Rosh Chodesh Guide

Nisan: The Lesson of Judah

‍‍16 Adar II 5771 - March 22, 2011 By punktorah Leave a Comment

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

‍‍16 Adar I 5771 - February 20, 2011 By punktorah Leave a Comment

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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Adar I: The Lesson of Dinah

‍‍18 Shevat 5771 - January 23, 2011 By punktorah Leave a Comment

Liminal Space - Photo by MSimonLevin, used by Creative Commons Attribution Permissions

~Excerpt from Adar 1 Guide – Subscribe for Free and Receive the Complete Guide Each Month ~

(From Ketzirah at PeelAPom.com)

Adar I (אֲדָר א) is Dinah’s (דִּינָה) month, at least as far as I’m concerned. Rabbinical tradition equates Naphtali with both Adar I & Adar II in a leap year, but many modern feminists have argued well that the extra month should belong to Jacob’s daughter, the 13th tribe. Next month, we’ll talk about Naphtali. This month, we talk about Dinah. To be honest, I’ve really struggled with whether or not Dinah should be Adar I or Adar II. I’ve gone back and forth dozens of times. Even while writing this, I struggled. Right or wrong, I needed to choose.

Dinah is the seventh child of Leah and Jacob, and the only named daughter, although Genesis 37:35 indicates there were others. Dinah’s name means judgement, but I’ve also seen it as “vindicated.” Her story is one that few women like to read, at least as it is traditionally interpreted. In Genesis 34, we read of the “rape” of Dinah. It’s an ugly story with very little redeeming value anywhere.

But what if we look at this through another lens? The ancient rabbis were famous for finding ways to turn stories to meet their needs. The interpretations of the stories never seem to let the women be seen in a good light. Sorry, but it’s true for the most part. Deborah and Hulda are called “conceited and overbearing” and we’re told they are cursed with ugly names. Really? Bee and Cat are ugly names? What about the tradition of giving children “ugly” names to protect them from the evil eye? But, I digress a touch…

Adar (both I & II) are months of the moon and lunacy. Adar I is the month of the Kesilah (כְּסִילה), the clown or trickster, who in leap years steals all our holidays away and hides them in Adar II. The letter of the month is Kuf (ק), which can be a symbol of and literally means monkey (קוף) — the foolishness we generally associate with Purim. But in this month, the monkey has hidden our holidays and left us standing in a void. What if the monkey, the trickster, is asking us stand in the center and take a second look at the story of Dinah?

An amazing article in the Jewish Women Comprehensive Historical Encyclopedia points out that the language of rape does not fit the original Hebrew in the story. As we stand in the void of Adar I in this leap year, I believe the lesson of Dinah is to teach us to read the words anew and look at how those who came before us — and ourselves are influenced by others to interpret situations. Dinah challenges us to vindicate the women of the Torah by reading their stories with fresh eyes and not layering ancient ideas of women on them. Dinah challenges to allow the people of Shechem to be the wronged victims here. Is Dinah a victim by just about any reading? Probably. But was she a victim of rape or over-zealous violent brothers who did not like the man she chose to marry?

Dinah reminds us that there are at least two sides to every story, and two-thousand interpretations. She challenges us to stand in the void and center ourselves, and not just take the trickster at her word.

What do you think?

~Excerpt from Adar 1 Guide – Subscribe for Free and Receive the Complete Guide Each Month ~

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Shevat: The Lesson of Asher

‍‍13 Teves 5771 - December 20, 2010 By punktorah 1 Comment

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

(Cross Posted From PeelAPom.com)

Original design I created for my nephew Asher's bris kippah. My nephew Asher was supposed to be born in Shevat, but came a few days early last year!

“And Leah said: ‘Happy am I! for the daughters will call me happy.’ And she called his name Asher.” (Gen 30:13)

Asher was the eighth son of Jacob through Leah’s handmaid, Zilpah. According to the Torah, midrash and rabbinical tradition Asher is a symbol of happiness. There seems to be fairly strong consensus on this. From his naming (Gen 30:13) to his final blessing from Yisrael (Gen 49:20) – Asher was blessed with happiness.

Asher’s emblem is the olive tree, which makes sense since the tribe of Asher was situated in an area that had them responsible for the production of olives and olive oil in ancient Israel. The tribe of Asher was known for having an abundance of male children and daughters so beautiful they were sought out by “princes and priests.” (Jewish Encyclopedia) Asher is also known for his daughter, Serach whose goodness was rewarded with eternal life and is said to walk among us this day like Elijah.

Shevat is a month where, in a non-leap year, we should begin to see the signs of spring emerging by the end of it – or at least know it is coming so very soon – and this makes most people very happy. We celebrate the return of spring through the holiday of Tu B’Shevat, which is one of the four traditional Jewish new years. Asher seems to be associated with delicious food, too, “As for Asher, his bread shall be fat, and he shall yield royal dainties.”(Gen 49:20) What a perfect correspondence to the sense of the month, Taste, and the Kabbalistic tradition of a Tu B’Shevat seder that has become so popular in recent years. Food is one of our simplest pleasures in life!

A month of simple happiness – is that possible? So many months of the year offer us challenges that seem insurmountable. What kind of a challenge is happiness?

The mazal, the astrological sign of the month, gives us some clues to the challenge of happiness. The sign of the month is the D’li (דְלִי) – the Bucket (Aquarius). How do you contain happiness? How do you give fluid emotions like joy a shape? You need a container – not to close it in, but allow you to carry it forward and share it.

Another lesson of Asher is the line between right and wrong. Can something be wrong if it makes us happy? There is the question between a moment of happiness and true life-long happiness. The name Asher is clearly related to the word Ashera. Wait…how can a beloved son of Jacob have anything to do with a forbidden ancient goddess that the Torah repeatedly warns us of?!? Maybe the issue here is the vessel of choice – not what was contained in it. She is a tree of life (עץ חיים הי), but we do not need the image of tree to worship.

I can think of a lot of things that make me happy for a moment, but do not sustain ongoing happiness for myself or anyone else. Asher is also seems like it must related to the word “asher” – meaning “that” or “which.” Could it be that something which enables something else is the key to true happiness? Does sustainable happiness need to be able to connect two things together?

Happiness is simple and it is complex – just like Jewish life. The lesson of Asher for Shevat is to explore true happiness. What form does it need and what forms will it take on? What is the difference between a moment of happiness and a life of true joy?

The lesson of Asher is to find happiness olive tree that can sustain generations, not just the olive that feeds you alone for a moment.

That’s what I find. What about you?

Want more Insights into Shevat?

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

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Tevet: The Lesson of Dan

‍‍14 Kislev 5771 - November 21, 2010 By punktorah Leave a Comment

Tevet 5771 begins at sundown on December 7th, 2010 and ends at sundown on January 5th, 2011

(cross-posted on PeelAPom)

~This is an excerpt from the Tevet Wheel of the Year Guide for Rosh Chodesh.
Subscribe for free to receive the entire guide~

How do we know the difference between good and bad judgment? How do we know the choices we make are the right ones? What do we allow to influence us? What we do allow to blur our vision? What do we use to clear our eyes, our hearts, and our minds to turn back to the right path? Where do we cross the line between right and wrong, and do the ends justify the means? These are the questions that the Tribe of Dan, the tribe associated with the month of Tevet (טֵבֵת), asks us.

Dan (דָּן) is the son of Jacob and Rachel, through her handmaiden Bilhah. He is the full brother of Naphtali. Some midrash say that Dan is the one who suggested dipping Joseph’s coat in the blood of a goat (the astrological symbol of Tevet – גדי) because he hated him for giving “evil” reports to Jacob about the sons of Bilhah and Zilpah. (Jewish Encyclopedia) Dan is represented, historically, by two different emblems. He, and the tribe, are represented by scales because the name “dan” means judgement. He, and the tribe, are also represented by a snake or serpent because of the blessing from Jacob in Genesis 49:17, which actually contains both the snake (49:17) and judgment (49:16) themes.

Dan shall judge his people, as one of the tribes of Israel. Dan shall be a serpent in the way, a horned snake in the path, that biteth the horse’s heels, so that his rider falleth backward.

דָּן, יָדִין עַמּוֹ–כְּאַחַד, שִׁבְטֵי יִשְׂרָאֵל.יְהִי-דָן נָחָשׁ עֲלֵי-דֶרֶךְ, שְׁפִיפֹן עֲלֵי-אֹרַח–הַנֹּשֵׁךְ, עִקְּבֵי-סוּס, וַיִּפֹּל רֹכְבוֹ, אָחוֹר

When we explore the Tribe of Dan through history and legend we see a mixed story. We see Dan associated with the serpent. We see Oholiab, one of the two master craftsman of the wilderness tabernacle (Ex 31:6-11). We see Huram-Abi, the master craftsman of Solomon’s Temple (2 Chron 2:12-13 & 4:11-22). We see Sampson, who is a hugely flawed hero. We see the Northern Tribes that innovated, but then according to the prophets lapsed into idolatry.

But our challenge is to see with clear eyes (עֵינַיִם), not to be turned by the evil eye (עַיִן רָעָה) towards anger (זַעַף). Is the snake (נָחָשׁ) evil and inherently bad? Or is the snake set in our path to offer us information and see what choices we make with it? Is the snake’s role to see what kind of judgement we exercise? Yes, there was a snake in Eden, but Moses is also instructed by G!d(dess) to create a brass/bronze snake (נְחַשׁ נְחֹשֶׁת) to heal the people in the wilderness from the fiery serpent angels (הַנְּחָשִׁים הַשְּׂרָפִים) set upon them by G!d(dess). (Numbers 21:6-9) Any Israelite who looked upon the brass serpent Moses created were healed.

“The month of Tevet, the month of the tribe of Dan, relates to the growing-up process, from a state of immaturity to a state of maturity. Immaturity is characterized by the “evil eye,” while maturity is characterized by the “good eye.” The tribe of Dan represents the initial state of immaturity in the soul that “grows-up” during the month of Tevet. Dan means “to judge.” Initially, he judges reality and others critically, with severe judgment (the “evil eye”). This is the nature of one who is spiritually immature. Dan is likened to a snake, who bites with the venom of anger. The “evil eye” is the eye of the snake. The rectification of Dan is his engaging in the battle of holy anger against evil anger. Our sages teach us that only one from the soul-root of Dan can spontaneously jump up and kill the evil snake–”one like him, killed him.” Nachash (“snake”) = 358 = Mashiach. The holy power of Dan reflects a spark of Mashiach. In the Zohar we are taught that the commander-in-chief of the army of Mashiach will come from the tribe of Dan. … Positive anger expresses the deepest care and concern of the soul that reality become good.” (Inner.org)

Now the lesson of Dan begins to become clear. Moses is instructed by G!d(dess) to create an idol, to make a graven image (פֶסֶל) that represents something of heaven or earth. He does it and is not punished. On the other hand, King Jeroboam ignores the council of his people and of his own volition decides to create two golden calves for the people to worship, invents new holidays, and installs his own priests — and he is punished (1 Kings 12:1-33).

Oholiab and Huram-abi create ritual objects for religious service, some that seem to cross over into representations of things from heaven or earth – but they are given not just knowledge – but Binah – understanding. They are blessed.

Understanding comes with maturity. Good judgment comes with maturity. The snake is not evil; its temptation. As children, like Adam and Chava were in Eden, it is easy to be tempted. But consider this too. Maybe Chava grew up. Maybe she made a considered decision that it was time to grow up. Maybe Adam didn’t, “she gave me of the tree, and I did eat.” (Gen 3:12) It is often said that girls mature more rapidly than boys, but even then they may be lacking the understanding (בִּינָה) of experience. Maybe Chava was mature enough to make a decision for herself, but not mature enough to know that Adam would just eat or understand the implications her decision might have beyond herself.

In Tevet, Dan challenges us to look at the decisions we make for ourselves that impact only us and then the decisions we make that impact others. Are we mature enough to know the difference? Do we have just knowledge or do we have understanding? Are our actions good ones? If we are angry is it because we are immature and don’t really understand, or is it because we see clearly an injustice in the world that needs to be rectified? Use this month to explore the choices you make in your life. Tevet and the tribe of Dan take us into the Winter Solstice ( Tefukat Tevet), the darkest of days — which this year will be darker than most because there is also a total lunar eclipse.

Light born from darkness,
dawn born from night,
hope born from quiet
waiting for the light.

Spring born from winter,
spark struck from sun,
strength born from calling
for the spring to come.

Tonight the dark is waiting,
longing to be gone.
Tonight the earth is turning,
facing toward the dawn. (RK’Jill Hammer)

( Listen to a melody created for this chant by Ketizrah)

Will you find understanding in the darkness or will you find fear and anger? May you find blessing, strength, wisdom and understanding in the darkening of the days and the knowledge that the light will return.

Want more insights into Tevet?

~This is an excerpt from the Tevet Wheel of the Year Guide for Rosh Chodesh.
Subscribe for free to receive the entire guide~

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Kislev: The Lesson of Benjamin

‍‍16 Cheshvan 5771 - October 24, 2010 By punktorah Leave a Comment

~ This is just an excerpt from the Wheel of the Year Guide for Rosh Chodesh Kislev. Subscribe for free and receive the entire guide each month. ~

Kislev 5771 begins at sundown on Sunday, November 7th, 2010 and ends at sundown on Monday, December 6, 2010

Kislev (כִּסְלֵו) is called the month of dreams because nine of the ten dreams explicitly mentioned in the Torah occur in the Torah portions of Kislev (Inner.org), which explains why Kohenet associates Kislev with the Baalot Ov (בַּעֲלַת-אוֹב)– but what does that have to do with Benjamin? Benjamin is the last son of Jacob and the only full brother of Joseph. When he was born Rachel named him Ben-Oni (בֶּן-אוֹנִי), son of my sorrow (Gen 35:18), as she died giving birth. Jacob renamed him Benyamin (בִּנְיָמִין), son of the right hand – or good luck (Jewish Encyclopedia). Just in the moment of his birth, Benjamin is both a blessing and a curse.

I find it interesting that Benjamin’s birth is part of Genesis 35. In this one passage Jacob’s camp gives up their “strange gods” (35:2-4), Rebekah’s nurse Deborah dies (35:8), Jacob is given the name Yisrael (35:10), Ben-Oni is born (35:18), Ben-Oni is renamed Ben Yamin (35:18), Rachel dies (35:19), and Issac dies (35:29).

The next we hear of Benjamin is in Gen 42:4, when his other brothers are sent to Egypt to seek food to relieve the family from the famine. He appears nowhere in the story between his birth and the next time he plays another role as a catalyst of events over which he has no control.

When, Benjamin, this beloved child is given his blessing by Jacob:

“Benjamin is a wolf that raveneth; in the morning he devoureth the prey, and at even he divideth the spoil.” (Gen 49:27)

Does this sound like the blessing you give a beloved child? The tribe of Benjamin was known as incredibly skilled warriors, and a bit ruthless. But in the end, this last child of Yisrael, is the ancestral line that gives us our first King – Saul. Another interpretation that makes a great deal of sense to me is that Benjamin’s blessing refers to the Temple where offerings were given the morning, and the edible portions divided among the priests and people in the evenings. (Jewish Encyclopedia) I also think it is very possible that is refers to the fact that his birth (morning) caused the death of Rachel, but in the end (evening) his life brings great good by reuniting the family and his tribal lands are the ones set aside for the the Temple.

The blessing of Moses (Deut 33:12), brings a new sense of the blessing of Benjamin and what we can learn from it.

“Of Benjamin he said: The beloved of the LORD shall dwell in safety by Him; He covereth him all the day, and He dwelleth between his shoulders.”

This seems to clarify his first blessing for me. Those wolf’s pack does not need to fear him. He will feed not only himself, but also those in his protection. Who would challenge a “ravenous wolf?”

I think the lesson I find in the Tribe of Benjamin for Kislev is reconciling how bad or tragic events can lead to unexpectedly beautiful or positive things. It is the challenge to reconcile how any war can be just. It is the challenge to transform the fear caused by nightmares into becoming better people in the waking world. How do we accept that for the pack to be fed — something may have to die? Do we see the archer’s bow (קֶשֶׁת), the astrological sign for Kislev, as the ability to protect ourselves or wage war? Even if we see the Keshet (קֶשֶׁת) as the rainbow — how do we reconcile the destruction of the flood and survival of one small group with the death of millions? How do we reconcile the death and destruction of Hanukkah with the celebration of our deliverance?

How do we do transform what could be the greatest curse into the greatest blessing?

This is the lesson I found. What do you see?

Want more insights into Kislev?

~ This is just an excerpt from the Wheel of the Year Guide for Rosh Chodesh Kislev. Subscribe for free and receive the entire guide each month. ~

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Lesson of the Tribe: Cheshvan (Oct. 7 – Nov. 7)

‍‍21 Tishrei 5771 - September 29, 2010 By punktorah Leave a Comment

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Lesson of the Tribe
The tribe of Cheshvan is Menasheh (מְנַשֶׁה), the first-born but officially second son of Joseph. That means the first two months of the spiritual year (Tishrei and Cheshvan) make up the “House of Joseph” in the Jewish Wheel of the Year. Joseph is generally not counted in the listing of the tribes, because his birthright was passed to his sons with their adoption by Jacob. The name Menasheh, according to many, means “Who Makes to Forget.” I found this really interesing since his brother Ephraim’s name means “doublely fruitful.” The idea that the House of Joseph is both doublely fruitful and able to forget seems telling, especially since Cheshvan is often called “Mar Cheshvan” or “Bitter Cheshvan.”

During the time in the desert, the tribe of Menasheh was positioned with Benjamin to the West of Tabernacle. Menasheh was on the side of the setting sun. Sunset is a time of endings and beginnings. In Jewish tradition our day begins when the sun goes down. So Menasheh was the one on the side of the new day. Maybe another lesson from Menasheh is to forget our anger as the sun sets in the West.

According to Inner.org, “the name Menasheh (מְנַשֶׁה) permutes to spell “soul” (נְשָׁמָה). Menasheh represents the sense to reveal the Divine soul in Israel.” Considering the “soul scrub” that is the high holidays, it does seem appropriate that Cheshvan would be associated with Menasheh. It’s a month where we should still have a soul that is still holding the glow of the Days of Awe. As the year moves on it can get harder and harder to hold that feeling, but in Cheshvan we are still so fresh.

In recent years, we’ve learned that we forgot the Tribe of Menasheh — not that they forgot us or what it means to be Jew. The tribe was thought to be assimiliated in the lands it lived in and fully adopted the ways of those people (Jewish Encyclopedia). Of course I don’t think the Tanach says it quite so nicely. But then in one sentence it will condem and in another it, or the Talmud, will praise. In 2005, Bnei Menashe was officially welcomed back into the fold and was recognized by the State of Israel. These Jews from an area in North East India are considered to be one of the Lost Tribes of Israel. They, like the Jews of Ethiopia, offer an alternative view of what it means to be Jewish. They are Jews who split off from the rest of the Tribe before the Rabbinic era, so their traditions evolved directly out of the Biblical era.

As we move into Cheshvan it’s time to stop looking inward. We cannot grow and be fruitful (Ephraim), if we forget (Menasheh) the outside world and live in a state of constant self-examination — or celebration. The literal meaning of Menasheh is “to leap up and away.” Maybe the lesson of Menasheh is that after a month of deep self-reflection and celebration in Tishrei — it’s time to leap up and get on with the business of living.

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Nisan: The Lesson of Judah

Adar II – The Lesson of Naphtali

Adar I: The Lesson of Dinah

Shevat: The Lesson of Asher

(Cross Posted From PeelAPom.com)

Tevet: The Lesson of Dan

Kislev: The Lesson of Benjamin

Lesson of the Tribe: Cheshvan (Oct. 7 – Nov. 7)

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