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Our first video podcast featuring “Biblegum pop” duo Stereo Sinai. Stereo Sinai’s infectious Europop/electronica sound mixed with “lyrics stolen from God” is at once amazingly beautiful and commanding in message. Watch our first Video Podcast with the band.
Here’s a little bit of deep spiritual practice, disguised as light fun, for Tevet. This month of Tevet, which began at sundown on December 26th, 2011 and ends at sundown on January 24, 2012, is associated with the concept of seeing. The letter associated with the month, according to Inner.org, is the Ayin (ע) — the eye. Over at PeelaPom.com I used this concept to explore the lighting of candles as a practice for the month. Then I had a flash of inspiration or insanity right before Rosh Chodesh services at OneShul.org — a little divination for the month of seeing!
Now, before you panic, yes — many kinds of divination are … frowned upon in Jewish tradition. Of course, if it’s the BESHT doing it — it doesn’t count. But I’m not the BESHT. Several sources, including the Encyclopedia of Jewish Myth, Magic, and Supersitiion, call the Jewish tradition of bibliomancy “Sheilat Sefer” (שאלת ספר). Sheilat Sefer simply means, “Question a Book.” This makes sense since dream interpretation is often called Sheilat Halom – Question a Dream (שאלת חלום).
Techniques like Sheilat Sefer allow us to tap into our deep intuition, and open ourselves to the wisdom of the Divine. They allow us to move beyond our rational minds to finds ideas, answers, or inspiration. Technically you could use any book for this practice, but traditionally it’s done with either a Chumash (The Five Books of Moses) or The Book of Psalms. But there’s a host of other amazing Jewish (and not Jewish) texts that can provide a powerful experience. Personally, as the folks at OneShul found out, I like to use the Encyclopedia of Jewish Symbols by Ellen Frankel. I think the Perek Shirah, the Song of Nature, is another fabulous Jewish text to use for this practice
Curious? Want to give Sheilat Sefer a try? It’s pretty easy. Just grab a book, and flip randomly to a page. Then either without looking put your finger on something and read, or use whatever your eyes first fall upon. Don’t cheat — that’s really not the way to go. Just read and see what thoughts, feelings, or images the words bring up for you. This all works a bit better if you clear your mind, maybe state your Kavanah (intention) or question, and even give a little prayer to center yourself. Be sure to also give a prayer of thanks for the wisdom received — even if you don’t feel like you got much!
Want to learn more? Check out these articles
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Ketzirah is a Kohenet, Celebrant, and Artist. She works with individuals and groups to explore, discover, and create meaningful rituals and ritual artwork to mark moments in life.
“Fairy tales are more than true; not because they tell us that dragons exist, but because they tell us that dragons can be beaten.”
— G.K. Chesterton
I picked up this picture and quote from my friend Aaron, who runs at OpenSource Judaism (click over there and say ‘hi’. Also congratulate him on his new baby.). It reminded me of a similar quote from my friend and teacher Naomi Chase.
She was talking about Chanukah, and the various narratives around it. Being a stuck up know-it-all at the beginning of what was to be a long (and ongoing) Jewish learning experience, I wanted my Chanukah information unvarnished and honest. No more baby stories about oil. I knew better.
Naomi listened to my dissertation, nodding in understanding. I was proud that I had learned the grown-up version of the holiday. I didn’t need any babyish…
“What about the miracle?” she asked.
I was at a loss. I had just explained that the miracle story about the oil was added later.
“Yes,” she continued. “But as much as some scholars – ancient or modern – might have been prone to either equivocation or exaggeration, they weren’t in the habit of publicly pronouncing a miracle from God where there was none.” she stated. “If our liturgy talks about miracles as explicitly as it does, then it is incumbent on us – even though we *are* adults and not babies – to determine why they would add that language. The Jews have won a lot of military conflicts through the years, and none of the rest of them have this kind of attention. So I’m asking again: What about the miracle? Al Ha-Nissim and all that, ‘We thank you for the miracles’. What miracle are they talking about?”
Deflated and defeated (but now curious as well), my meager supply of Jewish knowledge used up, I replied “I got nuthin.”
And that’s when she laid it on me. The quote that matches Mr. Chesterton’s above:
“The miracle we find in the story of Chanukah isn’t whether oil lasted for one day, or three, or eight.
It’s that, after all they had been through and all they knew could befall them in the coming weeks and years,
the people still chose to light the menorah in the first place.”
I’ve since connected with the idea that this is the reason we light the candles each year. Not because we are re-enacting the first oil crisis to hit the middle east. No, we are recreating the act that mattered:
The Jewish people: some alienated from their own faith by years of assimilation, others polarized into fanaticism in an effort survive when other groups had been consumed, and still others trying to reconcile where they stand day by day, moment by moment. Both groups healing from hurts (real or perceived) inflicted on them by the other – those people still felt it was worthwhile to clean up their holiest space, to set things right again, and to observe an ancient practice not because they were obsessively holding onto the past, not because they were fearful of anything new, but because they believed it was an essential part of who they were.
More importantly, they believed it was important to express – visibly and publicly – that belief in who they were.
I recognize that many things are the same today as it was then. In the spectrum of the Jewish people, some of us have assimilated, some have clung to tradition, some are in motion between those two points. All of us have an emotional stake in where we are and where we want to be. In our varying views we haven’t always been gracious or supportive or even polite to the other. Hurts – real or perceived – remain unhealed. The Holy Temple – our spiritual center-point that exists today in our heart rather than any fixed place on the planet – still needs to be put back in order.
But this year most of us (even those who have lost hold of any of our other traditions) will stand again in front of our Chanukiah – a reflection of the Temple’s menorah during that initial moment of dedication after destruction. If we reading carefully, the abrupt shift in tense – from past to present – will not be lost on us.
Al Ha-Nissim…
“And [we thank You] for the miracles, for the redemption, for the mighty deeds, for the saving acts, and for the wonders which You have wrought for our ancestors in those days, at this time“
(Originally posted on The EdibleTorah)
Photo: Calm Sea by Hans Kylberg, used by CC-A permission
Cheshvan is a month with no holidays, which makes it “Mar Cheshvan,” or bitter Cheshvan to some (there’s also the reading of the Flood — but we’ll save that for another time). For me, I think it’s a great time to breath and take stock after the whirlwind of high holiday season. In Cheshvan we’ve finished with Rosh Hashanah, Yom Kippur, Sukkot, Simchat Torah and all the days in between!
In thinking about how to best use the “time off” in Cheshvan, I thought it seemed like the perfect month to explore one of the myriad of Jewish practices that we haven’t adopted into our lives. If you’re Orthodox, there’s even room for you to explore some of the more modern adaptations of traditional practices. For the rest of us, I’m guessing there’s plenty of practices we’ve heard about, thought about, and maybe even studied — but really haven’t tried out for ourselves.
To act as a guide to these practices and where to even begin, I highly recommend The Rituals & Practices of a Jewish Life: A Handbook for Personal Spiritual Renewal
If even this seems overwhelming, then pick one of these two:
has plenty of great options to help you along.
Tishrei 5772 begins at Sundown on Wednesday, September 28, 2011
The shofar is not only a symbol we all associate with Tishrei, but it’s also a symbol of Judaism. Many of us only think about the shofar at the High Holy days, but in ancient times it was used regularly in religious rites.
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(x-posted from www.peelapom.com)
Carly Lesser (a.k.a. Ketzirah – קצירה) is Kohenet, Celebrant and Artist whose passion is helping Jews who are unaffiliated, earth-based or in interfaith / inter-denominational relationships connect more deeply with Judaism and make it relevant in their every day lives. She is an active blogger and prayer leader on OneShul.org and PeelaPom.com.
It’s a traditional practice to read Psalm 27 each day during the month of Elul. Once that may have meant reading the same words the same way as every other Jew. Now, we have a plethora of translations and interpretations to choose from along with the original Hebrew. To really bring this practice to life, try using four different translations/interpretations and speak the words aloud each day. Each week use a different one, and record your thoughts and feelings each day to see how your response changes to each daily, and over the course of the month. Even if Shacharit (morning prayers) aren’t currently part of your spiritual practice, give this a try for the month.
Questions to think about:
For a listing of different versions of Psalm 27, see the posting on Ketzirah’s website, www.peelapom.com.
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Carly Lesser (a.k.a. Ketzirah – קצירה
) is Kohenet, Celebrant and Artist whose passion is helping Jews who are unaffiliated, earth-based or in interfaith / inter-denominational relationships connect more deeply with Judaism and make it relevant in their every day lives. She is an active blogger and prayer leader on OneShul.org and PeelaPom.com.
Elul begins at sundown August 30th, 2011 and ends sundown on September 29th, 2011.
Be sure to join us online at OneShul.org for Rosh Chodesh Services, at 7:30pm on August 30th, 2011.
Gad (גָּד), the patriarch and tribe associated with the month of Elul (אֱלוּל), is the seventh son of Jacob. Seven is a lucky number in many cultures, Judaism included, and not only is he the seventh son, but he also fathers seven sons. He is of the line of Leah, through Zilpah. Gad’s name means “good fortune,” and in Genesis 30:11 it says that “Leah said: ‘Fortune is come!’ And she called his name Gad.”
OneShul is launching a three part series titled, JEWcurious: Judaism 101. These classes provide an offbeat, unique approach to the basics of Jewish life and learning.
The classes are divided into the three key components of Judaism: God, Torah and Israel.
In God, we will discuss what God is all about. What is the nature of the Higher Power? What about Jewish atheism, deism and all the other -isms?
In Torah, we will discuss what the Bible means today, what the Law is intended to be used for, and how Judaism has survived thanks to the mitzvot, or commandments.
In Israel, we will discuss what it means to be a Jewish community today. Does the Judaism of the past help us to work, live, play and love each other?
Classes are every Tuesday at 7PM Eastern Standard Time starting July 12th. You can RSVP on Facebook or simply join the class at 7PM.
These classes are free and no one will be denied access to the class; however, we appreciate a donation of $18 for all three classes.
For more information, questions, comments or concerns, email patrick@punktorah.org
I offer a lot of opinions on this blog (I think “opinions” and “blog” are almost synonymous). And a lot of the time, I stress out about it. Not just about whether I have my facts straight, or that what I’m saying deserves to be said.
I stress about how anyone could believe I have a right to spout off on Torah, Talmud, Judaism, etc?
A friend of mine has refused to attend our weekly dinner-and-Torah study for exactly that reason. They didn’t care to hear or express opinions on Torah – not because they felt those opinions were incorrect or un-important, but exactly the opposite. In their words,
“I have no right express an opinion about pythagorean theorum. You don’t either. If you’re name is Stephen Hawking I’m interested in what you think, but otherwise shut up. Torah is the same. I want to know what Rashi thought, what Abrabanel thought. I want someone much smarter than me to take their words and pull them together into a coherent set of ideas that drives to a point. But I have no interest in whether someone at the dinner table ‘likes’ or ‘agrees with’ what the Torah is saying.”
While I can appreciate and respect that opinion, I can’t live by it. The learning my friend is talking – learning what the great Rabbis had to say – about is one important aspect of Torah, but another is the act of grappling with the ideas, of finding out who I am by hearing myself talk about the things Torah is saying.
Yeah, you read that right. Some people think before they speak. I think while I speak. Want to know what I believe? Ask me and wait for me to stop talking about it, and then ask me again. It’s just the way I’m wired.
I don’t confuse being able to ask a question with having all (or any) of the answers. As I’ve said here before, if you have a real question – a challenging issue which affects the way you will behave, then CYLR (Consult Your Local Rabbi) applies. But without starting the process of thinking about what you think, you’ll never even get that far.
That still doesn’t address my original point, though – what gives me the right to express those ideas here, in public? Why do I think that people should read/listen to me instead of using the time to read Heschel or Hertz or Hillel? Isn’t it arrogant of me to think that anyone (besides me, and maybe my dog) wants to hear what I have to say?
Recently Seth Godin addressed this idea in a piece titled (appropriately enough) Arrogant
“This is a fear and a paradox of doing work that’s important.
A fear because so many of us are raised to avoid appearing arrogant. Being called arrogant is a terrible slur, it means that you’re not only a failure, but a poser as well.
It’s a paradox, though, because the confidence and attitude that goes with bringing a new idea into the world (“hey, listen to this,”) is a hair’s breadth away, or at least sometimes it feels that way, from being arrogant.And so we keep our head down. Better, they say, to be invisible and non-contributing than risk being arrogant.
That feels like a selfish, cowardly cop out to me. Better, I think, to make a difference and run the risk of failing sometimes, of being made fun of, and yes, appearing arrogant. It’s far better than the alternative.“
In 3 short paragraphs (I believe Seth doesn’t have a long-winded bone in his body. I am, to say the least, insanely jealous.) he both named my biggest fear (being exposed as the fraud I sometimes feel I am) and offered me a way past it.
I believe that what I am doing here on EdibleTorah is important. I believe the ideas I present here have helped people in their own journeys.
Reading Seth’s article also made me reflect on the reality. Nobody – not a single person – has written to me privately or in the comments of a post to tell me that I was a fraudulent hack. So it’s time to let that one go.
Along with the regular weekly food invitation (which is still the core focus of this site), I’m going to keep putting my ideas out there. They might amount to nothing. But then again, they might not.
Inspired from an old post originally on Jewcy.com
I live in the Bible Belt, so I know a thing-or-two (or twelve) about the Religious Right in this country. The one thing I know for sure: they sure are smart.
Am I saying that I want to leave the Chosen People for Protestant Paradise? No! But I do have to give credit where credit is due.
The evangelicals in this country are amazing communicators, sales people and networkers. All the things that Jews pride themselves on being, Christians have managed to do, times one-thousand. And it’s time that we learned the secrets of the Christian world, in order to better improve things for our slice of society.
What I have done is laid out ten things that I watch my Evangelical neighbors do, that I feel would strengthen the Jewish community. Call it, “Habits of Highly Effective Hebrews.”
Free Breakfast: if you want to see the smartest Christian ministry inthe world, visit www.freebreakfastchurch.com. The site of The Courageous Church (an urban, contemporary evangelical ministry),”Free Breakfast Church” offers free breakfast every Sunday, open to the public. You are invited afterwards to attend services, but are not compelled. It’s better than one of those Timeshare Condo deals! And it works. The church is growing like a wildfire.
You’re probably thinking, “hey jerk, synagogues do this on Shabbat all the time!” But remember, synagogues are only doing it on Shabbat. There are other times when people need to eat. So why not do a middle of the week pancakes and minyan?
Having Some Pride: an annoying thing about the Christian Evangelicals: they’re just so full of themselves. And darn right for it. They think they have the monopoly on the afterlife. Wouldn’t that make you feel proud, too?
Jewish pride is a strange thing. We’re proud about surviving Hitler and our kugel recipes, but you never see Jews openly talking about the transformative experience of lighting a menorah or watching your child’s bar/bat mitzvah. Christians will go on for hours about how great Jesus has been in their lives. Jews will go on for hours about how they saved money on their car insurance. The bottom line is that we need to make Jewish spirituality so magical that it makes you bust apart at the seams.
Make Denominations Irrelevant: luckily this is already happening, although the different “brain trusts” in the Reform, Conservative, Orthodox and Reconstructionist movements are trying their best to combat it. The Evangelical movement is decentralized, yet they talk about “The Church” as if all Christians, regardless if they go to Faith Harvest Ministry or Harvesting Faith Ministry, are a part of one body.
Jews tend to pick their shul based on family background, location, whether or not they feel like they “fit in” with the congregation and if the synagogue addresses their issues the way they want them to. But in reality, the distinction between Conservative and Reform, Reconstructionist and Renewal is blurred beyond belief. This will help us a lot by getting more Jews involved in fewer congregations. This concentration of power, with the right tools and leadership, could create a Jewish Spiritual Renaissance.
Getting Involved: it’s all about Tikkun Olam, baby! The problem is, when we try to repair the world “Jewishly”, our Jewishness tends to overshadow the good we are trying to do. Saving Darfur is great, but relying on Holocaust guilt and the local Jewish museum to help is not the way to do it.
If you look at Christian ministries that work in social activism, the heart of “why” they do it is the love of G-d. When you look at why Jews do social activism, it seems to be less invigorated. We do things because it’s “the right thing to do” but this doesn’t have the spiritual power that it needs to convey the importance of the mission. Instead of saying, “Jews believe in Tikkun Olam, so we started an anti-hunger program, hope you like it”, Jews should say, “G-d commands us to feed every poor person in the world. By donating to the food bank, you are doing G-d’s will on Earth. Would you like to be a part of G_d’s plan?”
Reach Out To People: Jews have this bizarre “if we build it, they will come” attitude about houses of prayer. We somehow think that if we create a congregation and let Jews know about it, that people will naturally come in. Once we have them in, we just worry about keeping them there.
Christians see it differently. They see any opportunity to get-the-word-out about their church as some kind of divine mandate. When I go to the county fair, I’m surrounded by church booth after church booth, many of the same Southern-Bapti-Costal blood. But they push and push to make themselves known.
Jews, traditionally, don’t care. We get some families together, pool some money for siddurim and oneg, and hope to one day have a building with a Judaica giftshop and day care center.
If we really cared about what we are doing, we’d get out there more! So many secular, atheist and unaffiliated Jews would have interest in what your synagogue had to offer, if only you would throw them a rope. People don’t often go “searching” for a spiritual home. Often, it takes a caring person to bring them in.
So my question to you is, which of these habits are you going to pick up?
