to it that she got the health care and the grooming she needed.

When I walked into the house, that tiny dog began bouncing and trying to get my attention. I picked her up, and she snuggled into my shoulder as if she’d been my doggie forever.  I was amazed by her trust, despite neglect, despite the cruelty of the street. She trusted me.

In the book of Genesis it says:

Then God said, “Let us make man in our image, after our likeness. And let them have dominion over the fish of the sea and over the birds of the heavens and over the livestock and over all the earth and over every creeping thing that creeps on the earth.”

Many human beings have used that verse to support the idea that animals are here to serve us, that we can do whatever we want with them. That’s not how I read it. I believe we have been given our power over animals in trust. We are responsible to see to it that they are treated with decency, with respect, with the same care that their Creator would give them, no less.  Judaism traditionally recognizes decency towards animals as a mitzvah.

If we have animals in our lives, if we have pets, or if we eat animals or animal products, how do we carry out that responsibility of trust? How can we as individuals and as a society do better?

Something to ponder this Elul.

If you are interested in acquiring a pet, consider adopting a rescue animal. Your local shelter has many animals that need homes. If you want a specific breed, try Googling “rescue” and the name of the breed. Your BFF may be waiting in a foster home near you.

This post is part of #BlogElul 5773 / 2013, a month-long themed blogburst orchestrated by imabima, the mother of this great idea. I can’t promise that I’ll post every day, but I hope to share at least a few posts on these themes over the month to come. For other people’s posts on these themes, search using the #BlogElul hashtag.


Mitzvot Beyond Measure

August 17, 2013
English: Martin Buber in Palestine/Israel עברי...

Martin Buber (Photo credit: Wikipedia)

Mishnah Peah 1:1 – These are the things for which there is no measure: the corner of the field [which is left for the poor], the first-fruits offering, the pilgrimage, acts of lovingkindness, and Torah learning.

One might get the feeling, learning Torah, that Jews are always accounting for things: taking a census (three times in the book of Numbers alone, in Chapters 1, 2, and 26), counting days after Passover (the Omer), and counting years in the desert, tribes, wives, children, generations – you name it. If you press further and read into the Mishnah and Gemara, the rabbis worry a lot about measures, distances, and other numbers.

And yet we begin each day’s prayer with a passage from Mishnah Peah which lists the things we do not count or measure: the portion of the field left for the poor, the first-fruits offering, the pilgrimage, acts of lovingkindness, and Torah learning. According to the Tosefta (additional Mishna-era writings) that means that a Jew is obligated to do these things, but the amounts are up to the individual.  If a person left a tiny area of each corner unharvested, gave a pittance of his first fruits, merely showed up for the pilgrimage feasts, that was enough. It might not be meritorious, but he would be within the letter of the law. Nowhere does the Torah command  acts of lovingkindness: they are implied in other commandments, such as helping the orphan and widow, not standing by when a neighbor is bleeding, loving the stranger, but it is a vague implication, not a clear commandment. Torah learning is commanded (“Keep these words” and “teach them to your children”) but the extent of Torah learning is, again, up to the individual.

What might we learn from this? Perhaps one thing we can learn is that an acknowledgement of human individuality is built into Torah. While much of Torah lis concerned with the good of the community, our ancestors recognized that we are not all alike. Some people are naturally inclined to study; for others even a little study goes a long way. Some individuals can be generous: either they are wealthy and they can afford to give, or they are generous by nature, and inclined to give. Others may face restraints that make it impossible to give much, or to participate much in other mitzvot.

However, these things “without measure” also give us something precious: room to grow. At one stage of life, a person’s ability to give or to participate may be limited by any of a number of factors: their knowledge of the mitzvah, their inclinations, the facts of their life, their income, and so on. Later on, we may grow into mitzvot that we neglected or observed only minimally when we were younger.

It also suggests that while it is tempting to be compare to our neighbors (“How much are the Levys giving to the fund?” or “Most people don’t go to services every Shabbat.“) – this passage is a reminder that other people’s mitzvot do not matter when we are deciding about our own. “How much did the Levys give?” is not the way to determine what we will contribute to the communal good or a good cause. Nor should we be ashamed, if we are doing the best we can with one of these mitzvot.

The month of Elul is about taking stock of our own lives, not about comparisons with others.  Martin Buber wrote about a famous rabbinical tale in which Rabbi Zusya said, “In the coming world, they will not ask me: ‘Why were you not Moses?’ They will ask me: ‘Why were you not Zusya?”

Let this month of reflection be a month for becoming our best selves, living lives of mitzvot beyond all accounting!

 


Why Do Good?

August 4, 2013
British Library Add. MS 59874 Ethiopian Bible ...

British Library Add. MS 59874 Ethiopian Bible – Matthew’s Gospel (Ge’ez script) (Photo credit: Wikipedia)

Why do good?

Recently I read a wonderful post by John Scalzi on his Whatever blog about Matthew chapter 6 (New Testament), the famous Sermon on the Mount. In it, Jesus is critical of those who do good in order to be seen doing it, arguing instead that a wise person will “lay up treasures in heaven” rather than pile up treasure in this life, or collect goodies in the form of other people’s approbation. Scalzi, who sometimes uses his blog as a soapbox for promoting causes, questions his own motives in doing good. Finally he concludes:

I want to be seen as good. Matthew chapter six reminds me how much better it would be to actually be good, first and always.

All this led me to ask myself, why do I do good? Why do I “observe mitzvot” [keep sacred duties], as we Jews put it?

I do not think an afterlife very likely, and should I wake up in either heaven or hell I will be very surprised to do so. However I do believe  that we have it in our power to make heaven or hell here on earth, during our natural lives. Some of us have the power to make this life heaven or hell for those over whom we have a measure of power: children, employees, or dependents. All of us can make life heaven or hell for those who are stuck with us: family and neighbors.

When I choose to do good, like giving money to the food bank, I expand the reach of the heaven I make. I put food in the mouth of someone I do not know. When I give blood to the blood bank, I share my health with some unknown person.

When I choose to be polite or kind to the harried checker in the grocery store, I expand the reach of heaven to them: it is a measure of heaven to be recognized and respected as a human being.

When I choose to vote in such a way that I believe the greatest good will be served, even if it is at the expense of my own interest, I expand the reach of heaven on earth.

None of this requires metaphysics.

My understanding of Torah is that it is a body of teaching about the best methods for making the world better for myself and everyone else. The scroll itself is not always clear on the details or the execution.  We are still engaged in the struggle to apply it all properly, but it is the system that makes the most sense to me, whether or not there is an afterlife, whether or not there is a person named That Name We Don’t Say.

Why do I try to do good? Because suffering is lousy.  I will sleep better if I honestly believe I am at least trying to reduce the suffering in the world.

When asked to teach the whole Torah while standing on one foot, Hillel said, “What is hateful to you, do not do to any person. All the rest is commentary. Go and study.”

All the rest is commentary. Go and study.


What’s a Mezuzah?

July 24, 2013

Polski: Mezuza

 

– A mezuzah (meh – ZOOZ – zah) is a box or case which we attach to the doorframe of a Jewish home.

 

– The little box or case contains a piece of parchment called a klaf. (See photo below.)

 

– The parchment has Deuteronomy 6:4-9 and 11:13-21 written on it by a specially trained scribe, in Hebrew:

 

Hear, O Israel: The Eternal our God, the Eternal is one.  Love the Eternal your God with all your heart and with all your soul and with all your strength. These commandments that I give you today are to be on your hearts. Impress them on your children. Talk about them when you sit at home and when you walk along the road, when you lie down and when you get up.  Tie them as symbols on your hands and bind them on your foreheads.  Write them on the doorframes of your houses and on your gates.

So if you faithfully obey the commands I am giving you today—to love the Lord your God and to serve him with all your heart and with all your soul— then I will send rain on your land in its season, both autumn and spring rains, so that you may gather in your grain, new wine and olive oil. I will provide grass in the fields for your cattle, and you will eat and be satisfied.

Be careful, or you will be enticed to turn away and worship other gods and bow down to them.  Then theLord’s anger will burn against you, and he will shut up the heavens so that it will not rain and the ground will yield no produce, and you will soon perish from the good land the Lord is giving you.  Fix these words of mine in your hearts and minds; tie them as symbols on your hands and bind them on your foreheads.  Teach them to your children, talking about them when you sit at home and when you walk along the road, when you lie down and when you get up. 20 Write them on the doorframes of your houses and on your gates,  so that your days and the days of your children may be many in the land the Lord swore to give your ancestors, as many as the days that the heavens are above the earth.

 

– By putting the mezuzah up, the Jews who live in this home fulfill the commandment to “write [these words] on the doorposts.”

 

– The box and the parchment serve as a reminder that a Jewish home is a holy place.

 

– Some Jewish homes have mezuzot (plural) on all the doorways except the bathroom doors. Others put a mezuzah only on the main entrance.

 

English: The Shema parchment of a Mezuzah.

A typical Klaf

 

For more about the mitzvah [commandment] of the mezuzah, read more in this article in the Jewish Virtual Library.

 


I’m Not Done: Thinking about Racism

July 20, 2013
Negro boy near Cincinnati, Ohio  (LOC)

Human Being (Photo credit: The Library of Congress)

Every time someone is reported to have done something racist and all his or her friends begin hollering that good ole George or Paula isn’t “a racist” as if that is the worst, worst thing in the world one person could call another, I want to bang my head on the wall.

For starters, can we quit worrying about who’s a racist and start talking about the effects of racist acts and words? I think we’ll get further in changing people’s behavior. A person who doesn’t intend anything bad can still do a bad thing. I can step on your foot without setting out to do so. The fact that I didn’t plot it with malice does not change the pain I cause when I do it, and i fact, I should look where I step. At the very least I should remove my foot from your instep immediately!

Jewish tradition has a lot to say about unintentional sin: we call such a sin a “chet,” using a term for a missed archery target. Chapter 4 of Leviticus prescribes the proper offerings for atoning for such sins when they have been committed against God. Treating another human being with disrespect or discrimination, even if we do so unintentionally, is such a sin against God, because all human beings are created in the image of God. Someone who calls our sin to our attention (because obviously we didn’t know about it, it was unintentional) is doing us a favor, giving us a chance to redeem ourselves.

These days, with no Temple available for purification or sacrifice, the remedy for sin is teshuvah. (For a description of how to go about teshuvah, check out “The Jewish Cure for Guilt.”) Defensiveness will not work: defensiveness makes these things worse, not better. When I argue that a person who is bringing an unintentional sin to my attention is hallucinating or malicious or “playing the race card” I am missing the point and compounding the error. Those who rebuke me are letting me know how my actions or words came across, and now it is up to me to correct that — with teshuvah.

Secondly, the effect of my words is not limited to the hurt feelings or sensibilities of the listener who speaks up. My words effect all the other people who hear them and who may therefore decide that speaking that way is OK. We teach others with our actions and our speech, not only our children but also other adults. We teach when we fail to speak up about offensive language – when I let something pass, I give it tacit approval. When racist behavior and attitudes are as socially unacceptable as the n-word, we’ll be making real progress.

If I did not intend for my words to teach racism, how much more important is it for someone to let me know that that’s what I communicated?  My intent has been obscured by clumsy words, and the words are teaching evil – better fix them, and fast!

Full disclosure: I was born in Tennessee in the mid-1950’s. My parents are white and during my lifetime, the family has been very prosperous. The only minority experience of which I was aware in childhood was that of being a Catholic in the very Protestant-Christian Southeastern US. I knew lots of  African Americans as a kid, but until I was fourteen, all of them were domestic servants or manual laborers. My parents were open about thinking segregation was a good thing back in the 1960’s. I lived in an environment where I heard the “n-word” all the time, and the only sense I had that there was anything wrong with it was that “nice women don’t say that, they say ‘colored.'” Before I started school, I was explicitly taught that people with any African ancestors were not as smart as white people, and that “civil rights” was an unAmerican movement.

Thank heavens my parents sent me to school with the Dominican Sisters who taught me, and modeled for me, that treating people of color differently was wrong because all human beings are equal before God.

However, the sisters could not flip a switch in my head so that I suddenly became enlightened and would never do another racist thing or think another racist thought. I have said and done things in my life that make me cringe to remember them. I have done what I can to make teshuvah for those words and actions. I continue to make teshuvah for mistakes I make in the present. I do not kid myself that I will ever completely unlearn what I was taught as a child, but I can make an effort to do better, and to teach differently than I was taught.

My background on the subject is very simple to unpack: I was explicitly taught racism, and I am spending my adult life learning to speak and act and think in better ways. This does not make me a bad person – if anything, it is the mark of a good person that I am trying to be better, but only as long as I continue to grow in Torah and treat other human beings with respect.

I realize that for some other whites, things may be a bit less clear. But it is my observation, with my ears that were tuned as a child to such things, that nobody in the United States is untouched by race. Not a single one of us is truly color blind except for very young children (and there have been studies that show that they learn racism early.). Defensiveness speaks volumes, whether it is a liberal insisting frantically that Clarence Thomas‘s race is not an issue or a conservative insisting the same about Trayvon Martin. The mantra of “I don’t care if they are white, black, green or purple” just underlines otherness, and it reeks of desperation. The key word in that phrase is “they,” who are not “us.”

By the way – if this discussion sends some readers to thinking about the ways in which you feel that African Americans have been racist, understand that I am not talking about those behaviors. I’m talking only about the ways that whites talk and behave towards African Americans. Switching over to the “reverse racism” discussion is the equivalent of one child on the playground hollering that another started the trouble: it’s a ploy to change the subject. I’m talking right now about OUR behavior, not anyone else’s, and yes, it’s embarrassing and uncomfortable.

Torah calls us to love the stranger, to love those whom we perceive to be different from ourselves. (Leviticus 10:10) The fact that it repeats this over and over again is a mark of how difficult it is to see someone different as a beloved child of God. How much the more so, if we have been programmed to see that person as dangerous, or stupid, or exotic?

Every time we say a blessing before a mitzvah, we say, “Blessed are You, Eternal our God, Ruler of the Universe, Who sanctifies us with mitzvot [commandments]…” We are given the commandments so that we may become holy. We are not required to already be holy, just to do the work that will take us towards holiness. As Rabbi Tarfon used to say (Pirkei Avot 2:21):

It is not incumbent upon you to finish the task. Yet, you are not free to desist from it. If you have studied much in the Torah much reward will be given you, for faithful is your employer who shall pay you the reward of your labor. And know that the reward for the righteous shall be in the time to come. 

How will we know when we are finished with the task? When can we congratulate ourselves that we don’t need to worry about racism anymore? Not in my lifetime, for sure – I know what’s in my head. If the day comes that I don’t feel the slightest urge to change my behavior in the presence of a black male, when I don’t hear my father’s or my grandmother’s voices in my head, when I no longer notice that the new friend I made is a person of color I’ll let you know. Until then, I’m not done.


Listening to Isaiah: Thoughts for Tisha B’Av

July 14, 2013
homeless

homeless (Photo credit: Bagunçêiro)

During the three weeks before Tisha B’Av, Jews read the three Haftarot of Affliction warning us about the penalties for ignoring our responsibilities as Jews.  Those readings are a bracing antidote to fusses over fine details of liturgy or who-slighted-whom in the High Holy Day honors. A little taste from the first chapter of Isaiah:

Trample my courts no more; bringing offerings is futile;
incense is an abomination to me.
New moon and sabbath and calling of convocation—
I cannot endure solemn assemblies with iniquity.
Your new moons and your appointed festivals my soul hates;
they have become a burden to me, I am weary of bearing them.
When you stretch out your hands  I will hide my eyes from you;
even though you make many prayers, I will not listen;
your hands are full of blood.

Wash yourselves; make yourselves clean;
remove the evil of your doings from before my eyes;
cease to do evil, learn to do good;
seek justice, rescue the oppressed,
defend the orphan, plead for the widow.

According to Isaiah, unless we care about those who suffer, and we do something about poverty and injustice, we have missed the point of Torah.

John Scalzi at the Whatever blog points to an interesting article that includes a calculator for the cost of raising a family in several major metro areas in the U.S. and compares it to the official federal poverty line, which is currently $23,550 for a family of four. The same article points out that a single adult with a full time minimum wage job will make $15,080.  To sum up, in my own neighborhood:

  • Cost for a family of four to live in the SF Bay Area with a minimum level of security:  $84,133.
  • Federal poverty line for that same family: $23,550.
  • Minimum wage job, 1 adult: $15, 080.  Even with 2 adults working: $30,160.

Contemplate those figures for a few minutes.

In my own personal circle of acquaintance, I know of several folks who lost jobs during the Great Recession and who have not managed to find work again above the minimum wage level. Most are middle-aged adults who have responsibility for teenaged children and/or aging parents. They are not stupid people, nor are they lazy people. They are unlucky people in fields where employers would prefer to fill positions with younger employees who don’t have as much experience and therefore cost less.

I know of another person who worked at a job she loved for many years. It wasn’t the sort of thing that made a lot of money, but she saved what she could. However, she could not afford disability insurance, and when her knees and back gave out (it was a physical job) she, too, was middle-aged and uninteresting to employers. She’s been tangled in the red tape of public assistance for months, and I am worried that she will become homeless.

I know way too many young people for whom college wasn’t an option, because they had no wealthy relatives and they have a healthy fear of the crippling debt that a college education requires of such people these days, even for a state college. The ones who went to college are in a different pickle: they are mostly underemployed and drowning in debt. See, they had to work summers to pay for college (even with the debt) and wealthier peers spent that time at unpaid internship jobs. A resume with a well-chosen internship on it trumps one with none – so the poorer student cannot compete.

Seek justice, rescue the oppressed,
defend the orphan, plead for the widow.

I’m focusing here on the personal economic misery among people I know, but the cost to us all is staggering. The great boom of the 1950’s and 1960’s was fueled by a large educated workforce in the United States. Now no one but the wealthy can afford to go to school. (If you are grumping about “part time jobs” and “scholarships” you have not sent anyone to college lately.)

Back in 590 BCE, Isaiah preached that if Israel did not take care of her poor, disaster would result. God was fed up with the fancy ritual that substituted for the Torah virtues of hesed [lovingkindness] and tzedakah [relief of the suffering.]

I do not have the eloquence of Isaiah, but if Tisha B’Av has any meaning for us today, it is that we neglect the care of the poor at our peril. When we focus so tightly on the Temple edifice, we fail to hear the voice of the speaker in Lamentations, the scroll we will read this Tuesday: he does not wail at length about the loss of that edifice. He weeps for the suffering that he has seen, the destruction and waste of a great city.

This Tisha B’Av, whether you fast or not, let us consider what we personally are going to do about the suffering all around us. Have we given as much tzedakah as we can to the agencies that relieve suffering? Have we explained to our elected officials that we are not going to vote for them again unless they can manage to get something done?  have we organized with others on behalf of those who suffer? Have we done everything in our power to see to it that every neighbor can go to sleep at night feeling “minimally secure?”

Jeremiah and Isaiah are crystal clear that our fast does not matter, is in fact offensive, if we are not doing something to right the wrongs around us. Nor do I think that we get points for indignation, unless we are actually Doing Something.

Tisha B’Av is traditionally a day of mourning, but if it is only that, then we are trapped in the past, a dead religion.

Torah is more than a museum piece. This Tisha B’Av, let us arise, let us say, “Torah is alive, it lives in each of us, and there is work to be done!”


Five Tips for a More Meaningful Shabbat

July 5, 2013
Shabbat meal

Shabbat meal (Photo credit: Wikipedia)

Some Tips for Making the Most of Shabbat:

IMAGINE what you think Shabbat should be.  Traditional observance for 25 hours? Or a more liberal approach? Let your imagining be very specific. Then, even if this is not something you could do every week, make that imagined Shabbat happen, just once.  See how it feels, tastes, smells.

STUDY Shabbat. The observance of Shabbat is really an art that merits a bit of study. If you haven’t read Rabbi Abraham Joshua Heschel’s Shabbat, you’re in for a treat. If some other book appeals to you, give it a go! Survey other Jews you trust: how do they observe Shabbat?

SHARE your desire for a more meaningful Shabbat with your partner or spouse. Maybe they are wishing for more, too!

DECIDE ahead of time what you are going to do or not do on Shabbat. Make a plan and commit to it for one week. Shabbat will take place whether you “show up” for it or not. Torah tells us to “keep Shabbat” and “remember Shabbat” – both verbs suggest that we take action towards Shabbat, not simply let it roll over us.

EXPERIMENT if you are not satisfied with the way you currently experience Shabbat. If you don’t usually attend synagogue, give it a try. If you never turn off your smartphone, turn it off! If you find that traditional observance leaves you grumpy, take a good hard look at what you are doing and why.  Maybe it’s time for a change.


On Being Good: “Is this the fast I have chosen?”

July 1, 2013
mmmm doughnut ...

(Photo credit: bunchofpants)

“I am not going to eat that doughnut; I’m going to be good.”

If you are an American, you’ve heard it. If you are an American woman, you’ve heard it a lot. But when was the last time you heard yourself or someone else say it about something that actually had moral value?

“I’m to obey every traffic law today. I’m going to be good.”

“I’m going to lobby against my own financial interests in favor of the interests of the poor. I’m going to be good.”

“I’m going to speak kindly to every person I meet for the next hour. I’m going to be good.”

… or even in reference to food:

“I’m not going to buy or eat chocolate that might have been produced by enslaved children. I’m going to be good.”

“I’m not going to buy or eat food that causes human or animal suffering. I’m going to be good.”

In Isaiah 58, God says to Israel:

Is not this the kind of fasting I have chosen:
to loose the chains of injustice
and untie the cords of the yoke,
to set the oppressed free
and break every yoke?
Is it not to share your food with the hungry
and to provide the poor wanderer with shelter—
when you see the naked, to clothe them,
and not to turn away from your own flesh and blood?
Then your light will break forth like the dawn,
and your healing will quickly appear;
then your righteousness[a] will go before you,
and the glory of the Lord will be your rear guard.

What kind of a world could we build if we put the energy into actual good deeds that we put into dieting and diet talk?

This post was inspired by: 


Tip the Rabbi?

June 11, 2013

English: A basic, Sharp-brand solar calculator.

I love perusing the Google searches that bring people to my blog, because it tells me what people want to know. Today someone typed, “How much to tip the rabbi.” I’m going to expand that a bit, to include the various ways rabbis are paid for their work.

- If you are a member of a congregation with a full time rabbi, the rabbi’s salary is part of the congregational budget.

- If you are using the services of a rabbi who is employed by a congregation and you are not a member, you may be asked to pay the synagogue  for his or her time. That “honorarium” or fee will be mentioned when you set up the service (say, a funeral.)

- If you wish to express your thanks, you can always contribute to the rabbi’s discretionary fund. That money is set aside for charitable purposes (not the rabbi’s car payment). Your rabbi will use it to relieve immediate suffering (for instance, by purchasing “gift cards” to a grocery store for a hungry person) or to support the work of a nonprofit organization.

- Freelance or community rabbis (those not employed by congregations) may or may not perform weddings, baby namings, etc. The way to find out is to ask. Generally they have a set fee for these things, but the exact rate will depend on local custom.

- It is a Jewish tradition to give tzedakah [a charitable contribution] to celebrate happy occasions, to memorialize the dead, and at holidays. That money might go to a rabbi’s discretionary fund, or to a synagogue fund, or to a nonprofit that serves the needy.

- No respectable rabbi charges for conversion to Judaism. There may be a charge to take an “Intro” class, or to use the community mikveh, but conversion itself is not for sale. If someone quotes you a fee “for conversion” it’s time to look for a different rabbi.

- It is not rude or crass to ask up front about fees. If you cannot afford the fee as quoted, say so. The rabbi may be able to help you access assistance for  low-income individuals, especially for a funeral.

This information is geared for the United States. However, the last point holds true everywhere: as Hillel said, the shy will not learn. Ask questions!


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