Vayeshev, No Means No

November 25, 2018 by • D'var Torah • 0 Comments

In 2002 at the end of our first International Chevra Kadishaconference in Rockland Maryland, I was given a copy of a tome I had, dare I say, long coveted. One of my fellow organizers gave me Joshua Jacobson’s book: Chanting the Hebrew Bible: The Complete Guide to the Art of Cantillation, all 965 pages. I cracked it open and saw this sub-heading on page 108: Rabbinic Exegesis of Shalshelet. I was smitten!

Image result for Jacobson the complete guide to cantillation

The shalshelet is one of 4 rare ta’amim – and it occurs four times in Torah, 3 times in Bereshit. One of those times is this week, in Vayeshev, when Potiphar’s wife is attempting to seduce Joseph and he refuses her invitations. Hit the shlashelet.

Shalshelet means chain; this ta’am is a three-part chain both in appearance and sound. Our Sages suggest that its placement over the word “refused” implies that the chain of tradition (shalshelet mesorah) allowed Joseph to envisage his father’s face, which then enabled him to resist the charms of Mrs. Potiphar and to not break that chain of generations. That said, Joseph did marry an Egyptian woman later on and there was nary a ta’am reminding or rebuking him then.  Jacobson is slightly dismissive of such metaphorical readings. As he notes, the shalshelet – as with other ta’amim – holds a much more functional and grammatical aspect.

Related imagehttps://www.shamaileibowitz.org/2014/11/is-shalshelet-sound-of-wavering.html

In traditional Judaism the previously mentioned shalshelet mesorah is a chain of tradition understood to be unbroken – and references the rituals, traditions, and texts that have informed the Judaism of generations past, present and future.

In our sidra this week, Joseph sees himself in the eyes of Potiphar’s wife and he refuses to break this chain. It is one of those “no means no” moments in Torah.  The shalshelet over the word “refused” adds an emphatic and elongated aspect to his refusal. With apologies to Jacobson, did Joseph refuse three times? Does the ba’al or ba’alat kriah chant the shalsheletdifferently at each third of the note, perhaps increasing the volume sequentially within the ta’am? The brilliance of the cantillation system is that it not only allows the reader some degree of interpretation, it demands that act of interpretation from the reader.

Joseph’s refusal evokes our sympathy. He is young, but nevertheless, the delectable advances of his mistress are such that a question hangs in the air – how could he refuse? He must have been aware of his setting – the sumptuousness of which implied power. Joseph was sold by his brothers to Potiphar, who was a captain of the Egyptian guard, ominously, he was named Chancellor of the Butchers. Eventually Potiphar put Joseph in charge of his personal household. Temptations must have been many. But Joseph’s no meant no, however tempted he might have been. Mrs. Potiphar’s claims, though false, were taken for truth, and he was imprisoned.

The years he spent in the dungeon bespeaks a kindness in many ways – one could easily imagine rulers of that age not thinking twice about beheading such young men. But, in Biblical fashion, there is an ironic resolution that will play itself out as Joseph comes into his own power. 

After Joseph’s interpretation of Pharaoh’s dreams, and his subsequent appointment as overlord of Egypt, he is said to have married a woman named Asenath, who was the daughter of one Poti-Pherah. Poti-Pherah may have been the same person as Potiphar – and/or of his wife. Joseph thus married the daughter of the woman who had accused him of rape. But if, at any point, if Joseph had not refused, if he had not spent time in prison with the Chancellor of the Cup Bearer and Chancellor of the Bakers, if they had not heard his wondrous interpretations of their dreams, if he did not live to interpret Pharaohs dreams – this shalshelet of events would have been broken. The unbroken chain enables our story to gallop forward. Chad Gadya, chad gadya…

The ta’am shalshelet marking Joseph’s refusal might also indicate a memory of his own dreams – one does not forget such significant dreams. He knew that God would bring the sheaves to bow before him. His time was not yet. Franz 
Rosenzweig*and Joseph thus become linked by a phrase – not yet – that brings them into my modern day shalshelet:  Chevra Kadisha linking “not yet” (perhaps an early version of the marshmallow test), and dreams with our ongoing exegesis of Torah. So too may we all be wondrous and innovative links in this chain of shalshelet mesorah.

Shabbat shalom

*When German Jewish theologian Franz Rosenzweig was asked whether he performed a particular mitzvah, he often replied, “Not yet.” He recognized Judaism as a process, something living and capable of change. He also taught that it was in the doing of a mitzvah that one understood the significance of that mitzvah. What is that space between not ready, not yet, and maybe, now?  It will be different for each of us.

Vayishlach

November 18, 2018 by • D'var Torah • Tags: • 0 Comments

Shabbat shalom, everyone!

This week our parahsah is Vayishlach. Ya’akov is returning to the Land after twenty years in Haran, where he has acquired wives, children, sheep, goats and considerable wealth. Before crossing the river Yabbok, night falls, and again, in a famous sequence, Yaakov has a dream/vision/encounter with – whom? A man? An angel? His conscience? The text can be confusing:

“Now Jacob was left alone, and a man wrestled with him until the rise of dawn. When [he] saw that he could not overcome him, he struck his hip-socket, so that Jacob’s hip-socket was wrenched as [he] wrestled with him. Then he said, ‘Let me go; dawn is breaking!’ But [he] said, ‘I will not let you go unless you bless me!’ The other said to him, ‘What is your name?’ and he said: ‘Jacob.’ [He said,] ‘No more shall you be called Jacob, but Israel, for you have struggled with God and with human beings, and you have prevailed'” (32:25-29).

We can get lost in the “he’s” in this paragraph – but clearly Yaakov was engaged in a lengthy and life-changing struggle. How do we bring this wrestling into our lives?

There are many ways to “read” text – sometimes we may even absorb text into our bodies. This week I was helping my mother at the dentist. Mum is less able to follow instructions these days about how to move her body, so getting her into the dental chair involved me guiding her and then lifting her – and then it happened. I felt a searing pain in my own hip-joint! So this week, as I have considered the implications of Yaakov and his actions, I have also had pain in my own tuchus!

Pain can slow us down. Pain can make us consider our moves more carefully, it can even allow us to see the world from a different vantage point. This week in my Rabbinics class, one of my classmates introduced us to the work of Rabbi Kula – a 7th generation rabbi who sees himself as an innovator within the Jewish world. Pain met innovation!!

Rabbi Kula wants us to consider using the tools and instruments of Judaism in new and innovative ways – otherwise, he warns, our Jewish institutions will wither from neglect. He suggests, I would venture, that like Ya’akov, Judaism is injured, and to heal, needs to innovate from within – we need a vision, a dream.

Our very name, Israel, comes from this night of wrestling and of demanding questions, and like Ya’akov/Yisroel, many of us continue to wrestle. R. Kula suggests, I believe, that such wrestling must continue and is an essential element of innovation from within. We need to use the tools and technologies within Judaism to build stronger connection and community– in ways that will be meaningful to people who have stepped out of Judaism.

It can be difficult to formulate specific strategies from a generalized ideology, but I think we need to try. We need to ask more questions – and we need to develop some answers. And to help us, we turn to that timeless technology, Torah.

Let’s come back to Vaysihlach. Rachel, Leah, Ya’akov, Esau – what were the building blocks of their flourishing and their connection? As Ya’akov became Ya’akov/Yisroel what happened to his nature, his inclinations, his desires? Text is a technology – our Sages taught us often about the power of the words on our tongues. What can we learn today from these ancient teachings?

When we take Torah and absorb these stories into our own bodies, when we wrestle with these teachings, we build connection. Let’s build community together. Shabbat shalom.

Rosh Chodesh, Vayetze

November 11, 2018 by • D'var Torah • Tags: • 0 Comments

Shalom Aleichem. There was a chassid who used to travel a great distance to be with his Rebbe, chassidic master Rabbi Aaron of Karlin. Once, while making his journey, he was asked why he couldn’t find a Rebbe who lived closer to his own town.

“Going to the Karliner gives me special powers,” the chassid replied. “I can read everyone’s thoughts.”

“In that case,” one man challenged, “can you tell me what I’m thinking of right now?”

“You’re thinking about God,” said the chassid.

“You’re wrong.” said the man. “I wasn’t thinking of Him at all.”

“You see?” said the chassid. “That’s why I travel to Karlin…”

In Vayetze, Ya’akov is also making a journey. He has left his home, and is returning to Haran – the same land his grandfather Avraham was called to leave. The sun had set and Ya’akovpiled some stones to make a pillow of sorts, closed his eyes, and while sleeping, he had a dream about a sulam, a ladder connecting this world with the beyond, with angels ascending and descending. Every year Vayetze and the Karliner’s teaching awaken me to my own journey, my angels, and my sulam.

My journey began with a teaching decades ago, with my-then Rabbi Victor Reinstein. Today we often exchange Vayetze letters, exchanging news of our lives and still noting our latest thoughts on this mysterious sidra.

The second pasuk in Vayetze says, “Vayifgah bamakom,” which means, ‘And he met up with that place.’ But Rashi, elaborating on the term vayifgah, teaches us that pegia (the root of the word), also means to entreat.Ya’akov met up with, encountered, and entreated with God (HaMakom) – or was he encountering his own place of separation, of wound, within himself?

In his book, Beit Aharon,the Karliner, Rebbe Aharon, suggests the word vayifgah also means wound or injury; he suggests we are all on a journey of healing, not just Ya’akov. Ya’akov was fleeing from his brother, but also leaving his family.

His heart must have felt wrenched, not just by leaving, but by his actions that had precipitated his flight. He was wounded, and separated within and without. The Karliner teaches that part of our life-work is to repair our separated and wounded heart-selves, so that our hearts will not be divided against our place, our God, Ha Makom.  Shelo yihiyeh libcha chaluk al HaMakom

The Karliner taught that healing our separations from God is linked to healing our inner woundedness, and the only way to effectively heal is through deep encounter, through entering deep prayer, vayifgah bamakom. Yet how do we pray when we feel separated from our Source?  This dilemma is our journey. This is our sulam. We are all ascending and descending from HaMakom.

For nearly 25 years this phrase Vayifgah bamakom has taken me on a journey. To New York City, from Eichler’sto Levines, and to Der Arbeter Ring, the Workman’s Circle;all stops in search of information about the Karliner. It has taken me through a friend and emissary to Israel and to JFK airport. But to shorten a long story, we will begin at my first stop, at Eichler’s Bookstore. I wandered around, finding nothing, and finally asked one of the frum young man, who was busy sorting kippot, if he knew anything about the Karliner. He startled, abruptly and then he asked me, “Who are you? Where are you from?” I stuttered a bit, taken aback by his brusque tone, and mumbled something about Victoria, finding out later he barely knew where Canada was. He ran to the phone and called his Rebbe – he was a Karliner, he called back to me, over his shoulder, in fervent excitement. He said you could ask a thousand New Yorkers they could never tell you about the Karliner. “Who are you”?

He then invited me for a Karliner Shabbos, to celebrate Shabbos with a joyous abandon I would never experience anywhere else, but I shyly declined. I had played enough Jewish geography by then to know that within one minute I would be deemed treif. The joy, the exuberance of the Karliners would not, I knew, extend to a lesbian convert.  But then I continued to meet that same Karliner, year after year. He would leave one job and then appear at my next destination – a year, even two years later. He sent me to learn Vayetze with the Karliner rabbi who ran the Bialystoker Center for Nursing and Rehabilitation which was still standing in the Lower East Side – and then I was invited to a wedding downstairs, where the hassen, the groom, and kallah, the bride, were surrounded by angels in wheelchairs.

I think of Vayetze as the original encounter therapy. We need to follow the Mystery that is core to our journey, follow the clues we are given, face into our absences and separations, and let those absences and empty spaces guide us back to prayer, back to God.  Angels will guide us, a bit like my elusive, impish Karlinerboychik – and one day we will surprise ourselves with the question that has dared not yet pass our lips.

This year, as I thought of “my” Karliner, and how he followed me/I followed him around the Jewish bookstores of NYC, I thought maybe I was one of his angels? Maybe he wanted to peer beyond his world, just as I longed to peer beyond my own. I know we each have a coterie of angels guiding us forward to face into our own vayifgah bamakom. Maybe he was one of my angels. Maybe, maybe, I was one of his.

Today, when we read Vayetze, I still travel to Karlin. I still ask my angels to help me heal, as I know the healing is never done. I wonder where my Karlinerboychik is these days – I know there was something he was yearning for and I wonder about his journey. And I am filled with yirah and rachmanes, awe and compassion, for the pain, the separation and the healing of this journey we are on. I know we each have a sulam, we each have our angels, who come to us in the stillness of the night, and in that stillness, we being to heal. Aleichem shalom.

Toldot: Deception – or love?

November 4, 2018 by • D'var Torah • Tags: • 0 Comments

In the early twentieth century a man was brought to Rabbi Avraham Yitzhak Kook. This father had given his son a good Jewish education, he tried to set a good example, and he kept the mitzvot. Now, however, his son had drifted away from Judaism; he no longer kept mitzvot, he did not even identify as a Jew any more. What should he do? Rav Kook asked the father, “Did you love him when he was religious?” “Of course.” “Now,” Rav Kook replied, “love him even more.”

But what is even more? And from whose vantage point – that of the father or the son? The Sefat Emet, taught from his grandfather, “Everywhere there is a hidden point of God. We only have to remove the external covering in order to reveal that innermost point, which is called a “well of living waters.” What did the father need to uncover in himself to reach out and love that inner well of his son?

Toldot is a story of such a dilemma. Our text polarizes the natures of two twin brothers. Esau, the elder, is an am ha’aretz, a simple man, a hunter, a ruddy-faced outdoorsman. He is emotional and hearty, but, as commentators note, not a scholar. His brother Ya’akov however, is understood to be a scholar of Torah, one who stayed in tents to learn. We see in Rashi that our Sages say that he went to the Yeshiva of Shem and Ever, where he studied for 14 years. Eventually, one brother wins, one brother loses. Love and deception are at the core of this story.

We will see, to paraphrase Rashi again, that deception begets deception. Ya’akov will find this out when he finally weds and beds his beloved Rachel, only to find the not-so-beguiling Leah lying in his bed. As we learned last week, kinyan (acquisition in marriage) is kinyan by any other name. We can certainly hear by the shock in his voice, that Ya’kov has indeed consummated this marriage. Sex trumps deception; and, as Leah wryly notes, comeuppance was Ya’akov’s due.

But is Toldot really a story of deception, of what will be eventual retribution? Or is Toldot more a story of listening to God, and following through, even as one son will clearly be hurt, enraged and walk away? God spoke to, and provided very clear instructions to Rivka, about who should serve the other. Rivka’s interventions – which were considerable, and made over the somewhat querulous concerns voiced by her son Yaa’kov – were entirely in order with the prophetic instructions she heard from God while she was still pregnant.

Over the years I have given much thought to this sidra, especially to the nature of Yitzhak. In this sidra Yitzhak is now the father. What did he see? What did he know? Was he deceived – or was he a deceiver himself? When does deceit merge with the demands of love? When does love conflict with the demands of God?

As Sefat Emet taught, sometimes what is hidden, holds truth. Yitzhak is at his most enigmatic in this sidra. He reaches into his innermost truth, and while externally he feels the rough, smelly, hides of goat, we know he knows we know. There is cosmic laughter at this point, reflecting the very core of his being. Yitzhak is a man who has held goats in his arms. In touching his son Ya’akov, I think Yitzhak is uncovering his son, finding his own pintele Yid, that inner well of God’s Presence.

Last week I spoke about how Yitzhak found healing through the redemptive quality of his love for Rivka. This week I suggest that love was the primary emotional verb in Yitzhak’s tent – and not deception. Toldot is about tough love.

Toldot is acted out to afford the players a stage to actualize God’s command. The first born must be supplanted, even as he was also beloved. Rivka and Yitzhak needed a strategy to allow them as parents to bank their love in a trust fund, an account that reached to a future beyond that of their sons. Their future was the future of the people Israel – a people barely conceived of at this point – and that future covenant was at stake with the granting of the Blessing.

In this sidra we sit at a crossroads – pagans to the left, Israel to the right. Yitzhak may have had diminished sight but I believe he could see well beyond any immediate physical limitation. Even as Yitzhak became increasingly tent-bound, he understood and loved both of his boys, and he knew what he must do. He also knew from his earliest years he must stay in the Land. Unlike his father, unlike his son, he stayed. Perhaps Yitzhak knew, even then, that possession was 9/10 of the law. And so, he stayed. In that staying he gave us our future. The ohel, the tent, that once filled with love’s light became a light that enabled both Rivka and Yitzhak to see how to make hard decisions – the hardest decision – choosing one son over another. One son only would carry the Blessing, the Covenant forward.

Before my father died, he chose me from his four living children, to be his executrix. After his death, there was some degree of contention that came from one of my siblings, and in support of my decision in the matter, my youngest brother turned to me and said, “You have all the power.” He said that with love.

Blessing, Covenant is power. Let us never underestimate the power of this Blessing. This Blessing is our heritage, our obligation to pass forward.  In the words of my beloved father’s favourite song, “I once was lost, but now am found, T’was blind but now I see.”

Rivka heard and Yitzhak saw. They did what needed to be done.

 

 

Chaye Sarah

October 28, 2018 by • D'var Torah • Tags: • 0 Comments

The life of Sarah begins with her death. And from death, new life begins.

Eliezer – Abraham’s servant – was sent to find a wife for a now ageing Yitz. Yitz is alone. He is alone like the silence around him. He is bereft of a father he can trust, and with her death, he is now bereft of his mother. And, increasingly, with his sight diminishing, Yitzhak has a smaller and smaller mah, a perimeter beyond which he does not let himself step. He is alone.

He is lonely in his emptiness. He only leaves his rough flap of a make-shift tent to wander into the fields at even time. He stands in the late drooping light, listening to birds sing their praises of light and of worms, and he feels the meadow grasses brushing against him softly, the only touch he can abide.

He silently yearns for something – someone – perhaps the nameless One? Not yet. He is still burning with betrayal, even as he knows somewhere in his being that his father Abraham was just trying to meet some testy demand of the One. Whenever he drifts towards that last journey with his father, all Yitz can think of are words like appeasement, malicious, betrayal in a rushing thicket of words that hobble his mind. The grasses stroke against him quietly, and then a teasle thorn caught against his miel, his tunic and the loosened miel slipped back from his shoulders. As he first held, then readjusted the tangle of rough wool in his hands, he stopped. He listened. He looked up.  Yes, there, in the distance. He hears a caravan approaching, but who is drawing near? He tightens his miel closer against the chilling air, and waits, standing, frozen in his fear of other. The air is quiet now. Still.

All he can feel is the plodding gait of the camels, the g’malim – and he thinks back to that other walk, uphill, the branches for the offering strapped to his back. He feels their weight, their hard dry shove against his backbone, his insistent question, his not-yet-dread beginning to calcify those same bones. His questions deflected, he continued to walk. And now, he stands very still, barely touching the sprouting grasses that surround him. The light is dimmer, the camels approach.

He knows within those same bones – how does his know this? – he knows this approaching caravan will change his life-course. He can feel again a pin-prick of a question defiantly opening what had been battened down. He felt that question that moves us all from the ground we once knew to the ground we know not yet, almost bypassing present time and space. Yitzhak wants to avert his eyes – he wants to look away, he wants to step out of this magnetic field that surrounds him, weaving its web tighter and tighter around his feet, so that he cannot step away or closer. He is held by a grip tighter than the hands of his father. He peers into vagueness.

A figure reaches up against the gloaming sky and adjusts what was light into darkness – all he can see is movement, this figure slipping to the ground, near but far, close but distant. He is cold. He cannot move. The figure approaches. Her eyes search his own and she holds his question, and then they both weep with tears of recognition. They begin to stroll through the grasses, their hands stopping occasionally to caress the golden plump seed heads, and too soon they reach the pounded ground outside her tent, the ohel that held the life of his beloved mother, Sarah. Tired canvas sags against the poles, fraying carpets less a welcome than a warning, the entrance laced tightly against the winds.

Slowly, Yitz worries the knots and then unties the laces. He tugs against the ropes pulling them taut, tightening each knot securely to each tent peg. He opens the tent-flap and invites these eyes to enter. He feels his muscles, his ligaments, his bones begin to dissolve into a light familiar, a light that seems to defy the now-night time darkness. יוֹצֵר אוֹר וּבוֹרֵא חשֶׁךְhis father used to say as they walked that walk. Light and darkness are One, he used to say, as fractals of light fractured windows from the darkness of night. 

Yitz turned, and faced her eyes again, and he saw that her veil was now unhooked, her layers of shawls loosened. Ani Rivkah, she whispered. I have come, he’neini. And she took her palms and rested them against his brow. Then slowly, sliding down the planes of his loneliness, her hands came to rest, strongly, against his heart. Ani Yitzhak, he whispered into the retreating silence.

In that moment, as golden light filtered into this tent of his mother, his heart cracked. He almost keeled over. He couldn’t breathe. His knees buckled and then her hands caught his arms and she held him. Her strength held him and all the fear in his bones flowed into and through her hands and he looked up into her face. And through her eyes he saw he was whole, a seam of love glinting along his jagged edges, mending what once was broken. Ani Yitzhak.

And it was evening, and it was morning, the first day.

Vayeira or the Many Shades of Shylock

October 21, 2018 by • D'var Torah • Tags: • 0 Comments

Last week I noted that there is a Midrashic tradition that Torah existed before Torah (as we know it).  In Midrash Bereshit Rabbah we see an elucidation of this idea. Referencing Mashal, or the Book of Proverbs, our Sages discuss how Wisdom existed before Creation. “The Lord made me as the beginning of His way, the first of His works of old” [Prov. 8:22]. Our Rabbis loved back-dating – “the older, the better”, and this pre-history certainly grounds that maxim.

If we hold Wisdom as an entity apart, however metaphorically, then Wisdom-as Torah existed prior to Creation. Wisdom is viewed almost as an architectural plan, which God then used as a blueprint.  Our Sages understood Wisdom-as-Torah as a foreshadowing, a device that preceded Torah-as-historical document which by nature, entails looking back, giving the reader a history.

Within Wisdom, there was a glimpse, perhaps the briefest of appearances, of what was to come. We see this apparitional collapsing of physical entity into belief much later in the precise architectural plans for the Temple found in the Books of Kings. These plans were written from memory into word, which then functioned as a fulcrum of both memory and hope, as necessity required. In this way, Torahfunctions within tenses almost as God’s description of Self: I was, I am, and I will be.אֶהְיֶה אֲשֶׁר אֶהְיֶה, Torah, becomes that liminal opening, a poteach.

All this is a bit like opening a compressed file on our computers – which this week opens to Vayeira. And Vayeira opens, with just such a liminal appearance, at the very threshold of Abraham’s tent. A question arises of just what, or whom, Avraham saw. The “text” describes a visit by God and/or three men/angels. Abraham was initially head-bent-down whilst recovering in his tent, yet he immediately lifts his eyes and arises. “They” are present in front of Abraham, and yet distant enough that he must run towards them. So too do we experience both the imminence and transcendence of a personal, yet distant God.

We know when we feel the Presence of God –if only for the merest of moments, (with credit to Anaxagoras).  Anaxagoras lived in Greece prior to Socrates, and he was also a philosopher. He noted that, “Appearances are a glimpse of the unseen.” Unseen? Who appeared to Abraham? What did he glimpse?

Further into Vayeira, on the way to Sodom, we encounter Abraham in a verbal duel with God: Who shall live and who shall die?I can’t help but cite Ann Coulter here, who stated that she…”gets a little belligerent when not enough protesters show up at my appearances.” I would like to suggest that perhaps God feels a bit like Coulter. God needs many more of us to show up, challenging and arguing, as did Abraham. Maybe God is saying to us here, “Welcome Me, yes, but argue with Me, challenge Me,be My ezer knegdo, be strength-against-Me.”

I recently watched a documentary about “The Merchant of Venice.” The focus of the presentation was Shylock and the question was Shakespeare’s intention; was it to make Shylock an object of derision? Or was Shakespeare’s intention to plead for the humanity of this man, a Jew? Was this play trying to make what was unseen, seen? His characters are like Matryoshka dolls, nestling within themselves, providing glimpses of tragedy within what was ostensibly a comedy.

“Am I not man like any other, do I not bleed”? Shylock demands. And Avraham asks of God – “are these people of Sodom not Yours?… Will you even obliterate righteous with wicked?” Shylock and Abraham become one with their questions. The courts convene. One court consists of Avraham trudging beside his God. He and God have both chosen each other – in love. But Abraham is dogged – he is not letting God off on any hook. And God too is resolute. There is no happy ending. Not for Sodom.

Shakespeare’s play also ends unhappily, with Portia demanding that Shylock not only be denied his pound of flesh, but that he be punished. Shylock, for his very asking that his bond against a Venetian be redeemed, must now convert to Christianity – a fate so false to Shylocks soul that it is painful to look up. We feel a blade slice through our soul, and we sit like Avraham, our heads bent down.Aach. What will we see when we look up?

Appearances. We think we know what we see. And yet even God wonders what to reveal, what to conceal. God asks, “Should I conceal from Abraham what I do?” Glimpsing what seems concealed, glimpsing that moment where we become Thou, in Buber’s language –this is our journey. God and Shakespeare, Abraham and even Ann Coulter – we all want what is unseen to become seen. Perhaps, with chochmah, with Wisdom guiding us, that holy blueprint can live within us, and guide us towards such a glimpse. An appearance. Vayeira. Shabbat shalom.

Lech Lecha

October 14, 2018 by • D'var Torah • Tags: • 0 Comments

With the opening of Lech Lecha, I realize again how difficult it is to go beyond these two not-so-simple words. Go. Go where? What constitutes a journey, especially in our minds? How do we hear the voice of God: Commanding as in the domain of the Leviathan, or insistent as a mosquito? And how do we understand Lech lecha in the context of understanding the mitzvah of circumcision, brit milah?

I am without that marker of covenant that so concerns God. I am a woman, so covenant holds differently for me; it is not engraved so much on, but in, my body. Covenant is not a marker on my body; I am, in the language of prayer, circumcised on my heart, and thus my soul. Perhaps, for women, our menses can be regarded as a covenant of blood, allowing us to bring children into this world. Yet, that act of begetting, as Bible often references generational continuity, is more an act of physiology than covenant. And, of course, many women do not bear children.

Creation, copulation, castration, and now circumcision and covenant – these “c” words all carry a heavy weight, a kaved, of relationship. These words demand: They demand other becomes as-one, they demand an action that is transformative, changing what was to what is, and now, a cutting that mysteriously becomes covenant. God has demanded this “ot,” as a sign of love, not just of body, but of soul.

Let’s consider that moment of first circumcision we read about in this parashah: Abraham takes a knife, or perhaps a very sharp stone, and then must bring that sharpened edge to his foreskin. It is an almost unimaginable act. I have seen the hands of grown men cup their own genitals, as they wept whilst attending a bris. This act summons another moment, a memory of Avraham holding a knife – the Akedah. Is brit milah, the removing of the orlah, perhaps a foreshadowing of that equally unimaginable act – a father sacrificing his own son – summoned by that same demanding voice of God?

Our Sages had their own questions. Bereshit Rabbah 49.1 suggests that God helped Abraham with this deed, stretching Abraham’s foreskin so that Abraham could make the cut. In another reading from Tanhuma Ye’lammedenu, Lekh lekha 17, a scorpion bit Abraham on his foreskin, thereby conveniently circumcising him. One can feel the squirming, if not to say severe discomfort of these male readers – who ask themselves just how did Avraham manage to accomplish this act?

And so once again, I will return to Don Isaac Abarvanel, who cites Rambam, (not by name, but by idea), when he says that “the nature of the quarry ought to be evident in what was hewn from it,” in reference to Isaac as a descendant of Avraham. Circumcision might be the ultimate identifier, the ultimate mark of Jewish continuity. Abarvanel knew that in his day, many Jews were choosing conversion to Christianity; conversion enabled them to live, circumcision was a signifier of danger. Questions of authenticity hung over them, like that knife in Avraham’s hand, hovering over his beloved son Yitzhak. Were their vows truly authentic? What was hewn from the quarry was now in mortal danger.This question cannot help but bring up the “disappeared” in Argentina, the search for brit milah by vicious Nazi’s. And we must ask – did the mark of Cain become brit milah?

Today, the ritual of brit milah is found to be in question by the very community that has held this “ot” or sign of covenant for millennia. Circumcision has oddly also become a question of authenticity. The word “intactness” is used by those opposed to brit milah, implying a greater authenticity of body, at the very least for those who have not been circumcised. But who has an intact body – are we not all marred (or perhaps mirrored) by the vicissitudes of life?

Evolving new traditions is an oxymoron for many. Yet, we must listen to the many modern-day would-be conversosin our midst. Ferdinand and Isabella are not on the throne, but the lure of Gentility remains. How will we respond?  Judaism is a culture of reminders; the function of our mitzvot is to draw our attention to that larger vision that Abarvanel and our Sages sought. One-ness of body and soul with God. How will we pack this vision of authentic covenant with us on our journeys? Lech Lecha. Go.

And, don’t forget to pack the mohel jokes.

Shabbat shalom.

Noach

October 8, 2018 by • D'var Torah • Tags: • 0 Comments

Shabbat shalom

Noach is described not just as a tzadik, a righteous man, he is a tzadikta’meem; he is perfect. Or in Rashi’s words, Noach was simple-hearted in his complete acceptance of God’s ways: “Walk with Him simple-heartedly (bet’mimus) and look for­ward to what He has in store.”

In the word ta’meem we learn that Noach was sincere, an innocent, honest and complete man. Noach had that perfect pitch of true righteousness. Tam is flavour, taste, but Noach’s ta’am was not just flavour, it was his simple acceptance of God, his honest and sincere correctness of execution of Torah that gave him his status of tzadik tameem. But wait – Noach didn’t yet have Torah, did he? Hold that thought.

We also hear in the root la’tom, (which means endings and completions), a foretaste of what is soon to come.

In Bereshit we met Elohim, yet here, we read that Noach walked with HaElohim, not just Elohim, but HaElohim. The use of the direct object reinforces that God is The One, The God (plural). Five verses in to our reading, we see in verse 14 yet another fascinating construction. Noach is told to a’sayl’chatayvat – he is told to build an Ark. Simple.

Our Sage Abarbanel, a commentator who lived in Portugal during the 1400’s, notes in this command, a reproof for Noach. He describes Noach disapprovingly, as someone who chose to remain aloof from the behaviours all around him. For Abarbanel, the Ark symbolized how Noach closed himself from trying to help those around him. Instead, he shuttered himself in his ark and sailed away.

Given the desperate times for Jews in Spain and Portugal during the 13th-15th centuries, it is interesting to note this disapproval in Abarbanel. Apparently, he usually took issues of the times – social, political and certainly religious into consideration; he believed that mere detached Biblical commentary was not enough. He believed that the actual lived lives of Jews must always be considered – even when writing about Torah. It is fascinating to me to note how he brought such issues into his exegesis. One marvels again at how modern pre-modernity seems to be.

Bearing Abarbanel in mind, what happens if we read this command of God to Noach differently? What happens if we read these words as a construction similar to lechlecha, the words of which can be read either as “Go” or “go into yourself.”

We can then read this “simple” command regarding mere boat-building as a timeless and more complicated command. Make of our selves an Ark. We are commanded to become a tayvat, an ark that will float on the waters of Torah, an Ark that will keep each of us safe from the tohuv’vohu (void, wildness) of elemental Nature, an Ark that will represent our individual and collective covenant with God, an Ark that reminds us we are not vildechayim, wild animals, but a people who choose order –a people who choose to walk with God.

And imagine that Judaism –a construction that is yet to come into this narrative, and yet one that hovers over Noach like the proverbial rainbow – is that Ark.

I recently read again about our genetic origins. It is the kind of idea where I feel as if I need a vice grip on my brain to hold it, and yet I find it allows me to better understand Torah in a way with which I had previously struggled. It allows me, tentatively, at least, to hold that beginnings are within beginnings are within beginnings.

All the eggs a woman will ever carry form in her ovaries while she is a four-month-old fetus in the womb of her mother, whose eggs were formed in the womb of her mother, so each of us spent five months in our grandmother’s womb, and she in turn was formed in the womb of her grandmother.

How did Noach know Torah before Torah? Torah was given, before it was given.  How does Torah precede Torah? Perhaps as the eggs of that first mother, so too does Torah lodge in our wombs for generations – hidden, interior, emerging in successions of generations later.

Our bodies are our arks. Our bodies hold our stories past, present and future. New studies in the field of epigenetics are also opening up Torah. Epigenetics literally means “above” genetics. It refers to external effects which can then modify our DNA; modifications that can turn certain genes “on” or “off.” These modifications don’t change our DNA, but they do affect how our cells “read” genes. Studies in epigenetics are also demonstrating that extreme trauma our parents and our parent’s parents may have experienced is held in their cellular structure; trauma that can be passed on to subsequent generations.

For a people who have suffered centuries of trauma, but also of joy, these studies hold incredible import. Pain and joylie within our bodily Arks.

So with Noach, with Abarbanel, let’s build an Ark of our-selves. Let’s not sail away, but sail within, together, an Armada of Torah sailing towards HaElohim.

Shabbat shalom.

 

 

October 1, 2018 by • D'var Torah • Tags: • 0 Comments

God creates the world in six days. On the first day He makes darkness and light. On the second day He forms the heavens, dividing the “upper waters” from the “lower waters.”
On the third day He sets the boundaries of land and sea, and calls forth trees and greenery from the earth.
On the fourth day He fixes the position of the sun, moon and stars as timekeepers and illuminators of the earth.
Fish, birds and reptiles are created on the fifth day; land animals,
On the sixth day God creates the human being.

God ceases work on the seventh day, and sanctifies it as a day of rest.

God forms the human body from the dust of the earth, and blows into his nostrils a “living soul.” Originally Man is a single person, but deciding that “it is not good that man be alone,” God takes a “side” from the man, forms it into a woman, and they are united with each other.

Adam and Eve are placed in the Garden of Eden, and commanded not to eat from the “Tree of Knowledge of Good and Evil.” The serpent persuades Eve to violate the command, and she shares the forbidden fruit with Adam. Because of their sin, it is decreed that man will experience death, returning to the soil from which he was formed, and that all gain will come only through struggle and hardship. Man is banished from the Garden.

Eve gives birth to two sons, Cain and Abel. Cain quarrels with Abel and murders him, and becomes a rootless wanderer. A third son, Seth, is born to Adam; Seth’s eighth-generation descendant, Noah, is the only righteous man in a corrupt world.

 

Bereshit: So many conundrums!

Rashi, the master of p’shat – a simple straight-forward meaning on text – challenges that they typical reading of Bereshit as a Creation chronology is incorrect; Rashi says this usage of “reishit” demands an explanation.  “This verse is nothing if not mysterious. Expound – explain me.” He points out the waters already existed, for example.

He teaches us: “In the beginning”, describes not the clarities of origin and cause, but the potentialities of purpose.”

Our Sages agree and apply the Rabbinic principle that there is no chronology on Torah.

How do we understand the Creation of the first humans – who were made in the image of Elohim (plural)? Is God Echad, One – how do we read the name Elohim? God’s name changes within the first two chapters to Adonai Elohim – how do we understand these namings.

Connect the creation of the world with standing at Sinai.
Anokhi meets anokhi.

The “I’ness”Anokhi of God, of Creation hears the anokhi “I’ness”of the humans standing at Sinai, who say, “na’asehv’nishma“– “we will do, we will make the world.” So from this perspective, Israel (also) creates the world, simply by finding their place and standing at Sinai. The giving of the Torah is commonly referred to as ma’amad har Sinai – the standing at Sinai. How does our own anokhi within, stand and meet the One who is Anokhi?

Omed – What does it mean to stand? To under-stand?

Talmud makes an extraordinary observation about the paradoxes of “standing”: No ‘man’ stands on it (can rightly under-stand)the words of Torah, unless he has stumbled over them.

And then we have the angels – who argued with God at both of these moments – Bereshit when God wanted to create humans and then later at Sinai when God wanted to give the Israelites the Torah.

https://www.myjewishlearning.com/article/do-first-understand-later/

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