Rabbi Ed Bernstein has written a wonderful article about one of the giants of American Jewish history. I want to share it with you, both so you can read it but also to acquaint you with his blog.
Image: 9/11 Memorial, Manhattan, NYC. Photo by MonicaVolpin via pixabay.com
There is a famous saying that holding a grudge is like taking poison and expecting the other person to die. On the one hand, it is very important that we never forget the days like 9/11, the Holocaust, and other such dates which will “live in infamy.” On the other, it is important not to allow those memories to poison us. How are we to resolve the two?
Remember what Amalek did to you on the way as you came out of Egypt, how he attacked you on the way when you were faint and weary, and cut off your tail, those who were lagging behind you, and he did not fear God. Therefore when the Lord your God has given you rest from all your enemies around you, in the land that the Lord your God is giving you for an inheritance to possess, you shall blot out the memory of Amalek from under heaven; you shall not forget! – Deuteronomy 25: 17-19.
This is the teaching we will soon read as part of our weekly Torah reading. Amalek was the ancient enemy of the Israelites, and we are commanded both to “blot out the memory of Amalek” and “not forget.”
We succeed in keeping these twin commandments when we refuse to allow the pain of the past to transform us into those who have done evil to us. We must not allow ourselves to be infected by the hatred that drives a terrorist, by the racism that drove the Nazis. Those senseless hatreds are what we must blot out forever. At the same time we must strive to remember what it is to suffer, to remember what terrorism and genocide really look like.
When we manage both to blot out evil and yet to remember, we persist in lives of Torah, which means caring for our own needs as well as caring for the well-being of the stranger among us. Only when and if that individual stranger proves to be an enemy may we treat him or her as such.
Remember? Forget? We must do both. It is not easy, but the memories of all the dead deserve no less.
This is an edited repost of an earlier message on this blog.
Image: A to-do list, and a partially peeled orange. Photo by jedidja via pixabay.com.
How does my behavior online stack up against the values of Torah? This is an environment of words and images, and our tradition has a lot to say about the use of words and images. Part 1 of the Social Media Inventory is available here.
One who says something in the name of the one who said it brings redemption to the world, as it says (Esther 2:22): “Esther told the king in Mordechai’s name.” – Pirkei Avot 6:6
Do I credit my sources online, including sources for images? “Cut-and-paste” functions on our computers make it very easy to lift information from one page to use it in our own writing. Crediting the words of others is a Jewish value; failing to do so is stealing.
We use images on the Internet to convey information in much the same way we do words. Every image has a person behind it: someone took the photo, drew the picture, made the graphic. While images for worship have a different set of rules in Jewish tradition, images that we use to convey information should get the same treatment as words: credit your sources.
The ancient rabbis balanced the need to pass along good information and the need to credit sources by using the format, “So-and-so said…” We can and should do the same.
“You shall not go up and down as a tale-bearer among your people.” – Leviticus 19:16
Do I gossip online? Torah forbids tale-bearing: any talking about others, true or false, beyond that which is absolutely necessary. The principle in Jewish tradition is that all things are assumed to be secret unless those involved specifically say otherwise. So all “celebrity gossip” is out the window. The same is true for unnecessary discussion of our neighbors on Facebook or NextDoor.com. It is as wrong to listen to or read loose talk as it is to spread it around. The standard I apply for myself is: Do I need this information? Or do I simply want it?
Can online reviews be a form of improper speech? Rabbi Meir Tamari teaches that the rules of speech also apply to talking about businesses, because saying something negative about a business can endanger the livelihood of the owner and everyone who works there.
It is improper speech to post, “Ploni dry-cleaners are thieves.” However, a review about our own experience with specific details could be appropriate, for instance, “I used to take my dry-cleaning to Ploni, but after they twice lost things of mine, I switched to another cleaners.” Posting reviews to Yelp or similar services when angry is not a good practice, because it is easy to step over the line when we are angry. (Rabbi Tamari’s examples are from pre-Internet times before review services were prevalent. I cite his teaching but the examples are mine.) Saying, “I’ve heard that Ploni Cleaners is no good” is irresponsible speech forbidden by Torah.
News is a tricky area, especially since many news services have blurred the line between news and entertainment. A good citizen should be well-informed. However, some “news” is more “gossip” than “news.” Again, did I need that information to be a good citizen? Or was I just titillated by the headline and could not resist clicking?
He who embarrasses his fellow is as if he has shed blood (killed him). – Bava Metzia 58b
Do I behave online in a way that might cause embarrassment to another? This is related to the issue of gossip. Our tradition equates embarrassing someone with murdering them. All forms of online bullying are therefore completely out of the question. Talk about others frequently has the potential to embarrass. The important thing is to stop and think before we hit send; if there is the possibility for embarrassment, it is better to be silent.
Photography and graphics have potential for embarrassment. Ask before posting a photo of another person. Posting a photo of another person without their knowledge may also carry criminal or civil penalties. When in doubt, don’t.
The month of Elul is a time to take stock of our behavior, to hold it up against our highest ideals. There are areas in these two posts where most of us has some room for improvement; the important thing is to do better in the future.
What have I failed to include in these two posts? What would you add?
This week’s Torah portion is Shoftim [Judges.] It is a fascinating portion because it describes an entire idealized societal structure for the Israelites. It also contains the oft-quoted line, “Tzedek, tzedek, tirdof” [Justice, Justice you must pursue.”]
Divrei Torah on Parashat Shoftim:
The Problem of Prayer by Rabbi Amy Scheinerman
Major Injustices and Minor Slights by Rabbi Kari Tuling, PhD
Justice, Justice Shall You Pursue by Hannah Perlberger
Kingly Indulgence by Benjamin Elterman
Righteous Justice by Anita Silvert
Don’t Judge Others, Begin with Yourself by Rabbi Andy Gordon
Different Visions of Divine Reflect Truest Self-Image by Rabbi Mychal Copeland
Image: A checklist and tools. Photo by stevepb via pixabay.com.
How does my behavior online stack up against the values of Torah? This is an environment of words and images, and our tradition has a lot to say about the use of words and images. Take this inventory to do a personal review:
Nitai of Arbel says: “Distance [yourself] from a bad neighbor, do not befriend an evildoer and do not despair of punishment.” – Pirkei Avot 1:7
How do I spend my time online? Do I use this resource to learn and to converse with people who are a good influence on me? Or do I waste valuable time on worthless activities? Is there anything I do online that I feel I must keep secret? Is there anything I would be embarrassed to have come to light?
Every argument that is for [the sake of] heaven’s name, it is destined to endure. But if it is not for [the sake of] heaven’s name — it is not destined to endure. What is [an example of an argument] for [the sake of] heaven’s name? The argument of Hillel and Shammai. What is [an example of an argument] not for [the sake of] heaven’s name? The argument of Korach and all of his congregation. – Pirkei Avot 5:15
What has my goal been in arguments online? According to Rabbi Jonathan Sacks, a 13th century Catalan rabbi named Menachem Meiri taught that Hillel and Shammai argued in order to uncover the truth. They argued with great energy, but it was essentially a joint venture. The argument of Korach was based in ill-will: Korach wished to prevail over Moses, and humiliate him. Korach wanted to win the argument. So the first question: when I get into an argument with someone, am I like Hillel or like Korach?
When R. Eliezer was about to depart, his disciples paid him a visit and requested him to teach them only one more thing. And he said unto them: Go, and be careful, each of you, in honoring your neighbor; and when you are praying, remember before whom you stand and pray, and for the observation of these you will have a share in the world to come. – Minor Tractate Derech Eretz Rabbah, Chapter 3
How do I treat other people online? Am I a mensch? Am I careful in honoring my neighbor? Do I treat other people with the respect due other human beings? Or do I count some as beneath any need for polite speech? Do I sometimes forget that every human being contains the divine spark, some element of the Holy One, perhaps very well hidden?
… continued at Social Media Inventory Part 2
Image: A tangle of cables on a power line. Image copyright by Ian Beeby on Freeimages.com.
Rabbi Tarfon said: The day is short and the work is much, and the workers are lazy and the reward is great, and the Master of the house is pressing. He used to say: It is not your responsibility to finish the work, but neither are you free to desist from it. If you have learned much Torah, your reward will be much; and the Master of your work is trustworthy to pay you the wage for your activity. And know, the giving of reward to the righteous is in the future to come. – Pirkei Avot 2:15-16
One thing I have learned about myself is that if a task is too large, I simply freeze. I’m like a mouse under the gaze of a cobra: I cannot move. I go into “OVERWHELM” mode and stay there. And I like to think that Rabbi Tarfon knew something about this state, because of his wonderful piled-on sentence in the quote that opened this post:
The day is short and the work is much and the workers are lazy and the reward is great and the Master of the house is pressing.
See? He can’t even distinguish between the scary parts and the good things. He is describing the way I feel when I begin this month of Elul:
Oh my goodness there is so much garbage in my soul and I don’t know where to begin and there’s only a month and I can’t even think and two days are gone already and I’m very distractible and gee this is very uncomfortable and have i looked at my email yet today?
No kidding. That’s the inside of my head. Fortunately for those of us who are overwhelmed, Rabbi Tarfon also gives very good advice: We don’t have to finish, we just have to do the work one step at a time.
Thanks to Rabbi Tarfon, I walk into my living room. I take out one of several good books and I start taking stock of my life. (This year I’m rereading This is Real and You are Completely Unprepared by Rabbi Alan Lew, z”l.) Step by step, I will do the work of Elul, first taking stock, then figuring out what actions I need to take. One by one, I will do those things. And a month from now, I may not be “finished” but I will have gotten a lot of work done.
You can do this too, no matter how overwhelmed you feel. Begin the task, and trust that whatever you accomplish, that is what you need to do this year.
And if you’d like to know more about Rabbi Tarfon, read Meet Rabbi Tarfon elsewhere on this blog. He’s one of my favorite rabbis and I hope you’ll like him too.
Image: Street sign in Jerusalem “Happy New Year St.” Photo Mt Scopus Radio Some rights reserved
We’re about to begin the year 5777 and sooner or later, someone will wonder, “5777 years from WHAT?”
The simple answer: 5777 years from the creation of the world, as determined by counting back years in the Bible.
You and I both know that human beings weren’t created on the sixth day after the Big Bang. We could get into a very interesting discussion about “days” in the context of creation (literal days? or something more metaphorical? or is the Creation story not really about time at all?). Or we could stomp off harumphing about how the Bible and science are completely incompatible.
The truth is that religion and science had a battle long ago, and many of us decided that scientific method was better at addressing the “how” of the world, so we quit looking to the Bible for science. Torah explores the meaning of creation, a question that science can’t and won’t address.
BUT – long before we abandoned the notion of a six day Creation a few thousand years ago, we Jews began numbering the years by a certain pattern. We remember many things in terms of their placement in Jewish time. Also we are “a stiff-necked people” and we cling to some things just to be stubborn. So even though it is a bit anachronistic, we still number our years by the old system. On Rosh Hashanah morning, the shaliach [service leader] will announce the arrival of the year Five Thousand Seven Hundred and Seventy Seven.
So the more complex answer to the question, “Why 5777?” is “Tradition!”