This week is all about Kosher Vegans, Tu B’Shvat and a big OneShul announcement!
PunkTorah Radio: Kosher Vegan Cookbooks and Birthday Trees
Share this:
PunkTorah Radio: Kosher Vegan Cookbooks and Birthday Trees
12 Shevat 5771 - January 17, 2011 By Leave a Comment
Tevet: The Lesson of Dan
14 Kislev 5771 - November 21, 2010 By 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)
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?
- Tevet: Who Frees the Bound
- Tevet: Seeking and Seeing
- Hanukkah Seder: A Seder for the 8th Night or Winter Solstice
~This is an excerpt from the Tevet Wheel of the Year Guide for Rosh Chodesh.
Subscribe for free to receive the entire guide~
Share this:
Hanukkah in 62 Seconds
13 Kislev 5771 - November 20, 2010 By Leave a Comment
D’var Torah For Sukkot: Let My People Camp!
3 Cheshvan 5771 - October 11, 2010 By Leave a Comment
A retro repost from last year.
Yea! It’s time for Sukkot, or “The Feast Of Booths” or “Tabernacles”.
What the heck does that mean? It means “Go Camping!”
Seriously though, Sukkot is the holiday where we remember when we were traveling in the desert after fleeing Mitzrayim (Egypt), and we had to live in portable, fragile huts, or booths. In the time of the Temple it was one of the biggest pilgrimage holidays where Jews would come from all over to celebrate together as a people.
So why huts? What do they symbolize?
The sukkah, or booth, is a reminder of the booths that our ancestors lived in. We take this time to remember that we left Egypt with almost nothing and with nowhere to live, and we depended on G-d to provide and protect us.
They are also a symbol of the protective clouds, the Clouds of Glory, that hovered over our ancestors after we left Egypt and protected them through the wanderings. The Sages tell us about how the Clouds of Glory disappeared after the first Yom Kippur, and one of the things we celebrate is that the clouds returned on the 15th of Tishrei, symbolizing that G-d had truly forgiven us.
Observing Sukkot is usually done by building a sukkah following some specific Halachic rules, and spending the night and eating your meals there. Here is a fantastic link from a great resource for building a sukkah. While this is a great thing to do, and a really great experience for families, it may not be practical. So I would suggest some alternatives that, while maybe not Halachically “correct”, will allow you to explore and appreciate this wonderful Holy time:
- Take a walk outside with your family.
- Look at nature.
- Reflect on your connection to the Earth and to G-d.
- Go camping.
- Get out of the house and feel the reality of the world around you.
Sukkot is a time when we take a look at what usually makes us happy. We’ve just asked for and (presumably) been forgiven for our transgressions from the past year. Sukkot is one of the agricultural holidays; it takes place during the reaping time where the Israelites would fill their storehouses with their produce grown during the summer. So we sit, forgiven and happy that we have so much. But what is the real source of happiness? Our connection to the Infinite. On Sukkot we take the opportunity to celebrate what was only days before a somber event. We now move outside and leave behind those things that may make us happy on the materialistic level, and bask in the connection to the Essence that was formed over the High Holidays. Seeing how fragile the physical world is, spending time out of doors in nature, and appreciating the basis of our reality is a gift that we are given as Jews, and one that I invite you to partake in.
Share this:
Lesson of the Tribe: Cheshvan (Oct. 7 – Nov. 7)
21 Tishrei 5771 - September 29, 2010 By Leave a Comment
|
Check out Ketzirah at PeelAPom! Lesson of the Tribe 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. To subscribe to the monthly “Rosh Chodesh Guide” click here! |
Share this:
The Importance of Fringes
28 Elul 5770 - September 7, 2010 By Leave a Comment
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.
Share this:
White is Right (in this context anyway)
20 Elul 5770 - August 30, 2010 By Leave a Comment
What do we as Jews do that makes us so deserving of G-d’s praise and warm light? What have we done in order to wear white on Yom Kippur and not deem ourselves hypocrites within the halls of our shuls and the streets of our communities? White is such an unflattering color! Yet, this white symbolizes purity and stands as the visual indicator for a new chapter in the book of life. It becomes more interesting when you see people wearing white clothing and leather kippot. As if they are fooling Hash-m or a moderately educated child who emerged from basic Sunday school class.
We wear white in hopes to be inscribed in the book of life. How do we get there? How do we get to that point where we get another year? If we die, does that mean we did not follow Halakah so closely that we are doomed? Elderly people hang in the balance less that someone who defaces a Torah or commits an act of haste? Then every bully on the school yard would drop dead after hanging the poor wimpy kid upside down to take his milk money. The jails would be empty because Hash-m realizes tax money should go to innocent and hungry, so He would “take them out”. It does not seem to work this way.
So there they are… all the Jews in Los Angeles, the mid west, New York, Israel, South Africa and all the scattered Diasporas around the world. What are they wearing? White! On Kol Nidre, we present our case, or our attempt to correct what wrong doings we have made in the past year, to the “court”. The whole congregation stands before Hash-m. Again, this is ironic, seeing that your avyerot are individually done, but as a community Jews stand together. This is another visual. It stands as a reminder that we are a unit, not just an individual. That what one Jew does, can and very much will, affect another. Many of the times, when we commit our acts of injustice, we as Jews forget that in many daily situations we are the only Jews someone from an outside community may know.
Our children, what good does it do for them to wear white and see the rest of the community doing so? As Jewish people, we have brilliantly found ways in which to say a ton without speaking. This is like when your mother only says “Oy!” after you have brought someone home to meet her and she is displeased. Or, it’s when you pass the kuggel interrupting a bit of Leshon Horrah that’s happening at the table. It’s nonverbal! Your kids hear you enough all year. Sometimes as parents or adults, we take pleasure hearing our own voices. In shul, every adult wearing white is standing in solidarity. It says for many, “Today is important. Today I came prepared. Today I acknowledge G-d.” Rarely do Jews agree, so to speak together sets a precedence.
For those of you who haven’t prepared for the Holy Holidays, it’s okay, you have time! However, let you be encouraged to stand before your G-d in white. It does not promise you inscription nor does it promise you praise and blessings, but it does mandate the community to pick up the visual testament of the Jewish faith. Without white attire, Yom Kippur could look like any other day. It is only correct to offer it the purest contribution your heart can provide.
Be true to the streets
Yentapunker
Share this:
OneShul: The First Completely Online Synagogue
7 Elul 5770 - August 17, 2010 By 1 Comment
PunkTorah is proud to announce the fund-raising launch for OneShul.org, the world’s first web-based, community run synagogue.
OneShul was inspired by group of PunkTorah volunteers who began meeting online to daven with one another, using PunkTorah’s recently released Indie Yeshiva Pocket Siddur (available online and through ModernTribe.com). With the popularity of this “DIY Prayer Service” came the idea for a virtual synagogue without borders, based on collective Jewish values and spiritual independence.
“Synagogues are shutting down for the same reason that brick-and-mortar business are closing,” says Executive Director Patrick Aleph. “People live online and if you believe in being where people are, then you need to be there, too.”
Says PunkTorah Creative Director and “Alterna-Rebbe” Michael Sabani, “OneShul is an open synagogue for all of us to congregate, learn, lead, and empower each other. Traditional Jewish organizations and leaders have said that real community can’t be achieved online, or as they see it, synthetically. We challenge that notion. We say that yes, real community means communicating with each other in a meaningful way and that can be done online. We are proving it right now.”
OneShul is “independent” meaning that it does not tow a party line to any of the established Jewish movements. Instead, by being community ran, participants get to decide what kind of minyanim to make, the style of worship, etc. PunkTorah hopes that OneShul will be a diverse place, where all Jewish opinions are appreciated.
OneShul has already seen major success with its live, interactive Afternoon Prayer Services and Jewish classes, led by different members of the PunkTorah community via UStream. PunkTorah hopes to expand OneShul into something much larger, providing Kabbalat Shabbat, more holiday services, an “indie yeshiva” of Jewish books and blogs that are written collaboratively by volunteers, spiritual counseling via skype, a mobile davening app for the iPhone/iPad, tzedakah and tikkun olam programs, OneShul outreach houses across the country, volunteering and internship opportunities for students interested in Jewish communal service, and a launching pad for the spiritual future of the New Jew community. “Everything that a physical synagogue has, but better,” says Aleph.
To make this happen, PunkTorah has launched a fundraising drive through IndieGoGo.com and plans to raise $5,000 to create the “synagogue of the future”.
With OneShul, PunkTorah is challenging the notion that community only exists in neighborhoods. Says Michael Sabani, “Which community is more real? The one where I show up once a week and sit next to what is essentially a stranger, say ‘Shabbat shalom’ and then leave? Or the one I am in constant contact with through Facebook and Skype, who I know I can turn to in a time of need?”
To learn more about PunkTorah’s OneShul project, visit www.indiegogo.com/oneshul
PunkTorah is a non-profit (501c3-pending) organization dedicated to independent Jewish spirituality, culture, learning and debate.
Press Contact: Patrick Aleph
Share this:
To Shema or Not to Shema?
6 Elul 5770 - August 16, 2010 By 1 Comment
Originally published on 3xDaily
Are you there Hashem? It’s me, Gefiltepunker.
Recently I attended a film screening of USHPIZIN. It’s the story of a Hasidic ‘Baal Teshuva’ (returning to Judaism), couple who lives in the Breslov community in Jerusalem. They are questioning and exploring their faith in G-D as they deal with infertility, financial hardship and are tested and pushed to the limits by an unruly, ex- convict, pair of guests from the protagonist’s past, who show up for Sukkot. In the end, G-D has delivered, but prayer is what has inextricably carried them through to their happy ending.
And this is what got me thinking and questioning. How important is prayer in your life? For the couple in this movie prayer was essential in their daily routine, it was a very direct request, reaching out to G-D to explain and show mercy so that they could further their worship of G-D. How do you put your prayer into practice? What do you expect as a result of your prayers? Can we expect miracles/ G-D to always answer our prayers? Or do we pray for G-D just to guide us, but in a way for us to help ourselves?
How we do it, the frequency and effort that we put into it and what we expect in return will vary from Jew to Jew. My friend who attended the screening with me also raised the question, “What’s your daily prayer?” She herself was trying to find a prayer that spoke to her sensibilities, felt warm and inviting and to carry her through her own day. At which point I immediately suggested the Shema, which is my personal go-to prayer. I recalled always reciting the Shema carefully in Hebrew school. I often found myself speed reading through other morning prayers just to get through it and on to the next, but not with Shema. Even though I don’t remember all the words by heart, I think of it and I recite it to myself in my own personal times of need.
My friend had a very different reaction to the prayer. She found it cold, uninviting, just not as meaningful to her as I found it. We had very different pre-existing relationships and attitudes toward this prayer. Any suggestions out there from folks of how to find the prayer that’s right for you?
Share this:
Tisha B’Av: We Messed Up!
8 Av 5770 - July 19, 2010 By Leave a Comment
PunkTorah will be holding an interactive online Lamentation. Together we will mourn and lament.
Right here! At 9:15 PM Central. Participate in the “build-a-lamentation” where we will work together to create a work to be featured on PunkTorah.org!
Tonight starts the fast of Tisha B’Av, the ninth of Av.
What does that mean? There are some things we are told not to do:
Prohibitions:
1. No eating or drinking
2. No washing or bathing
3. No application of creams or oils
4. No wearing of leather shoes
5. No marital relations
6. No Torah study
Why Tisha B’Av?
The Talmud tells us that there are five things that happened to the Jews on Tisha B’Av:
1. The twelve spies sent by Moses to observe the land of Canaan returned from their mission. Only two of the spies, Joshua and Caleb, brought a positive report, while the others spoke disparagingly about the land. The majority report caused the Children of Israel to cry, panic and despair of ever entering the “Promised Land”. For this, they were punished by G-d that their generation would not enter the land. Because of the Israelites’ lack of faith, G-d decreed that for all generations this date would become one of crying and misfortune for their descendants, the Jewish people. (See Numbers Ch. 13–14)
2. The First Temple built by King Solomon and the Kingdom of Judah was destroyed by the Babylonians led by Nebuchadnezzar in 586 BCE and the Judeans were sent into the Babylonian exile.
3. The Second Temple was destroyed by the Romans in 70 CE, scattering the people of Judea and commencing the Jewish exile from the Holy Land. According to the Talmud in tractate Ta’anit, the destruction of the Second Temple began on the Ninth of Av and the Temple continued to burn throughout the Tenth of Av.
4. The Romans crushed Bar Kokhba’s revolt and destroyed the city of Betar, killing over 100,000 Jews, in 132 CE.
5. Following the Roman siege of Jerusalem, Roman commander Turnus Rufus plowed the site of the Temple and the surrounding area, in 133 CE.
What can we learn from this now? How can we bring this into our lives today?
Well, we see that as a people we have a responsibility to mourn our collective losses. National tragedies tie a people together, just as national celebrations can. So mourning together as a people is an important part of being a Jew. Not only this, but we are told that Moshiach will be born on Tisha B’Av. The pain and mourning are akin to birth pangs.
If we look more closely at the first occurrence, the spies who were scared, the Israelites cried for no reason. G-d told them they would invade and be victorious, but they despaired of even trying. Because of this, because they cried empty tears, G-d told them that this day would be forever a day of mourning. It’s basically a parent saying, “Why are you crying over nothing! You’ve wasted all this time and energy crying over nothing, now you’ll really have something to cry about.”
The real sin of the Israelites is that they didn’t believe in themselves. They saw the inhabitants of Canaan and were scared, even after G-d told them not to worry. They didn’t have faith that they could do what G-d said they could. So this year let’s mourn for what we could have done, and resolve to do what we can. Recognize that Judaism doesn’t shy away from pain, it is a reality of life that needs to be acknowledged, but we have to allow our pain to give birth to a better world.
Share this:
