The Introvert from Egypt

Image: A green game piece stands apart and separated from a group of red game pieces. (tillburmann /Pixabay)

Yesterday, I wrote about the question of the introvert in community by asking a number of friends how they handle it. Today, I thought I’d share the fact that I’m very much in sympathy with the student who asked the question, because I am myself an introvert, and suggest some insights that have helped me.

  • The more structure there is to a community event, the less it stresses the introvert in me. Attending services, I am there with others, I participate. In the service itself, once I learned how to participate, I could be completely present but also quite comfortable, sure of each interaction. After the service, then there’s the oneg, which is something else altogether.
  • The more UNstructured the event, the more it stresses the introvert in me. The oneg after services is a prime example. People are there, some I know, some I don’t, and some who look familiar but I am not sure. At first I am afraid that no one will talk to me. Then, when someone approaches, I’m worried about improvising in a conversation. My go-to when I feel completely at sea is to look for someone else who is standing alone. I walk over to them and introduce myself.

Strategies for settling into a community:

  • At first, concentrate on structured events: going to services, classes, funerals, shiva houses. Usually these events have someone leading, and all we have to do as participants is find a seat and be there. Cultivate some very small talk for before and after: “Hello. My name is…”– “The music was beautiful, wasn’t it?”– “This topic is fascinating! What draws you to it?” — “How did you know the departed?” — and once you can get the other person talking, just listen.
  • Having a task to perform lessens the stress. In the service, if all you feel comfortable doing is saying “Amen” at the appropriate times, say it with gusto. In adult ed classes, strive to look interested (the teacher will love you for it.) And at funerals and shiva houses, remember that your simple presence is the mitzvah; if you are there, and say little or nothing, it’s ok because you were THERE. You don’t have to talk at any of these high-structure events, except possibly for some classes. At the scarier, low-structure events, I do what I mentioned above at onegs: I seek out another wallflower and say hello. Then, even if we don’t sustain much of a conversation, at least neither of us is standing alone.
  • Eventually, try some less structured events: join a committee at synagogue, volunteer to help with an event. Here, again, having a task will help with the stress. In a committee, you can ask for a partner to help you do anything you want to volunteer for but feel unsure about: “Could I have a partner for this?” If you go to an event and there is clean-up afterwards, stick around to help with that. I have made lifelong friends that way.
  • Finally, remember that when God finished creation, God said, “It is very good.” You are a good person, introversion and all. Take time for yourself to recharge.

If you engage with community in small steps, the day will come when you walk into the oneg after services and it is no longer a wilderness of strangers. The day will come when you will gladly wave to friends and then, because you remember being a stranger, you will tear yourself away from friends to seek out the newcomers and the people who are standing alone.

You shall also love the stranger, for you were strangers in the land of Egypt.

Deuteronomy 10:19

Lessons from the Elevator

Image: Me and my scooter.

I’m staying at a hotel this week, and my room is on the eighth floor. I can’t walk very far without my mobility scooter, so every time I leave the floor, I use the elevator.

I press the button and wait. I never know what or whom I will see when the door opens; elevators are all surprise packages. The hotel is busy, so usually I ride with other people, and if I ride alone, someone is waiting when the door slides open in the lobby.

Nobody expects to be greeted by a fat lady on a tricycle when the elevator doors open. There are always nervous giggles and hesitation when other riders first see me. I get that. I would be very surprised if the door opened and another scooter-rider greeted me!

I would be content if they ignored me, per the usual elevator etiquette, but many men (it’s always men, for some reason) seem to feel they must say something. The comments are usually spoken in a jokey tone:

  • Wow, how fast does that thing go?
  • You don’t drink and drive, do you?
  • Look out, Evil Kneivel is riding with us!
  • Where did you drive from on that thing?
  • Hey, Speed Demon!

I have heard each of those jokes more than once this week, except for the Evil Kneivel one. That one was original, I will admit.

From their expressions I can tell that the speakers are uncomfortable and are trying to be friendly. The problem is, those comments do not start a conversation. There is nothing to latch onto, no reply that makes any sense. So I smile vaguely without making eye contact and hope that one of us can exit soon.

Why talk about this on this blog? One of my fondest hopes is to make more people comfortable in synagogue. And this elevator talk is a sterling example of a kind of behavior that makes everyone UNcomfortable pretty much anywhere.

When we meet someone who is different than the ordinary, we feel uncomfortable. That is normal, and there is no need to feel badly about it. What we must learn is a routine to move past that discomfort quickly, if we are going to welcome people to our synagogue, or to be gracious guests in a synagogue. Jokes are counterproductive; comments on the other person’s appearance or person will get awkward fast.

It is counterproductive to focus on the thing that is different (the scooter, the tattoo, the skin color, the accent, the hair, whatever.) Commenting on it, or joking about it risks saying something at best annoying (how many times has the tall guy been asked how the air is up there?) and is at worst truly offensive (racist, sexist, ableist, etc.) Instead, wise people focus on whatever things we may have in common:

  • Wow, this elevator is slow!
  • The weather is lovely today!
  • Have you seen the garden here yet?
  • Welcome to Beth Plony! Want a coffee?
  • Wow, how about those Dodgers?

Then of course there’s the very best line for synagogue, if said sincerely:

  • Hi! I’m Ruth. Have we met yet?

Ramping Up, Getting Real

Image: A photo of the sort of ramp we have ordered for the front entrance of our home. (Shutterstock/TrofimenkoSergei)

Making our homes safer and more accessible is a mitzvah. Exodus 22:8 commands that we “make a railing for your roof” to lessen the danger of falling from the roof, back during a time when roofs were flat and used much like another room in the house. The rabbis interpreted that command to mean that all hazards around the home should be dealt with promptly, teaching us that home safety is a priority in Torah.

This past week Linda and I did something overdue: we called a company that supplies ramps for homes and businesses and ordered ramps for the front door and a back door.

The front door has one five-inch step up and one smaller step up at the threshold. Until this summer, I could navigate them with a cane. Then I wrenched my “good” knee and the step up or down became a much bigger deal. I found myself hesitating to leave the house because I hated getting from the front door to the car. I spent less time on the patio with the hummingbirds, because stepping over and down that threshold was scary – I was always worrying about falls. I did not like to think what would be involved in leaving during an emergency.

Once I made the call, and the guy came out to measure, I wondered why we had waited so long. He was able to make a number of suggestions that were less expensive than I expected. They aren’t going to be glamorous (that gets into some major expense) but I will be safer, and we will be able to invite guests who are on wheels! What on earth was I waiting for?

Making things safe requires paying attention and telling the truth. We cannot make a place safe if we insist on kidding ourselves about the abilities of the people who go in and out. As often happens, Torah pushes us to see the realities in our world and to do something about them. It pushes us to have compassion for suffering, even when it is our own.

Blessed are You, Adonai our God, who commands us to open our eyes and see the realities around us, so that we can make our homes safer and more welcoming!

Feeling stressed? Re-commit to Self-Care!

Image: A teddy bear with a stethoscope pressed to its chest. (Pexels.com)

Feeling stressed?

I’m re-committing to self-care today. In a very wigged-out world we have to do what we can to maintain ourselves. I thought I’d share my list with you, in case you’ve been feeling ragged and need some care.

A note: We all have our limits and our challenges. Your self care will have to be personalized for your situation. Don’t hurt yourself or anyone else!

By the way, all of these things are mitzvot. They fall under the headings of “caring for the body,” “preserving life,” prayer, and moderation in appetites of all kinds. The list is in no particular order, because everything on it is important.

  1. Take all medications as prescribed. I am usually good about this, but it bears repeating.
  2. Drink more water. A lot of things I like to drink (coffee, tea, etc) are diuretics, so they don’t help with dehydration as much as I like to think. Water, water, water!
  3. Pray/Meditate every day. Meditation is part of my prayer practice: there is prayer in which I say words, and meditation in which I listen for the “still, small voice.”
  4. Move the body. Sitting at the computer, sitting at the TV, sitting sitting sitting is bad for both body and soul. I need to move my body every day, joyfully if at all possible.
  5. Guard against sunburn. Wear a hat, wear sunscreen, carry an umbrella if need be.
  6. Listen to the body. Cultivating awareness of hunger and thirst, of moods, of the truth of what I’m feeling is very important for my health.
  7. Eat when I’m hungry and stop when I’ve had enough. Intuitive eating has already saved my life and my sanity more than once. I recommit to it.
  8. Get enough sleep! Sleep deprived people have more accidents and have lowered resistance to illness.
  9. Limit social media and the news. Both are a world of stress these days, and beyond the headlines there is little I truly need. It is always worth asking if an activity is contributing to my ability to improve the world, or limiting it.
  10. Talk things out in a safe place. Sometimes talking things out can relieve a lot of stress, provided I’m careful to choose a listener who is responsible and discreet: a therapist, my rabbi, or a trusted friend.
  11. Say “no” to gossip. Rechilut (gossip) covers everything from celebrity “news” to involving myself in drama that is not my business. All of it is bad for me and for the world.
  12. Hug my beloveds. Beloveds include my wife, our children and their spouses, our dogs, and my dear friends. “Hug” can mean an actual hug, a statement of love, or a decision to assume the best when I am tempted to be cross with someone.
  13. Give tzedakah. The giving of tzedakah (giving money to relieve the suffering of another) reminds me of the power I have to help others. When I am feeling stressed and powerless, it helps to recognize that I still have the ability to help another person.
  14. Perform acts of kindness to others. Just as tzedakah reminds me that I am not destitute, an act of lovingkindness (gemilut chasadim) forces me to recognize the ways in which I am able. I cannot walk up stairs, but I can still drive the car and give someone a ride to shul.
  15. Be gentle with myself. I will say nasty things to or about myself that I would never, ever say to a stranger, much less a family member. “Gentle” means gentle – it doesn’t mean making excuses! Sometimes I need a talking-to (“Ruth, get off the computer and go outside to play!”) but I commit to leaving out the cruel adjectives and names with which I am prone to hurt myself. Just like every other human being, I am b’tzelem Elohim, made in the image of the Holy One, so I have to treat myself with respect and mercy!

Do you have any other suggestions for ways to maintain our health and sanity in stressful times?

A Modern-Day Sodom?

Image: The Sonoran Desert in Arizona (by icondigital / Pixabay)

The Washington Post recently printed a first-person account by a geographer named Scott Warren. He has been charged with a felony for giving water and food to refugees in the Sonoran desert. For saving lives, Warren faces up to 20 years in prison.

The policy of routing refugees through the deadliest parts of the desert goes back to the Clinton Administration, by the way. The Trump Administration has added the enforcement of rules against offering any assistance, even water, to those trekking through that desert.

Scott Warren’s story reminded me immediately of a midrash taught by our sages. They told a story they told about their notion of the people most displeasing to God, so displeasing that they merited being burned alive along with their entire region. It is the story of the people of Sodom.

The first mention of the story is in Genesis 13:

Lot looked about him and saw how well watered was the whole plain of the Jordan, all of it—this was before the LORD had destroyed Sodom and Gomorrah—all the way to Zoar, like the garden of the LORD, like the land of Egypt.
So Lot chose for himself the whole plain of the Jordan, and Lot journeyed eastward. Thus they parted from each other;
Abram remained in the land of Canaan, while Lot settled in the cities of the Plain, pitching his tents near Sodom.
Now the inhabitants of Sodom were very wicked sinners against the LORD.

Genesis 13:10-13

Next we get the well-known story in Genesis 18-19, in which sends two “men” (angels) to investigate an “outcry” from Sodom. It begins:

Then the LORD said, “The outcry from Sodom and Gomorrah is so great, and their sin so grave! I will go down to see whether they have acted altogether according to the outcry that has reached Me; if not, I will take note.” The men went on from there to Sodom, while Abraham remained standing before the LORD.

Genesis 18: 20-22

Abraham then famously bargained for the lives of Sodom, getting God to agree to spare the city if 10 good people could be found there.

The angels who “went on” to Sodom were greeted by Lot, who was anxious to get them out of the public square and to conceal them in his house. He does that because Sodom is hateful to strangers, and he knows something terrible will happen to them if they are not quickly out of sight. Sure enough, a crowd forms at Lot’s door, clamoring to rape the men. Lot refuses to release them to the crowd. Later, God rains fire down on the city, and it is completely destroyed because 10 good men could not be found. (Genesis 19)

The sages told more stories about Sodom, fleshing out the tale in the Torah. What had the people done to merit death by fire? Here are some of the stories:

R. Levi said: [God said]: ‘Even if I wished to keep silent, justice for a certain maiden (ribah) does not permit Me to keep silent.’
For it once happened that two girls went down to draw water from a well.
One [young woman] said to the other, ‘Why are you so pale?’
‘My family has no more food left and we are ready to die,’ she replied.
What did she [the first young woman] do? She filled her pitcher with flour and they exchanged [their pitchers], each taking the other’s.
When they [the Sodomites] discovered this, they took and burnt her.
Said the Holy One, blessed be He: ‘Even if I desired to be silent, justice for that young girl does not permit Me to keep silent.

Genesis Rabbah 49:6

and another, about the cruelty to poor men:

If a poor man happened to come there, every resident gave him a dinar (coin,) upon which he wrote his name, but no bread was given him. When he died, each [resident] came and took back his [dinar]. 

Sanhedrin 109b

There is another story about a young woman who tried to give help to a hungry man:

A certain maiden gave some bread to a poor man, [hiding it] in a pitcher. When the matter becoming known, they daubed her with honey and placed her on the parapet of the wall, and the bees came and consumed her. Thus it is written, And the Lord said, The cry ( זעקת ) of Sodom and Gomorrah, because it is great: whereon Rab Judah commented in Rab’s name: On account of the maiden [ribah]

Sanhedrin 109b

And a later midrash tells us about a variety of cruel practices:

Rabbi Zeira said: “The people of Sdom were the wealthiest people in the world since they were from the fattest and best of the land and all of their early needs could be derived from it, as it says: “its dust contains gold dust” (Job 28:6) When a person wanted to go out and get for himself vegetables, he would say to his servant, take for me an issar worth of greens. He would go and take for him greens and find in its place gold, as it says: “its dust contains gold dust.” And silver would come out of it, as it is written: “There is a mine for silver.” (Job 28:1) Precious stones and jewels would come out of it: “Its rocks are a source of sapphire.” (verse 6); bread would be brought forth from it: “earth out of which food grows” (verse 5); and they did not trust in the shadow of their Creator but rather in their wealth; for their wealth pushed aside their fear of Heaven: “men who trust in their riches” (Psalms 49:7)

Rabbi Joshua ben Korha said: They were not sufficiently concerned with the honor of their Creator to provide food for guests and strangers but rather they would cut of the branches of fruit trees above the fruit so as not to provide benefit to birds of the heavens: “No bird of prey knows the path of it.” (Job 28:7)

Rabbi Netanel said: They set up as their judges false judges who ruled with regard to any guest or stranger who entered Sodom, that they should defraud them in their crooked judgment and set them out naked, as it is written: “And the stranger they cheated without justice.” (Ezekiel 22:29) And satisfied with the harvest of the land – they lived in security and peace and quiet without fear of war from their surroundings satiated with all good things and not strengthening the hand of either the poor or the impoverished with food: “Behold this was the son of Sodom your sister.” (Ezekiel 16:49)

– Pirkei d’Rabbi Eliezer 25

For these crimes, God blasted the city Sodom, leaving nothing but a salty mineral desert and a deadly sea beside it. To this day, if you visit the Dead Sea, you will see nothing alive there.

I fear for our souls.

“Let Your House Be Open”

Image: Many tents, some large and open on all sides. (SanDraP/Pixabay)

Our sages put a very high value on the mitzvah of hachnasat orchim, [hospitality.] They looked to Abraham as a model for this, Abraham who loved to welcome guests to his home:

Let your house be open; let the poor be members of your household. Let a person’s house be open to the north and to the south and to the east and to the west, even as Abraham’s house was, for Abraham made four doors to his house, that the poor might not be troubled to go round the house, but that each would find they faced a door as they approached . . .

– Avot de Rabbi Natan 7:17a

I think about Abraham’s tent, and I have to wonder: how did they keep warm? Wasn’t it awfully windy? What about privacy? If the midrash is to be believed, all those things were nothing beside his great concern that his home be open to all who passed by.

I think about the things that would worry me: security for one. Live in an open tent with doors on all sides? Who might get in? What if we got cold? How do you keep the animals out? How do you keep the children in? How do you manage your fears?

Still, Abraham’s tent flaps in the breeze, challenging me. How can I be more like him and Sarah? How can I open my tent even wider?

The Idol in My Pocket

Image: A man using a smartphone. (Image by Foundry Co from Pixabay)

I like my smartphone. It keeps track of my life: calendar, email, alarm clock, social media, maps and GPS. It’s a handy little device. Sometimes I even use it as a phone.

The trouble is that it orders me around. “You’ve got mail!” “You’ve got a Facebook message!” and the presence of a phone on my body at all times means that I’m at the beck and call of the thing 24/7. It interrupted conversations, intruded itself on my concentration, and made a general nuisance of itself.

I rebelled against the little idol: now I have strict policies about how I use the smartphone. When I am meeting one-on-one with someone, I turn it off. I do this because it infuriates me to be talking with someone, and then a bell dings, and our conversation is effectively over: I’m shunted aside for another conversation.

That which is despicable to you, do not do to your fellow, this is the whole Torah, and the rest is commentary, go and learn it.

BT Shabbat 31

What smartphone tyranny do you find particularly annoying? Has that changed your own behavior in any way? Should it?