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Parshah Mishpatim: An Eye for an Eye

February 13, 2015 by Amanda Martin

_____sorrow_longing_tears______by_Westia

My phone buzzed with another Facebook notification. A friend had added me to a group for Jews committed to creating a more just world. Scrolling through the group’s virtual wall, I noted invitations to various awareness-raising events, all-calls for volunteers at homeless shelters, and notes from the last City Council meeting. Just a few decades ago, there was no Facebook or smartphones. Grassroots activism was fomented through in-person conversations and copy machines. DIY newsletters, ‘zines, and t-shirts at one time predominated. Not so long ago, our world looked considerably different.

Through evolving technology, demographics, politics and revolutions of all kinds, there have always been Jews and we’ve always been interested in justice. In fact, this week’s parshah reads like a penal code, listing offenses and their respective punishments. Among them, “When a man schemes against another and kills him treacherously, you take him from My very altar to be put to death. He who strikes his father or his mother shall be put to death. He who kidnaps a man – whether he has sold him or is still holding him – shall be put to death. He who insults his father or his mother shall be put to death” (Exodus 21:14-17). Death appears as punishment frequently throughout the Torah. Sometimes the proscribed death seems reasonable by modern day standards – after all, 32 states still implement the death penalty. But, by my own 21st century frame of reference, death for simply insulting my parents seems egregious.

There’s goodness written into this code, as well. “You shall not wrong a stranger or oppress him, for you were strangers in the land of Egypt. You shall not ill-treat any widow or orphan,” appears several lines above “You must not carry false rumors; you shall not join hands with the guilty to act as a malicious witness: You shall neither side with the mighty to do wrong – you shall not give a perverse testimony in a dispute so as to pervert it in favor of the mighty – nor shall you show deference to a poor man in his dispute.” The rights of all people are preserved. “You shall not subvert the rights of your needy in their disputes. Keep far from a false charge; do not bring death on those who are innocent and in the right, for I will not acquit the wrongdoer. Do not take bribes, for bribes blind the clear-sighted and upset the pleas of those who are in the right.” These sentiments from millennia before us are echoed in the justice systems of numerous democracies around the globe today.

Justice, compassion, and empathy flow though our Torah. So, too, do the harsh realities of life in the ancient Near East. For our holy text to remain accessible, we must be honest with ourselves about that which is worth embracing and that which must be discarded as no longer relevant. We cannot simply condemn the entirety of the Torah for “an eye for an eye, tooth for a tooth, hand for hand, foot for foot, burn for burn, wound for wound, bruise for bruise” (Exodus 21:24-25). Nor can we accept such a standard simply because it appears in the same parshah as, “When you see the ass of your enemy lying under its burden and would refrain from raising it, you must nevertheless raise it with him” (Exodus 23:5).

Our Hebrew ancestors faced a much different reality than any of us know today. There were no endangered species or concerns around climate change. No factory farms or genetically modified organisms. No vaccines, drone technology, or sweatshops. They worshipped our God through animal and agricultural sacrifices at one temple. They sometimes sold their daughters as slaves. We were a different people, immersed in a much different culture, at a vastly different time in history. As our world evolved, so did we.

Evolution is necessary. We moved from Temple Judaism into Rabbinic Judaism and from there flowed the Orthodox, Conservative, Reconstructionist, Reform, Renewal and Humanist movements. All of these denominations continue to grow and change. We must evolve as our world evolves. Such change is critical for its repair. If we, a people so intrinsically committed to justice, are to work towards a better world, we must be armed with the information and resources to meet the most pressing issues of the day head on. The Torah can be such a resource. It holds lights of truth for us still. We must simply be discerning in how we use the illumination.

Filed Under: Jewish Text (Torah/Haftarah/Talmud), Judaism & Belief Tagged With: convert to judaism, convert to judaism online, darshan yeshiva, Justice, online conversion, patrick "aleph" beaulier, patrick aleph, punktorah, rabbi beaulier, rabbi patrick aleph beaulier

Parshah Yitro: A Mighty Fine Legacy

February 6, 2015 by Amanda Martin

Today, I drafted a living will, delineating the course of action to be taken should I ever become incapacitated and unable to make decisions for myself. This will extends beyond the medical to include treatment of my body after death, funeral, burial and management of my bank account. Lacking a spouse or children, I would leave behind the words I’ve spilled across the internet and the work I’ve done in the nonprofit sector. I own no property nor possess any family mementos. I have neither pets nor plants for whom to arrange care. I don’t like to think in terms of “legacy,” but in considering my own death, I can’t help but reflect on my journey.

When it comes to legacies, many of us place considerable value on the tangible. Individuals bequeath legacy donations to further certain causes, occasionally earning their names on a building, room, or bench. Others leave substantial funds for loved ones, or even homes, boats, and vehicles. Treasured heirlooms are passed from one generation to another and checks are issued as 401Ks and savings accounts are closed.

For me, none of this means anything. In my view, the only legacy worth anything is how good we’ve been to one another. This week’s parshah provides a useful guide for such a legacy. Known almost universally as the Ten Commandments, it’s a broad template for living a life of character and integrity.

In Judaism, what we know as the Ten Commandments are more accurately categories among numerous other mitzvot. In this way, they may be read both in literal terms and metaphorically. Certainly, “You shall have no other gods besides Me,” can be read as the strict prohibition against devotion to pagan gods and idol worship. It may also be applied to our own 21st century priorities. In words we may worship God, in practice we worship money, celebrity, fashion, sex, food, work, and anything else that derails our focus from the best potential of our truest nature. When I’m gone, I’d rather people remember my commitment to Jewish values, rather than my consumer credentials.

“Remember the Sabbath day and keep it holy. Six days you shall labor and do all your work, but the seventh day is a Sabbath of the Lord your God,” is usually interpreted as a mini-vacation from our jobs and semi-mandatory synagogue attendance. It speaks also to work-life balance, a theme relevant for us all. Removing ourselves from our daily striving has the potential to promote oft neglected personal reflection, as well as connection with friends and loved ones, and healing rest for our bodies. Such is necessary for equilibrium in our lives.

Commandments five through ten encompass the realm of human behavior towards one another. Within these words reside the fundamental building blocks of a righteous life. Be good to your parents, biological or otherwise. Indeed, treat all elders with respect and compassion. Our American culture places such a premium on youth that we possess no collective means of honoring those much closer to being called home. The prohibition against adultery may be understood more broadly as sexual immorality, including sexual violence and abuse. In a world where sexual assault is rampant, this is especially relevant. Cheating, lying, and stealing are all prohibited and for good reason. Not only do such actions affect individuals, they negatively impact the entire community, as well.

Many of us regard the Ten Commandments as cliché, and inapplicable within the complexities of our modern lives. We may even see them as quaint and utterly irrelevant. They are worth a closer look. These Ten Commandments speak of universal human behavior, transcending time or place. They encourage us to be respectful of ourselves and others, fostering co-creation of true community. And that’s a mighty fine legacy to leave behind.

Filed Under: Jewish Text (Torah/Haftarah/Talmud), Judaism & Belief Tagged With: convert to judaism, convert to judaism online, darshan yeshiva, online conversion, patrick "aleph" beaulier, patrick aleph, punktorah, rabbi beaulier, rabbi patrick aleph beaulier, ten commandments, yitro

Parshah Beshalach: Mi Chamocha

January 30, 2015 by Amanda Martin

music

As my voice rises with that of the cantor, I tell myself my enthusiasm more than makes up for my staggering lack of singing ability. Shul is the only public place where I will bust out song with abandon, disregarding the sidelong glances thrown my way. I am unabashedly loud, and also happiest, when worshipping through song.

In this week’s parshah, the righteous Miriam famously gathers the Hebrew women in song and dance to celebrate escape from the Egyptians. “Then Miriam the prophetess, Aaron’s sister, took a timbrel in her hand, and all the women went out after her in dance with timbrels. And Miriam chanted for them: Sing to the Lord, for He has triumphed gloriously; Horse and driver He has hurled into the sea” (Exodus 15:20-21). The late Debbie Friedman rendered this moment in her own track. “Miriam’s Song” is on regular rotation during the “Rock Shabbat” services staged by my local Reform Temple, a favorite of both adults and children.

Most of the music in which we engage during services, however, is prayer. It is praise, it is gratitude, and it is supplication. Whether Reform, Conservative, Reconstructionist, Humanist, Orthodox or Renewal, the prayers are largely the same. Shalom Rav, Hashkiveinu, Lecha Dodi, and V’Shamru are familiar standards, though they may be delivered somewhat differently by each movement in our collective tradition. No High Holiday service is complete without Avinu Malkeinu and any Passover Seder would surely fall flat without the inclusion of Dayenu. Communication with the divine encompasses innumerable languages, including music. Its power does not reside in literal, linear understanding, but rather its ability to foster a certain feeling within and around us. I know I am not the only Jew who can sing a perfect Yismechu without being able to translate what any of those beautiful words actually mean.

In addition to Miriam getting her groove on with her sisters, Parshah Beshalach also includes a lyric poem that gives us the Mi Chamocha prayer of our modern day services. I have participated in slow, sonorous versions, as well as riotously joyful renditions and have felt the tones fill me with awe, deep appreciation and peace. Our tradition tells us that it is this song the Israelites sang after emerging safe from the Sea of Reeds. It begins with the somewhat rhetorical question, “Who is like you, Oh God, among the gods who are worshipped?”

Music is contextual in my life. What I listen to in the gym is quite different than what I put on when making dinner which is certainly not the same as my getting-ready-for-work playlist or the road trip compilations capable of fueling hours of driving. For spiritual purposes, I prefer our Hebrew prayers. Some I find comforting, others electrifying. All rouse within me a sense of connection to something greater than myself. For me, they also feel like home.

This is not true of all Jews, certainly. I know many for whom these prayers are simply something to sit through as we wait for the Mourner’s Kaddish to signal the end. Those I sit beside in Shul are often much quieter, participating by phrases, and sometimes taking the opportunity to whisper to their neighbor. This is ok. It can feel inherently meaningless to worship in a language other than our own, no matter its holy status. We may feel self-conscious exercising our vocals in front of strangers or friends. Perhaps it’s altogether just uncomfortable. Some find divine connection through the sermon or the oneg. Others, in simply donning a kippah or tallit. And others still, in skipping services entirely and enjoying a Friday night cocktail with a friend. All means of connection are valid and one is not inherently better than another.

Our Torah reminds us that celebration, song and dance are inherently human behaviors. They may be individual but are more often communal – connecting us to one another as we connect with God. Today, we need not limit ourselves to the songs of the siddur. Holiness may be found in the music outside of synagogues and summer camps, as well. Certainly, Jews continue to make positive contributions to all areas of music. Maybe the Beastie Boys’ “Sabotage” can prove a compelling anthem for the story of the Maccabees. Perhaps we can hear “Raise Your Glass” by Pink and be reminded of Miriam and other outspoken women in our tradition. Personally, I can’t listen to Dylan’s “A Hard Rain’s A-Gonna Fall” without thinking of our ancestors wandering the desert for 40 very long years.

We are fortunate to be Jews. We live within a tradition that continues to evolve through our sometimes intentional, but often unconscious, contributions. Our Jewish identities are not simply one small compartment of who we are, but a glorious container encompassing the totality of our lives. We breathe, we eat, we listen to music. When performed by Jews, these actions are inherently Jewish. It’s a beautiful phenomenon. The next time you update your Spotify playlist, take a moment to think of it in a Jewish context. What of our vast tradition does listening to your go-to Pandora station evoke? Test the possibility of connecting with God through Grooveshark. Who are you when you hear your favorite song? All music is potential connection and a reflection of our very personal Jewish journeys. Music is language, it is prayer, and it is life.

Filed Under: Jewish Media Reviews, Jewish Text (Torah/Haftarah/Talmud), Judaism & Belief Tagged With: beshalach, convert to judaism, convert to judaism online, darshan yeshiva, jewish music, Music, online conversion, patrick "aleph" beaulier, patrick aleph, punktorah, rabbi beaulier, rabbi patrick aleph beaulier, Torah

Parshah Bo: The Power of Awareness

January 22, 2015 by Amanda Martin

Reconciling the concept of divinity with the ruthless slaughter of infants can prove a barrier of significant challenge, and one that may even be insurmountable. We are called to do so when reading this week’s parshah, and we are also asked to do so when viewing the morning’s global news report. Innocent people, many of them children, lose their lives in horrific and senseless acts every day. The luxuries of our western lifestyles appear gratuitous when compared with the daily reality of so much of the world. How do we, as Jews, actualize the command for each of us to love our God with all our heart, soul and strength? How do we maintain the fortitude to pursue justice and be that brilliant, shining light for all people?

The death of the first born is the tenth and final plague of the Exodus story, recounted every year during the Pesach seder. The story we tell around our tables, while ostensibly about freedom from slavery, includes much suffering. Lest we fail to appreciate the trials our ancestors endured, we dip our parsley in salt water to mimic the taste of tears, and choke down horseradish for the sharp sensation of bitterness on the tongue. Perhaps it is this emphasis on suffering which prompted a friend of mine to complain of the remarkable dearth of joy and celebration in Jewish holidays.

Appreciating the incalculable suffering of others, both historically and today, is valuable and necessary if we are to co-create a more just and gentle world. Understanding the persecution of our own people over the course of centuries is relevant when evaluating the anti-Semitism that now flourishes in some parts of the globe. Yet residing permanently in such a morass can be dangerous. I believe most humans are inherently empathetic, and we hurt to some degree when we learn of the pain of others. Our hearts are not invincible and our minds are not immune from the endless toll of violence, hatred and torment our news media so deftly provides. If our Exodus story were rendered in headline format, it may include such gems as, “Thousands Afflicted with Boils, No Known Remedy,” “Locusts Devour Crops, Famine Imminent,” and “Babies Slaughtered, Pharaoh Blames Hebrew God.” The information can be overwhelming. It can easily suffocate our joy, hope, and faith in divinity.

These moments call for practical intervention, returning us to the beauty of the present moment. Lengthy treatises on the dynamics of faith and the nature of God exist in abundance in our tradition. But when we are worn down by the reality of a child torn to pieces when her small body is used as a bomb, or when we burn with both anger and helplessness reading of attacks on synagogues, we need something less densely philosophical. When we honor our people through the yearly reading of the Exodus story, and the tenth plague sticks uncomfortably in our throats, all of the lofty invectives of Rabbis extolling us not to question the divine plan won’t make those murdered children any easier to accept.

This morning, I enjoyed the privilege of awakening next to someone I love, who loves me in return. There is much divinity to be found in snuggling. I climbed a mountain, ascending to its peak as the sun rose in the sky. There is peace and incomparable beauty in the wilderness outside my door. I ate lunch – itself a miracle in a world where so many go hungry – and savored an eggplant steamed to perfection. So much simple joy exists in how we choose to feed ourselves. On Pesach, we recline on cushions because the comfort of freedom is nothing less than sublime. We sing songs and hide the afikomen because silliness and laughter surely make life sweet. To live life fully, to cultivate open-hearted happiness, we must not linger too long in the shadows. We must be able to shift our awareness from a horror that deserves to be known, to a more perfect and mundane moment. Yes, a Yeshiva student praying with Chabad was stabbed by an assailant explicit in his anti-Semitic motives. We must recognize this reality. The story must be told. Any yet, we must also be able to move our awareness to the patch of sunlight illuminating dancing dust motes, or the chatter of birds outside the window. The perfection of these moments must be recognized, as well.

If we fail to redirect our awareness, we risk our joy and happiness. If we remain mired in the indisputable ugliness of our world, we risk losing the better parts of our nature which may only be nurtured through our world’s indisputable beauty. It isn’t always easy. It may seem flippant, even irresponsible. But if we are to ever truly feel a love for God, if we are to do the difficult work of justice, we need to be responsible for the tender care of our own souls. Parshah Bo calls us to tell the story of oppression. It does not ask that we reside there.

Filed Under: Jewish Text (Torah/Haftarah/Talmud), Judaism & Belief, Passover, Random (Feelin' Lucky?) Tagged With: convert to judaism, convert to judaism online, D'var Torah, darshan yeshiva, mindfulness, online conversion, parshah bo, patrick "aleph" beaulier, patrick aleph, punktorah, rabbi beaulier, rabbi patrick aleph beaulier

Parsha Vaera: The Blessing of Plagues

January 16, 2015 by Amanda Martin

woman plagues

As I write this, I am plagued by an injury sustained while strength-training. Ostensibly, the damage to the muscle and tissue is a result of heavy deadlifting. Truly, however, this injury arose from single-minded stubborness and a willingness to sacrifice the body in service of the ego. I routinely skip rest days, ignore pain, and restrict my intake of nutrients. This injury was inevitable and I’m fortunate it wasn’t much worse.

In this week’s parsha, Egypt is plagued. Moses, with the help of his brother Aaron, is on a divine mission to free his people from slavery. Pharaoh is unmoved by the repeated entreaties to free the Israelites. Our Torah tells us that it is God who has hardened Pharaoh’s heart, in order to prove divine power irrefutably. We may also understand the economic benefit of slave labor to the Egyptian state. After a few generations, it may indeed be very difficult to relinquish such capital.

So, plagues are delivered to demonstrate the supremity of the Israelites’ God. Water turns to blood, frogs overrun the countryside, lice rises from dust, and swarms of insects bedevil people and animals alike. An unspecified pestilence causes livestock to sicken and die, boils erupt on flesh, and hail inflicts vast damage. Despite the horror that is surely wrecked on the Egyptian people and land, Pharaoh remains resolute. Although he often concedes to Moses’ demands, he always changes his mind at the last moment. “But when Pharaoh saw that the rain and the hail and the thunder had ceased, he became stubborn and reverted to his guilty ways, as did his courtiers. So Pharaoh’s heart stiffened and he would not let the Israelites go, just as the Lord had foretold through Moses” (Exodus 9:34-35).

In our Torah, such plagues are direct messages intended to disrupt habitual patterns of behavior and foster new perspectives. Pharaoh’s comfortable reality encompasses an Egyptian pantheon of gods and the entrenched idea of Israelites as Egyptian slaves. Recognizing the Israelites’ God as all powerful, and embracing the concept of the Hebrews as an independent people, is a radical departure from all Pharaoh has known and believed. Only extreme events can bring about such a change.

Although I have been aware that my own routines were not necessarily supportive of optimal health, I’ve never experienced an immediate need to re-evaluate my priorities. With this injury, I have endured unremitting pain and been sidelined from virtually all physical activity. I have been forced, much like Pharaoh, into new ways of thinking. Unlike Pharaoh, my ego has indeed surrendered to my body.

Our world today is plagued by so much. Poverty, hunger, obesity, violence of all kinds, racism, pollution, disease… The list is much longer than we can easily comprehend. This parshah reminds us that such plagues are calls to action. What must we change in order to effectively address them? What thinking must be shifted? What behavior must be transformed? In our individual lives, in our communities and globally, we all are gifted plagues so that we might grow into paths of wellness and righteousness. Change your thinking, change your world.

Filed Under: Jewish Text (Torah/Haftarah/Talmud) Tagged With: convert to judaism, convert to judaism online, darshan yeshiva, exodus, online conversion, patrick "aleph" beaulier, patrick aleph, punktorah, rabbi beaulier, rabbi patrick aleph beaulier, Torah, Vaera

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