B"H

Shevat: The Lesson of Asher

~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 ~

Share this:
Share this page via Email Share this page via Stumble Upon Share this page via Digg this Share this page via Facebook Share this page via Twitter

PunkTorah Radio: Ortho-what?!

What’s up ya’ll!

This week we talk about conversion, Michael Jackson, and orthodoxy.

Check it out!

Ortho_what?!

Or subscribe on iTunes here!

Share this:
Share this page via Email Share this page via Stumble Upon Share this page via Digg this Share this page via Facebook Share this page via Twitter

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.

Share this:
Share this page via Email Share this page via Stumble Upon Share this page via Digg this Share this page via Facebook Share this page via Twitter

The Proper Response to Darkness

By Leon Adato (Edible Torah)

“As long as Hanukkah is studied and remembered, Jews will not surrender to the night. The proper response, as Hanukkah teaches, is not to curse the darkness but to light a candle.”

Irving Greenberg

Much has been written about Hanukkah’s core message and symbols, and I don’t intend in this little blog to try to compete with any of those writings or the great minds that produced them.

I do want to point out that – at least in my time zone – Hanukkah arrives this year just a week shy (and a minute off) of the earliest Shabbat of the year. The day after next, we at EdibleTorah HQ will kindle the Sabbath flames at 4:39pm. Next week Friday will be the shortest for the entire year – with Shabbat starting at 4:38pm.

There is something engaging for me about this – it might be my penchant for all things comic book and sci-fi -  that we will be brightening the darkest days of the year. In my mind, the epic battle will be waged: Hanukkah is able to fight back the forces of darkness  (for at least 18 minutes, as the halacha of Hanukkah requires) for 8 days.

But  on the darkest day of all, Hanukkah will fall, unable to continue the fight. In that moment, it will be the light of Shabbat, not Hanukkah, that will prevail.

“…and I shall shed my light over dark evil.
For the dark things cannot stand the light,”

- from the original Green Lantern oath

Share this:
Share this page via Email Share this page via Stumble Upon Share this page via Digg this Share this page via Facebook Share this page via Twitter

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.

Share this:
Share this page via Email Share this page via Stumble Upon Share this page via Digg this Share this page via Facebook Share this page via Twitter

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.

Share this:
Share this page via Email Share this page via Stumble Upon Share this page via Digg this Share this page via Facebook Share this page via Twitter

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
~

Share this:
Share this page via Email Share this page via Stumble Upon Share this page via Digg this Share this page via Facebook Share this page via Twitter

Hanukkah in 62 Seconds

Join us at OneShul on Dec. 1st at 7pm EST, as we light the menorah, tell stories and nosh! Hang out with your friends online for the holidays!

Join us at OneShul on Dec. 1st at 7pm EST, as we light the menorah, tell stories and nosh! Hang out with your friends online for the holidays!

Share this:
Share this page via Email Share this page via Stumble Upon Share this page via Digg this Share this page via Facebook Share this page via Twitter

Riding Uphill, part II

By Leon Adato

(Originally posted here)

One of the comments I got back from the post “Riding Uphill” was from my friend Phil, who said, “Davening is hard, although it gets easier after the first, oh, five or seven years.  Then it gets hard again because you’ll have become so fluent at it that you will need to consciously slow down and focus on Kavana.”

I started to think about how long it might take to get “good” and what “good” looked like? Was “good” the people who led services at my synagogue?

Seth Godin wrote once about expertise in “The Myth of Preparation“. In it, he described 3 basic levels and the amount of effort to go from one to the other. The first phase – “beginner” is characterized by a steep rise in learning. The middle “novice” phase is mostly just repetition and practice with small incremental improvements, until you hit “expert” level.

All of this is pretty simplistic and the analyst part of me would love to see the supporting data. But that’s not the point. The point is that Seth’s description is close enough for his final premise:

“Here’s the myth: The novice stage is useful.

If all you’re going to do is go through the novice stage before you ship, don’t bother. If you’re not prepared to put in the grinding work of the expert stage, just do the beginner stuff and stop screwing around. Make it good enough and ship it and move on.

Go, give a speech. Go, start a blog. Go, ship that thing that you’ve been hiding. Begin, begin, begin and then improve. Being a novice is way overrated.”

Seth talks about “shipping” but what he really is talking about is making something public – going ahead and DOING instead of PREPARING TO DO.

This morning, instead of self-consciously whispering through my morning blessings – trying to hide what I was skipping, or what I was reading in English instead of Hebrew – I said them aloud. Sang a few of ‘em, when I could remember the tune.

As Seth would put it, I “shipped”.

It was rough. It was “not ready for prime time”. It was definitely not easy.

It might, as Phil said, take me another 4 years before it gets easier. But you know what?

For today, for the beginner that I am, it was Good Enough.

Share this:
Share this page via Email Share this page via Stumble Upon Share this page via Digg this Share this page via Facebook Share this page via Twitter

In Defense of the Online Minyan

(By Michael Sabani)
michael@punktorah.org


So.

We’ve gotten some flack from those who call themselves “more observant” wanting to know, quite frankly, “what the heck is an online minyan?” and “how can you justify it?” On the other hand, we’ve gotten messages from people who are scared. They need there to be barriers and some sort of mystical, pseudo-Talmudic, Torah based objection so they won’t be challenged!

Well, if you want to know how we can “defend” getting a bunch of people to pray together online, this is how:

We can see the advancements of the internet and the ability to stream a service live as a benefit of these modern times. This use of technology isn’t really as big an innovation as you’d think. In fact, “the gemara in Sukkah 51b relates that the synagogue of Alexandria, Egypt was so large that they had to wave flags so that the people in the back knew when to answer ‘amen’” (Friedman). How about that! The online service is essentially the same thing; we are sending out “electronic flags” to all those participating.

According to Rav Soloveitchik, “even if one is in another room, he may still have the advantage of tefillah betzibbur, just as he may respond to devarim shebekedushah” (Mipninei HaRav [2001], p.41). So we are told that even those in another room may participate in a service and be included, while being in a different room from the leader of the service.

The Rambam tells us, in the Mishneh Torah (Tefillah viii) that if a minyan is distributed between 2 adjoining rooms and the shaliach tzibbur is standing in a doorway between the two, or even within earshot of both rooms, all involved can be counted for the minyan. So, in the 21st century, the live, streaming video really is the doorway into the rooms of the participants. As long as everyone can hear the leader and participate, there really is no reason why all who are watching and participating can’t be counted.

In summary, Rav Friedman says that “all stimuli that are not from a natural origin, are not in their natural form, or do not originate from a natural process are invalid for the fulfillment of almost any halakhic obligation.” So it seems that if the prayer leaders are actively, naturally speaking and leading, the service would be valid.

But more importantly, Friedman says that essentially each mitzvah needs to be examined on it’s own merit.

Right on.

So guess what? You can support the conception and implementation of an online minyan utilizing traditional Talmudic sources.

And to that we say: Big deal.

Look, it’s great that we can come up with Talmudic sources to support he fact that we are trying to get more people to pray and connect with G-d. That is an important part of the tradition, being able to say “This is what we’re doing and this is why we believe we are in the right.” But the fact of the matter is, we live in a world where live, streaming services, Skype, and IMing are a reality. We live in the 21st century, and pretending it’s the 3rd, 10th, or 17th isn’t helping anybody. Getting people to come together and pray is.

If you think what we’re doing is wrong, or not halachically acceptable, fine! That’s your right! The Talmud is basically a bunch of rabbis arguing with each other, and in most cases there is no clear “Rabbi A is right, Rabbi B is wrong”.

So when I have to stand in front of my Creator (which I believe I will) and say that I encouraged people to pray together, to get to know one another, and to encourage each other in performing mitzvot, but it was wrong to do it online (!?) I will gladly accept my punishment. Better one person does a mitzvah out of my mistake than if none do, even though I live a righteous life.

Works Cited

Friedman, Mordechai. “HALAKHIC CHALLENGES OF ELECTRONIC REPRODUCTIONS.” Torah on the Web – Virtual Beit Midrash. Web. 28 Oct. 2010. <http://vbm-torah.org/archive/halak61/12virtual.htm>.

(Many thanks to my friend Alan Sufrin of Stereo Sinai for the excellent help and research!)

Share this:
Share this page via Email Share this page via Stumble Upon Share this page via Digg this Share this page via Facebook Share this page via Twitter