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Orthodox Judaism Is The Only True Judaism (But I Don’t Follow It)

“If the Torah has changed over time, then there is nothing to believe in, so we might as well throw it away.”

In a conversation at a Hanukkah party about matriarchal versus patriarchal descent, I mentioned that Jewish identity most likely started off patrilineal, but was changed to matrilineal because men would go off the war and since there was no DNA testing 2000 years ago, it made sense for a child’s identity to be connected to the mother instead of the father. This didn’t sit well with the man standing across from me. We got into a discussion about whether or not the written Torah was adapted to meet the needs of changing communities. Ultimately it came down to the same argument that I hear all the time: the Torah was written once, never changed, and Jewish law (although interpreted over time) has always been the same.

One would think that a fierce defender of a fundamentalist reading of the Torah would be Orthodox. But this guy wasn’t. Far from it. But darned if he wasn’t going to defend the Orthodox opinion with his life.

There is a culture within the Jewish people of Jews who are convinced, without a shadow of a doubt, that the traditional understanding of Jewish law is completely correct. These Jews, however, do not live Orthodox. They may go to Orthodox synagogues (usually Chabad), they may avoid eating forbidden meat, and they only date Jewish partners, but in all other areas, they are just as secular/progressive/reform/whatever as anyone else. A friend of mine considering attending a liberal rabbinical school was laughed at by a relative who said that progressive Judaism is “not even Jewish”, but who I know for a fact lives a life that is far from Orthodox.

People need black-and-white. They need to live in a world where things make sense. Even if they know, according to Jewish law, that they fall terribly short of Jewish perfection, they need to know that there is a set standard. This type of personality exists in all religions. It’s the same mentality that I see here in the Christian South: redneck guys who are convinced that gays are all going to hell, but don’t think twice about having premarital sex. They don’t mind being sinners, so long as they can be confident about what sin actually is.

If you could be religious, yet live a modern life, wouldn’t you? I suppose for some, the answer is no. I want to understand the I’m-not-Orthodox-but-I-know-it’s-right way of living mentality. Perhaps I’m missing something. And if you know what that is, I would appreciate you telling me. I’m at a loss.

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The Smell of Despair: Parsha Vayeshev

By Jessica Moore

At first glance, Parsha Vayeshev seems like a pretty harsh and destructive time for G-d. Jacob is desperately praying that the generations of family woes will finally be over yet we see intense turmoil with Joseph and his brothers. The brothers eventually rough him up a bit and throw him in a pit. The Torah states that, “And they sat down to eat bread, and they lifted up their eyes and looked, and behold, a company of Yishme’alim came from Gilad with their camels carrying aromatic gum, balm, and ladanum, going to carry it down to Egypt” (Genesis 37:25). This is the caravan the brothers will sell Joseph into slavery. Let’s put this in perspective: your brothers hate you, they just beat you up, threw you into a pit for who knows how long, took your awesome coat, and sold you into slavery. Why do you care that the caravan you’re gonna be stuck on for your not-so-happy ride down to Egypt smells nice?

Simply put, while we’re rejoicing in our happiness or mourning our destruction, G-d is simply creating. All of the good and bad moments of our lives are simply moments in time of G-d constantly creating the world so that we can all reach our potential. We often don’t see the meaning behind our suffering until days, months, years or even generations later. However, G-d will never allow us to suffer an iota more than is necessary. Joseph’s suffering was necessary so that the humiliation would humble him. Also, this event would bring his family to Egypt, where they would escape the famine. Even further than that, it would bring the rest of Israel down to Egypt where they would eventually have to endure the pain of slavery as a nation; the path in which the Nation of Israel is redeemed, given the torah and brought to Eretz Yisroel. However, despite all that, Joseph was spared the discomfort of the normally pungent smells that would accompany a caravan. This was a small reminder from G-d that all was not lost and that Joseph would not have to suffer any more than absolutely necessary, even if just a small discomfort.

Often when we are struggling through a particularly difficult time we don’t even notice the seemingly small discomforts, or lack thereof. Yet, it is in these details that we might recognize G-d’s hints to us that every moment of mourning or rejoicing in our lives is just a fleeing moment of creation leading us to our full potential. This reminds me of one of my favorite King Solomon stories. The king wanted to humble one of his most trusted wise men, Benaiah. He asked Benaiah to find him a magic ring that would make a happy man sad, and a sad man happy. He knew that no such ring existed but wanted to bring a sense of humility to Benaiah since he was known to brag amongst the other advisors. After months of searching with no luck, Benaiah happened upon an old merchant in one of the poorest quarters of Jerusalem. He asked the old man if he knew of such a ring. The man took a ring from his wares and engraved some words. When Benaiah saw the engraving he knew he had found the ring. That night when the king asked him to produce the magic ring, everyone was surprise when Benaiah actually pulled out a ring. King Solmon saw engraved “Gam Ze Ya’avor” – “This too shall pass.” At that moment the king knew that all his wisdom, wealth and power were just fleeting things, and he was saddened by the thought. But our sufferings will pass as well, a thought that should always keep us happy and comforted.

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Point-CounterPoint: Youth Friendly? Why Not Just Plain Friendly?

(Originally posted here)

POINT: By Leon Adato

I had the good luck to grow up with Lee Unkrich, who’s been at Pixar since (just about) the beginning. He and I have talked about how the “traditional animation studios” complain that nobody wants to see regular old animated movies any more, they all want CGI.  Lee argues (and I agree) that this is utter hogwash. Movie-goers just want a good story. It can be hand-drawn, CGI, mixed media, live action, or sock-puppets. Give people an engaging narrative, Lee assured me, and they will come to the theater.

Why am I telling you this? Because synagogues may be making the same mistake.

Recently, the URJ advertised a course (an online “webinar”, no less) on how to build a youth-friendly congregation” (“What Does a Youth-Friendly Congregation Look Like?“).

I’m skeptical, because I’ve heard and read a lot about this subject in the last few years (being an IT professional AND fairly active with a few synagogues in my area). The discussion takes many forms, from how to make a service more “hip” or “relevant” to ways to use “social media” (which is really just code for “How to get people to click “like” on your Facebook fan page”).

I think these efforts are not only doomed to failure, and not only a waste of effort and resources, but also are completely missing the point. Just as in Lee Unkrich’s comment about movies, people are simply looking for a good story. In the case of a congregation, they are looking for a compelling narrative – a narrative where they can envision themselves as playing a part.

You don’t make a congregation more “youth friendly” by running down a list of check boxes, any more than you can make a movie worth watching that way (“Hero viewers can identify with?” check. “Heart-stopping action sequence?” check. “Wholesome yet enticing love interest?” check….).

You don’t create a compelling Jewish community by building a website that auto-syncs the shul calendar to the visitor’s iPhone.

My real beef with this thinking is that it’s disingenuous from the very start. There is a huge gap between wanting a congregation which is just plain welcoming to everyone who comes through the doors and one which says “OK, let’s go after THAT demographic!”

As my friend Doug says: “It’s like the old quote by Jean Giraudoux. ‘The secret of success is sincerity.  Once you can fake that you’ve got it made’. All of the techniques to build a youth-friendly congregation are actually just ways to fake that you want a ‘youth friendly congregation’ – because otherwise you would already have it!”

Doug highlighted another flaw in the logic: “Do you REALLY want a youth friendly congregation?  Be prepared to be less comfortable yourself, particularly if you need to resort to webinars to figure out how to do that, because you are, obviously, not part of the youth culture yourself and, if you succeed, will create a community where they will be comfortable and you will not.”

Changing your congregation – or even building a programming track for a sub-community – that is specifically for one demographic has the built-in pitfall of being, almost by it’s definition, NOT appropriate for other sub-groups within your organization. Sometimes this is normal, natural and organic. Your “Tot-Shabbat” program is pretty much self-explanatory and doesn’t include the “hip single 20-somethings”; and even a group as all-encompassing as a Temple Sisterhood has easily recognizable and logical limits (ie: no guys). But beyond those examples, why build boundaries where there don’t need to be any?

“Making your congregation more youth-friendly” falls into the trap identified by Rabbi Lawrence Hoffman in his book Rethinking Synagogues , where he says

“I charge synagogues with being a market, not a sacred community; hewing to an ethnic and corporate model that was outmoded twenty years ago; and pursuing an atomistic existence (as if they need not collaborate with each other or with other Jewish organizations).”

What I’m getting at is this: I don’t want to see synagogues waste precious time and resources building a “youth-friendly” environment. Or a “singles-friendly” environment. Or an “old-fart-friendly” environment. I am also not advocating being “friendly to all” because – while it’s a good goal – it’s far too vague to be acted upon and, as Rabbi Hoffman points out,

“…despite the claims of the regulars, synagogues are by and large neither welcoming nor warm;…”

Instead, I would like to see congregations put effort into removing elements that make them youth-hostile (or singles-un-friendly, or old-fart-exclusionist). That’s not the same thing as being friendly to a specific group, either. In removing un-friendly barriers, you haven’t STOPPED doing what was good and successful for the core existing group (unless part of that success was in excluding other folks, in which case we need to have a talk.). And once the barriers are removed, you can use some means (yes, that can include whiz-bang internet tools like niTwit and MyFace) to let youth know that they are, at least, not unwelcome…in fact, would be welcomed into the community…on their own terms, as a human who has to bend a little to the others in the community, but not be broken in the process. Just as the OTHER members of the community are going to have to bend (enough with the complaining about the kids with piercings already, Mildred!) but without being forced to break.

As The Rebbetzin says, “Offering people a way to participate that is meaningful to them is the key to building membership. Then use social media to keep them connected.”

So my advice? Skip the webinar and just take a walk around your organization (whether that’s a building, a website, a mission statement, or a weekly service). Look at it like you really mean it; look at it like you want to see what it REALLY is, rather than just what you remember it was or wish it was or believe it is in your heart if only other people could see it the way you do.

Instead, YOU see it the way THEY do.

And then be prepared to start breaking down a few walls.

COUNTERPOINT: By Rabbi Susan Stone

Let me start off by saying that I really like kids.  A lot.  I especially like them when they are running through the halls at temple or boarding buses at 5:00 a.m. on their way to youth group events in distant cities.

More about them in a minute.

So, here I am in mid October.  I am sitting at my desk after a morning of hospital visitation and lunch with an old friend.  (He’s less impressed with my being a rabbi than those in the congregation I serve. It is a good thing.)  I’m typing this while waiting for a conference call to begin.  The bat mitzvah family just changed their 6:45 pm appointment to 5:00.  It means that my son and I can grab dinner before the 7:30 mikveh association meeting.

It’s a good thing that our Executive Director and office manager have been in the building to get the letter from the chair of the Women’s Committee that I need to edit to go with the baskets they send to our newest members on Chanukah.

But back to the conference call – it is my second one this week.  The first was a study of texts from the Qu’ran.  This one is a gathering of rabbis who are working in interim situations.  We are meeting with a coach from the Interim Ministers Network – a minister with extensive experience in what is an emerging field in Jewish life.

Elsewhere in the building, the Educator is following up on children who haven’t shown up for Sunday School yet this year.  The Family Educator is working on logistics for the 8th grade Shul-In (overnight program) with her counterpart from another congregation down the street.  They both need to remind the students that there will be no class on October 31st so the teachers can attend an in-service program they designed.

The custodian is occupied with the landscapers, trying to get ready for winter and installing the new plantings donated by congregants in memory of a beloved parent. We really want to get those in the ground before winter – they hide the gas well which was drilled last year.  The Board negotiated that contract and we hope it will provide the Temple with some income.  One of the groups which rent space from us during the day is packing up; my guess is that they’ll be back next week.

Now that I’ve laid out all of that, I’ll get back to the issue at hand: why I think it is great – and not insincere or disingenuous – that congregations build youth-friendly environments.

We need youth-friendly environments because my son will only watch Dancing With the Stars when Kurt Warner is on.  We need a youth-friendly environment because teenage girls won’t shop in the same stores as their mothers. And I will go a step further – I think it is great that there is a seminar of building a youth-friendly environment in a congregation BUT it doesn’t go far enough.  I want a youth-friendly department because teenagers do get obnoxious and other people’s adorable children mispronouncing the Sh’ma while trying to lead services is only cute the first twenty three times.

But that is not all.  Leon claims he’s skeptical.  He should be.  And it is true that,

“You don’t make a congregation more “youth friendly” by running down a list of check boxes, any more than you can make a movie worth watching that way (“Hero viewers can identify with?” check. “Heart-stopping action sequence?” check. “Wholesome yet enticing love interest?” check….).”

But he misses the point.  Sometimes it has to be about checklists and clumsy use of social media – and artificiality and even insincerity.  And yes, it is going to make people uncomfortable.

Actually, I hope people are made incredibly uncomfortable.  I want our longest time members to wonder what is becoming of “their” congregation. I want them to complain a lot and then I want them to stop and watch what is happening and I want them to be glad.  And then I want them to still attend those functions and services and activities that they have loved for the last 50 years (and 50 more, please God).

And then I want them to realize that being youth-friendly isn’t as good as just being friendly.

Do I wish we didn’t have to do this?  I do – I wish we could build Leon’s utopia.  But plants need to be planted and conference calls endured and visits made and programs planned.  So much of the business of running a congregation is business.  I acknowledge that people needing to be met where they are is more important that gas wells (unless you want to pay the bills on time). I also acknowledge that we live in a world that is trending toward increasingly personal attentions being paid in group settings.  Yes, we should work against it but while we are doing that we cannot ignore the trend either.   Our congregations need to be contemporary (while upholding ancient values of course). So, once again, we are called upon not to chose either/or but to do both/and: to serve our constituents and then make them uncomfortable about being so well served.  Then we can plant the bulbs, pray that the roof holds for another winter and mail the publicity.  Yes, we have to take temporizing measures and live in the real world – and also work and hope for better.

And I will still read the latest research and try new things and dream of bottom-up rebuilding.

Do I wish we were more perfect?  Of course I do.  I wish we could be holistic and inclusive and seamless and always engaging.  But our synagogues have been the homes for our souls and the one and only symbol of our endurance for many a century.  Let’s make them better – of course!  But let’s also celebrate the beauty that radiates from their imperfections every day of the year.

Rabbi Susan Stone leads Suburban Temple – Kol Ami in Cleveland Ohio. She has been a congregational Rabbi for over 25 years (having been ordained at the age of seven, of course). In her practically non-existent spare time she worries about her two sons. She also loves long walks on the beach, which are sadly in short supply in Cleveland.

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Tevet: The Lesson of Dan

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 2:12-134:11-22).  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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Riding Uphill

(By our friend Leon Adato of EdibleTorah. Originally posted here.)

When I find I’m in a competition with someone who is dead-set on winning, I will often play to lose just to get things over with and not see the other person hurt; When I come up against a challenge that seems insurmountable, I look for ways around under or over the problem rather than barreling straight through. As an IT professional, I ascribe to the ideal of Larry Wall (inventor of the Perl programming language): that the three great virtues of a programmer are impatience, hubris and laziness.

So you can imagine my dismay when I realized that davening is hard. What’s more, the entire world seems to be fighting against my best efforts to makeit part of my day.

When I decided to try my hand at daily prayer rather than limiting it to a once-a-week experience, I expected to face internal challenges – not feeling confident or competent with the material, overcoming feelings of awkwardness,  making prayer an experience which is not just personally engaging but also links me into the inherent meanings which exist whether I recognize and appreciate them or not. (David Wilensky of “The Reform Shuckle“  does a fantastic job explaining that idea here.)

And yet, most mornings, it is NOT these things which hold me back. Most mornings it is the phone call, the important email, the essay I left last night but is now calling to be finished, the choice between taking personal time and spending another few minutes at the breakfast table with the family before everyone runs in separate directions.

It is heartbreaking to walk past my tallit and tefillin, knowing that I must move on to my next task; that my chance to develop this new habit – not to mention take a moment for myself and God – has passed by yet another morning. I know that there Judaism affords me opportunities for structured prayer two more times each day, and that unstructured moments abound, and that tomorrow is another day, but I regret that yet another today has passed. I am afraid that when I look back, I won’t like the trail I’ve left.

Which is why I deeply appreciated a piece of wisdom I received when in Israel (a reasonable hope, if not a downright expectation), from the Ori, owner of the hip and trendy t-shirt and apparel store “Shkalim” (an unexpected place for such wisdom, although not unreasonable once you get to know him).

“I decided to take a Talmud class, which met Mondays at 6pm,” he told me, “It’s not normally a busy night so I figured I could close early. My  father warned me, ‘You know that every week there will be a reason you can’t go. Business will be booming, something will require your attention. Wait and see’.”

“Of course he was right,” Ori continued, “and I mentioned it to the Rabbi teaching class. What he told me was that, if it was hard, it meant I was on the right track. Only for true tzaddikim are new mitzvot easy. For the rest of us, the way that we know we are on to something important is by how difficult it is.”

“It’s like riding your bike uphill – it’s difficult, but you know that you will be stronger when you reach the top.” Then he laughed, “You may be exhausted and collapse on the ground, but you will also be stronger.”

Recently, at 7am on the morning of a day that started at 3 and wouldn’t end until 10pm that night, I walked past the tallit and tefillin sitting on the table. Instead of hiking upstairs toward the bed calling my name, I continued my journey uphill.

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PunkTorah Takes Over the General Assembly (Watch Out Federation!)

PunkTorah won the Jewish Futures Competition and will be speaking at the Jewish Futures Forum at the General Assembly, the big love-in festival of the Jewish Federations of North America on November 7th and 8th in New Orleans!

Patrick, Michael and possibly our friend Steven will be all over the place, attending the Covenant Foundation dinner, making videos, partying at Rubyfruit Jungle (hopefully) and…of course…doing a multimedia presentation titled, “What Is The Future of Jewish Life and Learning?”

In the words of Jewish fundraising giant Elton J. Kerness, “when the GA will feature “PunkTorah” you know that we are in real trouble.” (You can read his and Howard Rieger’s scathing article here).

Come hang out with us! We’ll be flying in Sunday, November 7th and leaving Monday afternoon. The schedule can be found here.

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Kislev: The Lesson of Benjamin

~ 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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Who Needs A Siddur Anyways?

A prayerbook is an interesting thing. It begs the question, how well can someone else’s words describe your inner feelings, your deepest needs and desires? Why do we even need a siddur anyways? Isn’t the point of prayer to talk to G-d, or whatever we call that awe-some power that is larger than ourselves?

If we allow ourselves to look at things from a different point of view we can see how we can benefit from a written liturgy.

While we have invited the members of our community to contribute new interpretations of standard liturgical pieces, new understandings of traditional blessings and prayers, we have attempted to maintain a particular sense of order in the creation of the daily service. The reason for this is because the daily services are crafted for a very specific purpose, to create a distinct experience that is a stark reflection of our spiritual journey throughout the day. The services are, in fact, both the map and the territory of a journey into the deepest realms of the spirit.

The order of the service was crafted by the sages to guide us through an experience that reflects the importance of communicating with the Source of Life. Taking us by the hand, the order of service walks with us, laying out a clear pathway to elevate our souls, to describe the madness and miracles we see everyday, and to give us words when our own fail us.

Starting at the beginning, the opening psalms energize us, they prime the pump of spirit, and help to fuel the engines of prayer that we need to journey deeper into the presence of the Holy One. Each successive prayer gives us new insight into our experience and draws us closer to the heights, symbolically ushering us through the sefirot, guiding our minds and hearts. We reach the apex of our journey, our approach to the Throne of Glory in the Shema and the Amida, the Standing Prayer. We have worked our way upwards the highest heights, reflecting on the oneness of the Universe and the relationship of a people and their essence, the liturgy giving us the words to express the inexpressible inside of us. The Aleinu gives us time to reflect and express our gratitude as we slowly descend in a meditative state, slowly backing down the ladder, en-wrapped in the Shekhinah, enmeshed in the ultimate and miraculous Oneness of Reality. Reciting psalms allow us to de-compress and release excessive spiritual energy, and to rest in reflection of the transformative nature of the prayers.

Does this mean we have to pray exactly as the Sages have written? No. We keep the map, but we need to discover the territory ourselves. This is why we have a community siddur. No one person can express what is in another person’s heart, but they can sometimes come close. If you feel drawn to some prayers in this or any other siddur, use them! If you feel that you need to use your own words, use them! I encourage you to write your own! But do not discard the resources from those who have been there before you.

Does this mean that we are always going to have a “magical” prayer experience? No, absolutely not. The order of the service is there to make sure we make the journey; it does the heavy lifting for us. All we have to do is to commit to the going. It is the doing that makes the difference. Judaism is a spiritual practice and not a “creedal” religion; it’s not about what you believe, it’s about what you do. Take a step, keep moving forward. Allow yourself to be changed, and you can change the world.

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OneShul Community Siddur

Hey there chaverim! It’s your friendly neighborhood Alterna-Rebbe here with an exciting announcement. We have just completed writing and editing the first OneShul Community Siddur!

What’s a “community” siddur?

I am so glad you asked!

The community siddur is a prayerbook for our community, by our community. We asked for and received submissions from a large variety of people involved in OneShul and PunkTorah, and we have created the next level in OpenSource Davenning!

Here is a preview of the front and back cover:

The OneShul Community Siddur can be considered the IndieYeshiva Pocket Siddur v 2.0. It includes much that was in the IY Pocket Siddur, plus expanded Assorted Prayers and Blessings, meditations, a new introduction, a complete Holiday Blessings section, and more!

Plus, this version will be published in a 4×6 paperback format, which is much sturdier than the IY Pocket Siddur.

The siddur will be available by October 1, 2010 at ModernTribe.com.

Keep swayin’ and prayin’!

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The Importance of Fringes

Tzitzit, used by Creative Commons permission. Photo by 'AngerBoy'

(Originally posted here by our friend Ketzirah)

In the  traditional morning prayer service, it is a common practice to gather the fringes (tzitzit) of the prayer shawl into your left hand while saying the  Shema — the central statement of faith.  This practice came to mind after I read what I felt to be a poorly informed, fear-based blog post about Kohenet on Jewschool.  If you read this site, you know that Kohenet is my one of my spiritual homes and I spent 3.5 years in that program  earning the right to call myself a Kohenet.  Actually, if you read this site you probably know a lot more about the program than the author of that blog post.  But, I honestly don’ t wish to put any more energy there.

What I want to do is remind everyone that  fringes are sacred in Judaism.

“Speak to the children of Israel and say to them that they should make fringes on the wings of their garments throughout their generations, and they should put upon the fringe of the wing a thread of blue.  They will be fringes for you, and you will look at them and remember the desires of the Eternal your God, and you will not turn aside after your hearts or your eyes that you seek to feed.  Thus shall your remember my desires and be holy to the Infinite.  I, Adonai, am the Infinite who led you out of Egypt to be infinite to you. I, the Infinite, am your God.” (Num 15:38-41, as found in the Kohenet Siddur)

Fringes remind us of what is important in life.  What is the fringe also depends on your perspective.  To me, someone who is Orthodox is on the fringe.  The majority of Jews are not Orthodox.  When I see someone who is Orthodox, I feel as though they are my tzitzit.  I felt the same when I once attended Yom Kippur services at a Secular Humanist synagogue.  They are fringes on the other side.  There, I just wanted to feel a little more G!d(dess) in the experience and I was reminded of how much I treasure my own sense of spiritual connection.

Every religion has its fringes.  Every movement has its fringes. Every  art form has its fringes. Jews don’t, or shouldn’t, cut of their fringes.  They are sacred.  We gather them in with our left hand (the receptive hand) while we recite our most sacred statement of faith.  We gather them in with love because they are us, and they are there to teach us something.  They are there to offer us an opportunity. They are there to remind us what is sacred in life.

As we enter the  Days of Awe, I invite you to look more kindly on the fringes you encounter.  See them as the “thread of blue.”  Bless them for being the tzitzit of life and helping you connect more fully to the Infinite — however you experience it.

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