Have you ever davened [prayed] with a weekday minyan?
Jewish prayer is intended to be a three-times-daily every day affair. While I usually say my prayers at home by myself, early on Tuesday mornings there’s a minyan that meets at the congregation where I am a member. As with many such minyanim, it’s a group of mostly-older, mostly-retired, mostly-men, with a sprinkling of working folks and women.
We are accustomed to one another. The songs are always the same. If anything is sung in tune, it’s strictly by accident. The Hebrew is rapid, because when we began, there was no parking lot and the meter readers would descend and ticket us if we ran long. Now it’s rapid because some folks need to get to work, and the retired folks need to get to coffee and discussion, which convenes immediately after the service, down the street at Posh Bagel.
It’s no-frills prayer. There are few variations in the service from week to week. You’d think it would be boring, but it’s not. There is the sweet comfort of familiar faces and familiar voices. There is friendship. Everyone is invited to coffee after, and they arrange it so that no one with a tight budget is embarrassed.
If you ever have access to a morning minyan, try it out. Give it a few tries. They may or may not be friendly at first, but my experience of such minyanim has been good. If you don’t know how to speed-daven, just “Amen” at the right places and it will be OK. You’ll pick it up – that’s how most people learn.
I left the minyan this morning for a meeting, carrying the warmth in my heart.
I’m celebrating an anniversary this week.
There are various ways of keeping track of things in Jewish time. One can celebrate the exact date of something in the Jewish calendar (say, 11 Sivan, 5774) or the Gregorian calendar (June 8, 2014.) My way of keeping track of this anniversary is to celebrate when a particular Torah portion comes up in the calendar: this week’s portion, Shelach-Lecha, the story of the scouts (Numbers 31:1 – 15:41.)
Shelach-Lecha was the Torah portion the week I became a Jew. I think of this week (whenever it falls, depending on the year) as my Jewish birthday, and it’s a big deal to me, in a quiet sort of way. I don’t give a party, but I do attend services and spend some time reflecting on my life as a Jew.
The story in the portion is pivotal for the Israelites in the wilderness. God tells Moses to send scouts into the Promised Land, as they are camped just outside it. God even tells Moses which men to send. Twelve scouts go into the land. Ten of them report that it is totally scary, the people are giants, and we’ll all die there. Two scouts, Joshua and Caleb, come back and say, hey, it’s fine. The people are so frightened by the account of the ten, however, that they panic. God is disgusted by their reaction, and says that clearly these people are not ready for the Promised Land – the next generation will get to go, but not them. And that’s how the 40 years in the desert happened.
What I took from the story at the time of my conversion was simple: “If you don’t go, you’ll never know.” There were things about Judaism and the Jewish community at Temple Sinai that I loved. But I knew that there was lots I didn’t know; I was more ignorant than many of the children. I’d taken an “Intro” class, I’d studied for a year, but I found Hebrew very difficult and some of the social stuff very challenging. For instance, I wasn’t a “huggy” person – I never touched strangers – and at that synagogue, people were constantly hugging and kissing (and for the record, they still do.) I wanted to fit in, but I still had a lot of fears.
Years later, I know that it was reasonable to have some fears. But I am so very glad that I took the risk of “entering the Land.”
The story in the Torah is full of people taking risks. Some were very well-calculated risks, but others were true leaps of faith. At Sinai, as they are offered the Torah, the people say, “We will do and we will hear.” In other words, they agreed to the Torah before they knew what was in it. Becoming a Jew is something like that: you learn what you can, you hang with the community and see what it’s like, and then the day comes when it’s time to commit.
There has been some discussion of late in the Jewish press, wondering if the process of conversion is too long and too involved. “Should we be more welcoming?” some wonder.
My take on it is that a year is the least it can take in most circumstances. Becoming a Jew is a shift of identity, and it has many aspects. Candidates for conversion often encounter surprises. Some discover that the parents they thought would be horrified, weren’t. Some discover that their relatives have unpleasant ideas about Jews. Some discover that it really hurts not to have Christmas – and others are surprised when they hardly miss it. Some find that the more they go to synagogue, the happier they are – and others find that they don’t enjoy being part of the community. Some think about Israel for the first time, and have to get used to the idea that as a Jew, they will be connected to it whether they like it or not.
It takes time to have these experiences. It takes time and support to process them. And some of those experiences may be deal-breakers. It’s easy to focus on the intellectual tasks: learning prayers and vocabulary. However, the emotional work of this transition is very serious business. It involves letting go of some aspects of the self, and adopting new aspects of identity. I am still the person who showed up at the rabbi’s office, all those years ago – I still have memories of Catholic school, and my Catholic school handwriting. I had to let go of some things: my habit of crossing myself whenever I heard a siren, for instance. It was a reflex left over from years before, but it took time to fade away. It took time and effort to figure out how I might respond as a Jew to a sign that someone was in trouble.
After a year of study, that process was well underway. I can’t imagine being “ready” any sooner.
The ten scouts were scared. They weren’t ready. I suspect that even though Joshua and Caleb are celebrated as “good” scouts, they weren’t really ready either. They talked as if going into the Land was no big deal.
It takes time to change, and change is an uncomfortable process. The midbar, the wilderness, is a frustrating place. It’s big and formless and full of scary things. But sometimes it is only by passing through the wildnerness that we can become our truest selves.
In this week’s Torah portion B’ha-alot’kha (Numbers 8:1 – 12:16) we have a very famous story. The Israelites are camped at a place called Hazeroth. Aaron and Miriam, brother and sister of Moses, are talking to one another about Moses. First a little gossip: “He married a Cushite (Ethiopian) woman!” and then, “God has spoken through each of us, too!” – with the implication that they resent Moses’ high position as leader of the Israelites. The irony of this is that Aaron and Miriam are quite famous in their own right. Aaron is the Kohen Gadol, the High Priest. Miriam is beloved by the Israelites; from other stories in the Torah, we know that the Israelites loved her. A miraculous spring rose wherever she pitched her tent, providing the whole community with water. And yet the two of them are kvetching that Moses gets too much attention! God hears them, and summons the three siblings to the door of the Tent of Meeting. God says to Aaron and Miriam, in front of Moses, “Lookit, you two: I talk to prophets like you in visions, but when I talk with Moses, it’s mouth to mouth! How dare you speak against Moses!” Then God departs in a huff, the cloud rising from above the Tent. When the cloud goes, the three of them are horrified: Miriam’s skin has turned sickly white, and she is covered with flakes. It is the terrible condition tzara’at, which is sometimes (mis)translated as “leprosy.” It is not the same as the illness Hansen’s Disease, also called leprosy. The laws for tzara’at are commanded in Leviticus 13-14, and the essence of them is that a person with the disease cannot stay in the camp. Consider for a moment what that means: Miriam has to leave the Israelite camp. She has to pitch her tent outside the camp, without the protection of the warriors. Wild animals and marauders could get her. Her miraculous spring will not be available to the thirsty Israelites, either. This is a disaster. Aaron, whose skin is unaffected, goes into a frenzy of guilt. “Moses! Don’t hold our sin against us! Please pray for her to be healed!” By asking Moses to pray, he demonstrates that he heard and understood what God said: Moses is closer to God than he. Aaron admits that he can’t do anything for Miriam, but that Moses might be able to help. And Moses does indeed pray for his sister. His prayer is short and direct: “Please, God, please heal her!” And God relents, saying that she will have to suffer seven days of exile outside the camp, and then her skin will clear and she can return inside the camp. The whole camp waits for her, and then they move on. This is an interesting story on many levels. On one of the simplest, it is an illustration of how seriously our tradition takes the sin of talking about another person, even if what is said is true. Aaron and Miriam were envious of their brother – but notice, the sin isn’t their envy, it’s the talk that gets them in trouble. Emotions are natural parts of the human experience. It’s what we do with and about them that matters. Another thing that always strikes me about this story is that even though Moses talks with God “mouth to mouth” (what a curious phrase!) Moses’ prayer gets a rather reluctant response from God. He says, “Please, God, please heal her!” but the illness will still have to run its course. We learn from this that it is OK to pray for sick people, but that it is unrealistic to expect miracles. One thing that people sometimes take away from this story is that illness is a punishment for sin. It’s important to realize that tzara’at is not leprosy, and is in fact not an illness as we understand illness today. If you read Leviticus 13-14 carefully, you can see that it doesn’t behave like a sickness. It is more an outward manifestation of the condition of the soul; only a priest can diagnose it, for one thing. For another, houses and clothing can get it. I read the passages about houses and clothing in Leviticus as a warning to us NOT to mistake it for leprosy or any other regular human illness. Have you ever prayed for someone else to be healed? What is “healing”?
First of all, let’s talk definitions:
DRASH is an interpretation of something in scripture.
e.g. Rabbi Akiva gave a drash that explained the crowns on the letters of the Torah scroll. OR
e.g.: “That’s an interesting drash,” the teacher said, after Abe speculated that perhaps the burning bush was a door into another dimension.
D’VAR TORAH (duh-VAHR toh-RAH) (literally, a “word of Torah”) is a short teaching linked to a passage of Torah. (Please do not refer to it as a “d’var.” That means “a word of,” which is annoying; a word of what?)
e.g. Will you give a d’var Torah to open next week’s meeting?
While we’re at it, let’s look at some related D (for Dalet) words:
DRASHAH (drah-SHAH) is the same as drash, but usually refers to something more formal, like a sermon or lesson.
e.g. On the High Holy Days, Rabbi Cohen’s drashah might be as long as 45 minutes.
A DARSHAN (dar-SHAHN) is a man who gives a drash. When a woman does it, we call her a DARSHANIT.
e.g. I asked Rivka to be the darshanit for next week’s service, but if she can’t do it, ask Robert to be the darshan.
MIDRASH (mi-DRASH or MID-drash) – See What is Midrash?
e.g. The story about Abraham’s father the idol maker is a midrash.
So the answer to the original question is “not much!”
I said in an earlier post that I was going to share some online study resources. Here are some favorites (not an exhaustive list). I have included only free sites, although several of them accept donations. If you use one of them a lot, consider contributing to them.
Hebcal.com – This is an online Jewish calendar, easy to use and easy to personalize. If I could have access to only one Jewish website, this would be it. It will tell you what day it is today and what Torah readings are assigned to the day (both for Israel and for the Diaspora, which sometimes differ.) You can go there and use the “date converter” to find out what day in the Hebrew calendar you were born. It will give you links from each weekly Torah reading to the reading itself, to an online tikkun (reading with and without vowel markings), and to assorted divre Torah (short sermons and studies) on the portion. You can even export parts of the Jewish calendar to your Google or Outlook calendar. Hebcal.com ROCKS.
MyJewishLearning.com – This is a searchable, hyperlinked, massive Jewish learning site. The articles are written simply and clearly by reputable scholars who know their subjects. It has recipes, definitions, holiday information, news, and a couple of online magazines. There are blogs addressing every imaginable aspect of modern Jewish life. Best of all, it’s a very inclusive site, respectful of all branches and flavors of Judaism.
JewishVirtualLibrary.org – This is another massive Jewish site full of great information. Again, the articles are from scholars of repute. It is a bit more challenging reading than MyJewishLearning.com, which may be a plus or a minus, depending on your interest and background.
JTA.org – The Jewish Telegraphic Agency calls itself “the Global Jewish News Source.” When there is news in the Jewish world and you want information, this is an excellent place to look. You can also sign up for their daily newsletter.
JewishEncyclopedia.com – The Jewish Encyclopedia was published from 1901-1906, and its full text is available online at this site. While it does not have information about topics after 1906, for everything before that it is quite good.
YouTube.com – YouTube is great for “how-to” demonstrations. Want to see exactly how to light Chanukah candles? Search “Chanukah” on YouTube. Want to learn some fun Purim songs? Search YouTube. Want to make a virtual visit to many sites in the Jewish world without buying a plane ticket? Often you can find a video on YouTube that will give you a distinct “You Are There” experience.
ReformJudaism.org – A good central source of information on Reform Judaism online, with links to all the major Reform organizations.
OrthodoxUnion.org – A good central source of information on Modern Orthodoxy.
USCJ.org – The central address for Conservative Judaism on the web.
Jewish Reconstructionist Communities – The central address for Reconstructionist Judaism online.
ALEPH: The Alliance for Jewish Renewal – The central address for Jewish Renewal online.
Wikipedia on Judaism is a mixed bag. On the one hand, there are many articles there on Jewish subjects, from the weekly Torah portions to holidays to history. On the other hand, you don’t have any way of knowing how reliable a source the authors are using, or what the background of a particular writer. If you are a beginner, you don’t have much way to know the reliable sources from the unreliable ones.
Beware of any site that trashes other Jews. There are plenty of good websites that don’t do that, so why hang out on those that do? Any site that speaks scornfully of “liberal Jews” or “the Orthodox” is not worth your time.
Beware of allegedly educational sites that are not produced by Jews. Other people sometimes have very peculiar ideas about us, to put it politely. If you read something on a website that is troubling, talk to a rabbi about it or leave a message on a reputable site that has an “ask the Rabbi” feature.
Finally, keep in mind that while the Internet and your computer are powerful tools, there’s no substitute for learning with real live people. Find yourself a rabbi. Find yourself a study partner. There is a richness available in in-person Jewish study that even the best website cannot match.