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Adar: Enter the Purim Shpiel

Adar 5772 begins at sundown February 23rd, 2012 and ends at sundown March 23rd, 2012.

Yes — it’s time for Purim!  Who doesn’t love Purim?  They tried to kill us, they failed, we kicked their @$$ to the 7th generation — LET’S PARTY!!!!

Over on my own site, I waxed poetic (and ritual) about the hamantaschen.  Over at NewKosher.org, you can find some great hamantaschen recipes.  Here at PunkTorah — I want to talk Purim Shpiel.  Next to Passover, Purim is one of our most accessible and fun holidays and like Passover, it’s also serious.  The Purim Shpiel is the tradition of doing a humorous play that mocks our enemies.  Jews do love comedy, after all.

For years, I threw a killer Purim Shpiel at my house.  I just called it a Purim party — but it was all the same.  It’s amazing how awesome a party where everyone gets lit and acts out the bible while I read it can be.  It was also always a huge opportunity for learning. I always read the JPS translation — and all the way through.

When we hit the end one year, my sister started to yell that I was making up the part where we slaughter Haman’s extended family.  She didn’t remember that from Purim as a child.  A HUGE debate ensued about this and whether or not they actually read the whole Megillah at our childhood synagogue and how this changed our impression of the holiday.

But seriously — when can you read the bible to people without seeming creepy?  It’s awesome!

Here’s how I do it.  I have some props that are for each main character and either asked friends who wanted to be whom, or in the true spirit of Purim,  had them draw lots for parts. If people were unfamiliar with the characters, I would do a quick explanation.  Everyone who didn’t play a part, had groggers and other noise makers — plus they got to drink.

Then I just start reading, and my friends act out any interpretation of what I’m saying they like.  I can assure you, we had some fascinating interpretations going.  I remember a prissy, pissy french Haman.  One time it turned out the hidden story was that Haman was jealous of Vashti’s awesome gold/velvet stole.  And well, Esther bowing before the King’s “golden scepter” lead to a not so family friendly interpretation of how Esther saved her people….

This year — invite your friends over and read the bible to them.  Read the whole Megillah — word for word.  Drink — you are obligated by Jewish law to eat, drink and be merry.  Seriously — this is the only holiday where you are obligated to have fun.  Take the opportunity to see what you can learn from the reveling and topsy-turvy experience of Purim.

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Ketzirah is a Kohenet, Celebrant, and Artist.  She works with individuals and groups to explore, discover, and create meaningful rituals and ritual artwork to mark moments in life.

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Bibliomancy: Seeing Clearly in Tevet?

Here’s a little bit of deep spiritual practice, disguised as light fun, for Tevet.  This month of Tevet, which began at sundown on December 26th, 2011 and ends at sundown on January 24, 2012, is associated with the concept of seeing.  The letter associated with the month, according to Inner.org, is the Ayin (ע) — the eye.   Over at PeelaPom.com I used this concept to explore the lighting of candles as a practice for the month.  Then I had a flash of inspiration or insanity right before Rosh Chodesh services at OneShul.org — a little divination for the month of seeing!

Now, before you panic, yes — many kinds of divination are … frowned upon in Jewish tradition.  Of course, if it’s the BESHT doing it — it doesn’t count.  But I’m not the BESHT. Several sources, including the Encyclopedia of Jewish Myth, Magic, and Supersitiion,  call the Jewish tradition of bibliomancy “Sheilat Sefer” (שאלת ספר).   Sheilat Sefer simply means, “Question a Book.” This makes sense since dream interpretation is often called Sheilat Halom – Question a Dream (שאלת חלום).

Techniques like Sheilat Sefer allow us to tap into our deep intuition, and open ourselves to the wisdom of the Divine. They allow us to move beyond our rational minds to finds ideas, answers, or inspiration. Technically you could use any book for this practice, but traditionally it’s done with either a Chumash (The Five Books of Moses) or The Book of Psalms.  But there’s a host of other amazing Jewish (and not Jewish) texts that can provide a powerful experience.  Personally, as the folks at OneShul found out, I like to use the Encyclopedia of Jewish Symbols by Ellen Frankel.  I think the Perek Shirah, the Song of Nature, is another fabulous Jewish text to use for this practice

Curious?  Want to give Sheilat Sefer a try?  It’s pretty easy.  Just grab a book, and flip randomly to a page. Then either without looking put your finger on something and read, or use whatever your eyes first fall upon.  Don’t cheat — that’s really not the way to go.  Just read and see what thoughts,  feelings, or images  the words bring up for you. This all works a bit better if you clear your mind, maybe state your Kavanah (intention) or question, and even give a little prayer to center yourself.  Be sure to also give a prayer of thanks for the wisdom received — even if you don’t feel like you got much!

Want to learn more?  Check out these articles

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Ketzirah is a Kohenet, Celebrant, and Artist. She works with individuals and groups to explore, discover, and create meaningful rituals and ritual artwork to mark moments in life.

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Hanukkiah: Symbol of Kislev

In thinking about Kislev, I went right to the dreidel and the Hanukkiah.  I decided that if I had to pick one, it’s the Hanukkiah (but I may explore the other dreidels later in the month!)  The Hanukkiah is the nine-branched menorah that we light on Hanukkah.  Even though we generally just call it a menorah, not all menorahs are for Hanukkah!  The menorah, which is an ancient symbol of the Jewish people is actually seven branched.

If the menorah is considered  “the most central role of all the sacred vessels, for it is the symbol of light,” and a symbol of spiritual illumination — then it’s safe to assume that this is also the role the Hanukkiah plays.  Hanukkah is a strange holiday because it’s not only post-biblical, but also two holidays smooshed together.  I guess we have a lot of holidays that are two smooshed together, though.  Most commonly Hanukkah is the holiday that celebrates the victory of the Maccabbees over the Greeks, and the “miracle of the oil.”  It’s also a Winter Solstice (Tekufat Tevet) holiday, that acknowledges the darkness of the year and returning of the light.  That’s actually found in ancient midrash, it’s not just some modern “new agey” thing.  It’s even one of the stories I included in the Hanukkah Haggadah!

The lighting of the Hanukkah menorah offers wonderful opportunities for spiritual refreshment and renewal.  This year, toss away the annual debates over whether or not Hanukkah is important or just a reaction to Christmas.  Don’t worry about the ethics of celebrating the victory in a war (and that the Maccabees were total zealots, who probably would have killed many of us too…).  Embrace our own holiday of lights at its root level — light.

What do you want to light up?  What areas of your life, your heart, your soul need light?  Dedicate your entire Hanukkiah to bringing light into an area in your life.  Let each candle represent a step along the way, and watch the light grow over the eight days!  Take this time to rededicate yourself — to whatever you need to rededicate yourself.  Bring back the light in your own life, and rejoice in our very special holiday of lights!

Ketzirah is a KohenetCelebrant, and Artist. Her mission is to help others experience the best life possible by connecting with the Divine presence, physical resources, creative expression, and communal ritual experience.

Originally posted here: Hanukkiah: Symbol of Kislev | Peeling a Pomegranate http://www.peelapom.com/wheel-of-the-year/chanukah/hanukkiah-symbol-of-kislev/#ixzz1fPdj3kkP

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The Shofar: Symbol of Tishrei, Symbol of Judaism

Tishrei 5772 begins at Sundown on Wednesday, September 28, 2011

The shofar is not only a symbol we all associate with Tishrei, but it’s also a symbol of Judaism.  Many of us only think about the shofar at the High Holy days, but in ancient times it was used regularly in religious rites.

Blow the shofar at the new moon, at the full moon for our feast-day. (Psalm 81:3)
In Psalms, we see the order to blow the shofar at both the new moon, Rosh Chodesh, and the full moon feast days. Historically the shofar would have been used to call us to prayer and attention for a myriad of reasons and events.  The shofar was also the sound of G-d/dess’ voice we hear at Sinai.  Is it any wonder that this ancient relic is one we still treasure today?  When considering the shofar, also remember that it is a sign of our history as a nation of shepherds.  I’m exploring purchasing my first shofar, and finding that I not only want one that is beautiful and playable — but also that I know comes from an animal that is not just kosher, but was also raised with respect and given a good life.  I also want it to be local.  Why should I import a shofar from a foreign country, when there are so many sheep right here? I would like to learn to play the shofar, but I also want to incorporate it into my fall altar, or spiritual focal point if you prefer. If you are unfamiliar with the idea of having a Jewish personal altar, here’s a post  about the practice.
This Tishrei, consider the Shofar as more than something you just hear at synagogue.  Explore the history, symbolism, elemental aspects, and potential spiritual uses.  Like Torah, the shofar can be understood on four (and probably more levels).  Consider the shofar at it’s literal level, the alluded to meanings, the “drash” or hidden story, and the mystical meaning.Here are some great resources for exploring the Shofar:
  • Hearing Shofar - Michael Chusid’s compendium of the Shofar, which is his core spiritual practice.
  • PeelaPom: Explore the shofar in relation to the elements
  • Telshemesh: The Ram, The Goat, and the Shofar

Share your shofar story! 

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(x-posted from www.peelapom.com)

Carly Lesser (a.k.a. Ketzirah – קצירה) is Kohenet, Celebrant and Artist whose  passion is helping Jews who are  unaffiliated, earth-based or in interfaith / inter-denominational relationships connect more deeply with Judaism and make it relevant in their every day lives. She is an active blogger and prayer leader on OneShul.org and PeelaPom.com.

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Psalm 27: A Daily Practice in Elul

It’s a traditional practice to read Psalm 27 each day during the month of Elul.  Once that may have meant reading the same words the same way as every other Jew.  Now, we have a plethora of translations and interpretations to choose from along with the original Hebrew.  To really bring this practice to life, try using four different translations/interpretations and speak the words aloud each day.  Each week use a different one, and record your thoughts and feelings each day to see how your response changes to each daily, and over the course of the month.  Even if  Shacharit (morning prayers) aren’t currently part of your spiritual practice, give this a try for the month.

Questions to think about:

  • Mouth:  How does it feel to say the words differently?  What phrases, if any, did you trip over?  What phrases did  you relish more?  Which did you enjoy speaking and which didn’t you?
  • Mind: What thoughts does the translation trigger?  Did any points cause your inner censor to try and stop you?  Did any points cause your inner voice to cry out with joy?
  • Spirit / Heart:  How did the translation make you feel?  Did you experience any unexpected emotions while reading it?
  • Body:  Did you notice any physical physical responses?  Did you feel heavier or lighter in your heart?  Did your shoulders or neck tense or release?  Did you find a desire to move with the words?  If so, what movements were you inspired to do?

For a listing of different versions of Psalm 27, see the posting on Ketzirah’s website, www.peelapom.com.

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Carly Lesser (a.k.a. Ketzirah – קצירה

 

) is Kohenet, Celebrant and Artist whose  passion is helping Jews who are  unaffiliated, earth-based or in interfaith / inter-denominational relationships connect more deeply with Judaism and make it relevant in their every day lives. She is an active blogger and prayer leader on OneShul.org and PeelaPom.com.

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Elul: Lesson of Gad

Elul begins at sundown August 30th, 2011 and ends sundown on September 29th, 2011.
Be sure to join us online at OneShul.org for Rosh Chodesh Services, at 7:30pm on August 30th, 2011.

Gad (גָּד), the patriarch and tribe associated with the month of Elul (אֱלוּל), is the seventh son of Jacob. Seven is a lucky number in many cultures, Judaism included, and not only is he the seventh son, but he also fathers seven sons. He is of the line of Leah, through Zilpah. Gad’s name means “good fortune,” and in Genesis 30:11 it says that “Leah said: ‘Fortune is come!’ And she called his name Gad.”

[Read more...]

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Tammuz: Lesson of Reuben

Tammuz began at sundown on July 2, 2011 and ends sundown on July 31, 2011.

Reuben (רְאוּבֵן) is the first born of Jacob and Leah is the tribe associated with the month of Tammuz (תָּמוּז).  His name, Reuben is directly related to the sense of sight, which is considered to be the sense of the month of Tammuz.   When Reuben was born, Leah exclaimed, “Because the LORD hath looked (רָאָה) upon my affliction; for now my husband will love me.” (Gen 29:32)

Reuben has three very stand-out memorable moments in the Torah.  Possibly more, but three that jump right to mind for me.  First, is the the scene with mandrakes in Gen 30 where Rachel begs Leah to give her the mandrakes (דוּדָאִים) Reuben has harvested, with this Leah “buys” another night with Jacob and conceives Issachar.  The second is Reuben’s role in the story of Joseph, where in Genesis 37 he suggests the brothers shouldn’t kill Joseph — just throw him into a pit and say he died.  Finally, Rebuen seems to have had an affair with Bilhah, one of his father’s wives.  Needless to say this doesn’t go over so well with Jacob.

The question of Reuben is “what do you see.”  When you look, do you see?  I think Reuben, who was the oldest, but is not then or historically the leader of the tribes had a failure of vision.  It got me thinking about the concept of “perceptual blindness.”  I had just heard a story about a police officer who ran right past someone being beaten and claimed he didn’t see it.

When you look, do you truly see?  Do you understand what biases you have that filter your perceptions?  Do you know what’s distracting you and causing you to miss things you don’t realize?  So many of our relationships are based on what we perceive, so when we miss subtle — or unsubtle — clues to what is really happening our relationships can change and it seems shocking.  I think this is really the story of Reuben returning to the pit and finding Joseph gone (Gen 37:20-30).  He only saw what he wanted to when he suggested, “let’s throw him in the pit.”

As the summer heats up, be sure you don’t let the heat cloud your vision.

The Rosh Chodesh calendar is a project of Ketzirah at PeelAPom

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Sivan: Lesson of Zevulon

Zevulon (זְבוּלֻן), also pronounced Zebulon, is the sixth son of Jacob and Leah.  His name comes from the word “zeved” (זֵבֶד), which means dowry or gift. Leah saw him as G!d(dess) endowing her with a good dowry with her six sons (Gen 30:20).   His standard, based on the blessing Jacob bestowed upon him in Genesis 49:13, generally contains a ship as Zebulon was considered a sea-faring tribe.

As we know from the lesson in the month of Iyyar, Zevulon is cosmically intertwined with his brother-tribe of Issachar. Zevulon is the merchant that supports the scholarship of Issachar. Zevulon is a tribe of movement and travel, which explains the “sense” of the month being, “walking.”  According to Inner.org, this refers “not only to physical walking but to the spiritual sense of progress or development.”  It’s also clear how both the mazal, or astrological sign, and tarot card relate to Zevulon.  The mazal is Gemini, also known as the twins, and the tarot card is   “The Lovers.”  Both of these relay the idea of partnership, interdependence, and important relationships.

 

Humans are not, generally, solitary creatures — and Judaism is not a solitary spiritual path.  It’s a tribal religion.  We rely on each other, we pray together,  we rejoice together,  and we care for each other’s dead.  Zevulon is the merchant who sails the world and brings back experiences to share with Issachar and the rest of the tribe.  But, while Zevulon’s core role is a merchant — it doesn’t release him (or us) from the responsibility of learning Torah engaging with Judaism.

 

The lessons I find in Zevulon are that no matter where you go, or what you do in life, Judaism and Jewish spiritual practice should be at your center.  We all engage with this in different ways.  We all find different aspects that move our souls.  At Sinai, at Shavuot, the Torah tells us that G!d(dess) spoke to each of us separately and we all heard different words — but together. The job for us all is to find those things that do connect us to the tribe, and remember that there are others to whom we can turn to help us find our way.

Originally posted on PeelaPom by Ketzirah.

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Nisan: The Lesson of Judah

Photo by Anne Marie Angelo, used by Creative Commons Permission.

~Excerpt from Nisan Guide – Subscribe for Free and Receive the Complete Guide Each Month
(Cross Posted from  PeelAPom.com) ~

Nisan – נִיסָן – begins at sundown on April 4th, 2011 and ends at sundown on May 4th, 2011.

Judah (יְהוּדָה), associated with the month of Nisan (נִיסָן), is the fourth son of Leah and Jacob.  In Judaism the number four, the letter Dalet (ד), represents doorways. There are also four new years in Judaism, and the Nisan is the first — the doorway (הדלת) to the year.  Considering the number of fours found in the Passover Seder, is it any wonder that Judah is the fourth son?

Judah takes a very human journey of learning what it means to be a decent man, in the Torah.  He starts out as a very unlikeable character, as he is the one who suggests selling Joseph to the Ishmaelites (Gen 37:26).  As others were calling for Joseph’s death, I suppose this could be seen as a moderate position — if you really wanted to try. Just after this, there is an odd interlude in the story of Joseph that focuses on Judah (Gen 38). In this story we still see him acting less than an honorable man, until his daughter-in-law, Tamar, teaches him a valuable lesson. It’s probably not just coincidence that Tamar means “date palm” and dates are considered to be psychically cleansing.  The next time we see Judah, he promises his life for Benjamin and then gives a moving speech (Gen 44:18-34) to save Benjamin that show us, and Joseph, that Judah is truly a changed man.  It is this change that seems to merit his incredible blessing from Jacob in Genesis 49:8-12, and his preeminence among the tribes.

Nisan is also the new year of kings, which is appropriate with Judah because it is the tribe of Kings. Judah is the forebear of David, the first king of Israel.  It’s important to note, though, that David is descended from Judah and Tamar, whose story we read in Genesis 38.  The children born of this union do not seem to have an auspicious start, but this may be a clue to the lesson of Judah.

Judah’s name, according to the Jewish Encyclopedia, is interpreted as YHVH with a dalet in the middle.  I think here may be another clue to the lesson of Judah.  If the letter dalet is a doorway, then does Judah become our doorway to G!d(dess)?  Does his journey of growth and change show us what we must do?  I think it does.  Judah is not born a perfect human, as few of us are.  We make mistakes and we have to learn.  All through the Torah we see the struggle that is being human.  It’s not about starting perfect, but rather perfecting yourself throughout your life.

In this month of beginnings, let us follow the example of Judah and learn from our past mistakes and grow into the best examples of humanity we can be.

Want more insights into Nisan?

 

 

~Excerpt from Nisan Guide – Subscribe for Free and Receive the Complete Guide Each Month
(Cross Posted from PeelAPom.com) ~

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Adar II – The Lesson of Naphtali

Photo by Don DeBold. Used by Creative Commons Attribution Copyright.

Adar II  (אֲדָר א) begins at sundown on March 6th, 2011 and ends sundown on April 4th, 2011

~Excerpt from Adar II Guide – Subscribe for Free and Receive the Complete Guide Each Month ~

(Originally posted at PeelAPom.com~Thanks Ketzirah!)

Naphtali is the second son of Jacob and Bilah, a handmaiden of Rachel. His name, as relayed in  Genesis 30:8 means, “ And Rachel said: ‘With mighty wrestlings have I wrestled with my sister, and have prevailed.’ And she called his name Naphtali.”  When I read this, I immediately went to check and see if this was the same word used in Genesis 32:25 to describe Jacob wrestling with the angel, and it is not.  That word seems to be translated “struggled” (יֵּאָבֵק) where as the root of Naphtali’s name (נַפְתּוּלֵי) seems to translate more truly as wrestling, or “twists.”  I find the translation of “twists” to be fascinating.  It seems lighter and less ominous than struggling.

Naphtali is traditionally symbolized by a leaping dear.  This is from Jacob’s blessing in Genesis 49:21, “Naphtali is a hind let loose: he giveth goodly words.”  According to some commentaries, this refers to how quickly the fruit in the tribal district of Naphtali ripened, which gave cause for blessings.  In Moses’ blessing,  Deuteronomy 33:23, Naphtali is describe as, “O Naphtali, satisfied with favour, and full with the blessing of the LORD: possess thou the sea and the south.”  If nothing else we can see from these blessings that Naphtali was favored, and I think good with words.

Let us imagine that the message of Naphtali is that of the poet or minstrel.  If this were not a leap year, the Netivah, face of Shekhinah, associated with the month would be the Fool.  I can easily see Naphtali as the poet-jester,  entertaining us by leaping, dancing and reciting poetry and songs.  So what does that mean in a  leap year?  What happens to Naphtali when the Weaver (אורגת) is our Netivah of the month?  In this case, Naphtali uses his poetic gifts to weave a beautiful tapestry to help us find all the meaning hidden away in the Book of Esther.

The lesson of Naphtali is to use all the powers of dance and verse to uncover the mysteries of the  Book of Esther, to weave our world into a better place.  If G!d(dess) created the world with words, then maybe we affect Tikkun Olam, repairing of the world, or at least Tikkun haNefesh, repairing of the soul, through the power of art, verse, music, and dance.

~Excerpt from Adar II Guide – Subscribe for Free and Receive the Complete Guide Each Month ~

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