Torat Moishe - Moishe's Torah

Old Laws, Our Story

noreply@blogger.com (Zvi Bellin, Ph.D.) — Mon, 13 Feb 2012 14:02:00 +0000

Parshat Mishpatim
Shmot 21:1-24:18
25 Shevat 5772 / Feb. 17 – 18, 2012

Old Laws, Our Story
by Zvi Bellin, MHHQ

This week’s Torah portion starts off with some laws that are hard to relate to and hard to swallow. The opening verses (Shmot 21:1-6) talk about owning a Jewish slave and the conditions of the slave going free, marrying, and term of service. It seems quite awful and as I learned more about the laws from Rashi (Rabbi Shlomo Issac, France, 1040-1105) things got even more bizarre.

Here is what Rashi writes on these verses (paraphrased):
You can only own a Jewish slave on two conditions: (1) A Jew can sell themselves (we are talking about males here, but they come with their wife and kids if they have any) IF they are trying to get out of poverty, and, (2) The courts can sell a Jewish man IF the person was a thief and will pay off his dues for what he stole by the money made for the sale.

The verses teach that an enslaved Jewish man can be given a wife. The wife and children are property of the slave owner. In this case, the master can only force a man to marry a female slave IF it is the case of a thief sold by the court AND if that thief is ALREADY MARRIED TO A JEWISH WOMEN. So the female slave that is forced to marry and sleep with this Jewish male slave MUST be non-Jewish. If the male Jewish slave is NOT married before he is sold into slavery he cannot be forced to start a family with a non-Jewish slave. Why??

The Torah does not want to entice any Jew into remaining a slave, so if you are single and then go into slavery and become a family man, you might want to stay a slave so you can remain with your non-Jewish wife and children. But if you already have a family out of slavery, you will NO WAY want to remain with your non-Jewish wife and kids in slavery. You will prefer to be a free man with your free Jewish wife and children. And if you do not prefer freedom, but you want to stay a slave – you have your ear pierced by a door post as a permanent symbol of your choice. (Of course, at the end of the 50 year Jubilee Cycle – you must go free, no ifs ands or buts about it!)

So, OMG! There is no way around these laws as completely insane from our current world view. The Torah world as explained by Rashi was a world where marrying multiple wives was encouraged! A world when the opposite of being a free person was becoming property and losing your entire personal agency. (They were forced to marry strange women, have children, and then forced to cut their ties with these people.) Where women were always treated as property and non-Jewish slaves were barely considered human.

According to Rashi, there are some points of compassion in these laws. A slave owner who buys a married Jewish slave, must provide for the entire family. A person who is a thief has the opportunity to give back to his community even if he cannot afford the punishment of his crime. (Perhaps there is something to the rehabilitation to criminals, keeping them as part of the community, which our current legal system is missing.) But it is really tough to make sense of these laws sometimes and they can be a huge turn off for folks that are poking around or teetering on the fence of Jewish involvement.

As we turn our sites to less of the Torah as narrative, and more as a rule book, I want to remind myself that this Torah is only the jumping point for what it means to live a Jewish life. We are allowed to, as generations have done before, to struggle with these laws, disagree with them, hate them, and break them. The words we read are a lot more nuanced when we bring in the oral tradition, Rabbinic commentary, and real life applicability. Taking in all of these levels is what learning Torah is really about. So laugh, cry, shout, and elate as we continue to learn our historical text. Make it your own!

Human Leadership?

noreply@blogger.com (Zvi Bellin, Ph.D.) — Tue, 07 Feb 2012 14:01:00 +0000

Parshat Yitro
Shmot 18:1 – 20:23
18 Shevat 5772 / Feb. 10 – 11, 2012

Human Leadership?
by Barrie Schwartz, MH New Orleans

This week’s Parsha, Parshat Yitro, begins with Yitro, Moshe’s father-in-law coming to visit Moshe and the People of Israel after they have crossed over the Red Sea. Yitro, observing how hard Moshe is working and micro managing the people of Israel, suggests that Moshe set up a system of judges. Moshe listens to his father-in-law and sets up a system within the People of Israel. Following this chapter, God gives the People of Israel the Ten Commandments. The first section of this week’s parsha is sandwiched between two very distinct and important moments for the people of Israel; the exodus from Egypt and the giving of the commandments at Mt. Sinai.

While reading the Parsha I could not help but analyze the juxtaposition in the chapters between people vs. God. Yitro’s suggestions both through words, and later Moshe’s actions bring up important points valuing human development and leadership. Yet, he and the People of Israel are constantly throughout the chapters praising God and the things that he has done for the People of Israel.

In the onset of the Parsha, Yitro says, “"Blessed be the Lord who delivered you from the Egyptians and from Pharaoh, and who delivered the people from under the hand of the Egyptians. Now I know that the Lord is greater than all gods, yes, by the result of their very schemes against [the people]." (18:11-12) Yitro’s words are praising the Lord for single handedly delivering the People of Israel from the Egyptians.

Closely following Yitro’s praise for the Lord he observes Moshe’s leadership:

Next day, Moses sat as magistrate among the people, while the people stood about Moses from morning until evening. But when Moses' father-in-law saw how much he had to do for the people, he said, "What is this thing that you are doing to the people? Why do you act alone, while all the people stand about you from morning until evening?" (18:14 – 15).

Yitro is constructively reviewing Moses ineffective leadership style. Here he acknowledges the power of all people, and the fault in acting alone. Is this the earliest sign of leadership consulting? Why is it important that Moshe act as an effective leader if God alone will always fix the situation that the People of Israel are in?

Yitro continues with his advice:

Now listen to me. I will give you counsel, and God be with you! You represent the people before God: you bring the disputes before God, and enjoin upon them the laws and the teachings, and make known to them the way they are to go and the practices they are to follow. You shall also seek out from among all the people capable men who fear God, trustworthy men who spurn ill-gotten gain. Set these over them as chiefs of thousands, hundreds, fifties, and tens, and let them judge the people at all times. Have them bring every major dispute to you, but let them decide every minor dispute themselves. Make it easier for yourself by letting them share the burden with you. If you do this — and God so commands you — you will be able to bear up; and all these people too will go home unwearied." (Exodus, 18:20 – 24).

It is here that the system of judges is set up. Moses cannot act alone as a messenger between the People of Israel and God. People need to work together in order to create a functioning and orderly community. Yet, before Yitro there was no effective way for Moshe to communicate to everyone. Also, it is important that chronologically Yitro’s advice happens before the Ten Commandments are given to the People of Israel.

Yitro’s advice, as well as the relationship between people and God, applies to the modern world. If the Jewish people acted as if God would take care of all things, would we be where we are today? Human initiative, community, and proper leadership allow us to function in today’s modern world. Individual Jews have the power to think about God’s relationship and role in the universe. Individuals and communities need to find systems that work for them.

The Parsha ends with Moses calming the fears of God that the People of Israel have,“Moses answered the people, ‘Be not afraid; for God has come only in order to test you, and in order that the fear of Him may be ever with you, so that you do not go astray.’ So the people remained at a distance, while Moses approached the thick cloud where God was.^” It is with this ending sentiment the People of Israel are left with before they receive the Ten Commandments - that the fear of God should forever be with them as to not stray. This ambiguous statement leaves room for human leadership, innovation, and society. Yet, we must always have God in our minds as we set up our own systems. To me this sentiment leaves loose ties and confusion, what do you think?

A New Song of the Sea

noreply@blogger.com (Zvi Bellin, Ph.D.) — Mon, 30 Jan 2012 11:19:00 +0000

Parashat Beshallach

Exodus 13:17-17:16

11 Shevat 5772 / Feb. 3-4, 2012

A New Song of the Sea

by Rabbi Dan Horwitz

In this week’s portion, Beshallach, we find the Israelites journeying out of Egypt, exploring the world around them as free people for the first time. Once he sees that the Israelites are gone, Pharaoh’s heart again hardens and the Egyptians chase after the Israelites, trapping them against the Sea of Reeds. At God’s command, Moses raises his arms, splits the sea, the Israelites cross to the other side on dry land, and the Egyptians pursuing them drown as the waters crash down on them. The Israelites rejoice with song and dance at the demise of their former tormentors, and continue on their journey into the wilderness.

The “Song of the Sea” sung by the Israelites in this portion is one of the more beautiful pieces of prose we find in our Bible. How we express thanks – how we connect spiritually to the world around us – can often be accomplished through song. Whether lyrics or melody speak to you more, whether harmonizing while singing with others or slam poetry gets you going, fulfilled expression is a key part of human existence, and as our ancestors demonstrated, is inherently part of being Jewish.

In honor of those who came before us, below is my humble attempt at a little spoken word sharing the themes of this week’s Torah portion and the lesson I hope we’ll take away from it.

The plagues are over; the Egyptian firstborns are dead

The Israelites are heading out of Egypt; Pharaoh’s got no slaves to make his bed

Backed against the sea by Pharaoh’s army; Moses throws his arms up to God above

The sea splits, the Israelites cross; for Egyptian bondage they have no love

The Egyptians chased after; their futures suddenly ending

The waves crashed down upon them; leaving none but Pharaoh requiring mending

The Israelites saw Divine intervention; raucous rejoicing ensued

Praising the Lord for being on their side; expressing gratitude

So too when we have moments in life; that require us to pause

To give thanks for our many gifts; for escaping life’s often-unrelenting jaws

Let’s think back to our ancestors before; who knew just how and when

To give appropriate due and shout it out loud; with a Halleluyah and an Amen!

This Shabbat, find your own song. And shout it from the freakin’ rooftops.

Shabbat shalom.

A Date to Remember

noreply@blogger.com (Zvi Bellin, Ph.D.) — Mon, 23 Jan 2012 13:35:00 +0000

Parashat Bo
Exodus 10:1 - 13:16
4 Shevat 5772 / Jan. 27 - 28, 2012

A Date to Remember
by Benjamin Singer, MH Chicago

Parshat Bo contains the last few plagues and the beginning of the Israelites’ departure from Egypt. It includes some beautiful passages, such as, even during the plague of darkness, there is light in every Israelite’s home. It also has a few troubling and confusing elements. As many parts of the Bible, they can leave us with more questions than answers. But I believe we can derive meaning from it nonetheless.

The first verse jumps out at us with God “hardening” or “strengthening” Pharaoh’s heart, and Pharaoh thus not allowing the Israelites to depart. I have been troubled by this from the first moment I ever read it, years ago. After all, aren’t we taught that we have free will? Isn’t it our decision what we do: if we eat breakfast, if we follow a commandment, or if we choose to liberate a group of 1.2 million people? If so, how could God be responsible for Pharaoh’s decision?

This, I submit, is the theme of the parsha: the competing roles of individuals and a higher power.

An even more troubling verse in this respect comes right before the plague of the death of the first-born (no royalty, slaves, or non-human animals excluded). Here again, God hardens Pharaoh’s heart so that he won’t let the Israelites go. This gives God the opportunity to demonstrate God’s greatness throughout all of Egypt.

But if, as we are taught in the Talmud, “whoever destroys a soul, it is considered as if he destroyed an entire world,” why would God interfere, particularly with free will, in a way that requires so many lives to end?

Fortunately, all the death and plagues and such take a break when we learn how to celebrate Passover (well, there is death involved with the animal sacrifices). Here’s the weird part: God tells Moses that this, the seventh month, is to be the first month of the year. It’s like saying July 1 is the first of the year—fiscal, perhaps?—or that the letter “M” is the first letter of the alphabet.

Now, if we take a step back from all this madness, I think we can find meaning in it. Think about this: the parsha says the Israelites have been in Egypt for 430 years. 430 years! And here, in this one parsha, the institution of the Israelites’ slavery comes crashing down. All these different events conspire to make it happen: Pharaoh’s heart being “strong,” the first-born dying, all the different plagues…on top of the past miracles, including Moses’ miraculous salvation and then adoption by Pharaoh’s own daughter, plus being recruited by God via a burning bush.

The point is, when all this craziness transpires—ending half a millennium of slavery, and starting a new era for our people—is it surprising that, well yeah, we should consider this at least the first month of our year? I believe this is in celebration of “everyday” miracles. While a few events coincide with our arbitrary calendar (think the Cuban revolution on January 1), most significant events happen when we least expect it. Dates that occur to me: July 4, July 14, September 1, December 7, August 6 and 9. And what perhaps resonates greatest for our generation, September 11, which happened one random morning when we were just going to school like any other day. All of the events on the above dates changed the world in meaningful ways, but didn’t happen along any preset timeline. It is important to note also that it was human actions, and the power of individual actors—Castro, Washington, Cahila, Hitler, Hirohito, Truman, Bin Laden—and in this week’s parsha, Moses and Pharaoh—who took initiative and made history.

Yet no matter the actions of individuals, we do not exist in a vacuum. We are told how to commemorate the Exodus on Passover:

“And it will come to pass, if your children say to you, ‘What is this service to you?’ / You shall say, ‘It is a Passover sacrifice to the Lord, for God passed over the houses of the children of Israel in Egypt when God smote the Egyptians, and God saved our houses.’”

No mention of Moses. No mention of Pharaoh.

Ultimately, a lot of different human and divine actions combined to create a situation and an outcome. How much divine intervention is there? No matter the answer, our actions have consequences. Yet no matter our actions, we are not alone.

Partnering: Creating a New Paradigm

noreply@blogger.com (Zvi Bellin, Ph.D.) — Mon, 16 Jan 2012 14:25:00 +0000

Partnering: Creating a New Paradigm
by Maya Bernstein, UpStart Bay Area (maya@upstartbayarea.org)
http://moishestorah.blogspot.com/2010/12/partnering-creating-new-paradigm.html

Parashat Va’Era marks the beginning of the maelstrom that culminates in the Israelites’ escape from the bondage of Egypt. Moses, representing the God of Israel who has heard the Israelites’ suffering, and remembered the promise of freedom given to their ancestors, takes action, and rains down plague after plague upon the Egyptians. Structurally, the Parasha is quite predictable: God speaks to Moses, Moses brings the message to Pharaoh, God brings on the plague, Pharaoh begs for mercy, God stops the plague, and Pharaoh’s heart is hardened. The cycle then begins anew.

Before this paradigm begins, though, there is a strange insertion of verses tracing Moses’s lineage. Chapter 6, verse 13 recounts God’s charge to Moses and Aharon to begin the process that will result in the Israelites’ freedom. Then, suddenly, the next verse seems to completely switch tracks, and tells us about the heads of the houses of Jacob’s sons, their marriages and their children. This genealogy ends with the following statement in verses 26-27: “He is Aharon and Moses, whom God told to bring out the Israelites from the land of Egypt…they speak to Pharaoh the king of Egypt…he is Moses and Aharon.”

What does this genealogy add to the story? What is it doing here, breaking up the pattern to which the Parasha so closely adheres? And why does the genealogy end with a strange pronoun confusion, referring to Aharon and Moses in the singular, then in the plural, and then again in the singular?

The Book of Genesis, the first book in the Torah, is a story about the challenges of relationships. The pattern throughout is one of dysfunctional familial relationships: Cain kills Abel; Ishmael is banished; Jacob steals from Esau, and the parental units, often dysfunctional as well, encourage this pattern amongst siblings. Jacob and his sons perpetuate this pattern too, with Jacob’s choosing of Joseph as the beloved son, and the brothers’ jealousy, attempted murder, and successful expulsion of Joseph to Egypt. The end of Genesis, though, marks a twist in the pattern, when Judah, representing his brothers, owns up to his mistake, and Joseph forgives his brothers. The Book of Exodus begins with list of all of Jacob’s sons, dwelling together in Egypt. This is a tentative beginning of co-existence amongst those who are different, a fragile rejection of the old pattern, and symbolic hope of a new one. The Book of Exodus as a whole marks the struggle of a group of people to come together as a nation, with a core set of shared values and practices.

Perhaps this is why, before the Exodus process begins, the Torah takes the time to remind us that the pattern of familial disunity, which had marked this nation until this point, has now been fully repaired. Moses and Aharon, literally, are referred to with a singular pronoun. They work together, as one. They are different, yet they complement each other. They are both necessary, for the work they must accomplish is greater than each is capable of managing on his own.

Great challenges require deep learning and growing. Had Israel been stuck in the pattern of exclusion, they would have remained in Egypt, Mitzrayim, which literally means a “narrow place.” The genealogy at the end of Chapter 6 foreshadows the success of this mission. New challenges will arise. But the old patterns have been broken, and brothers, previously a symbol of disunity, hatred, and suspicion, now represent love, complementary strengths, and unity.

Great challenges require great collaborations, specifically with those who think differently from us, and who have the skills and strengths that we lack. As we enter a new secular year, celebrating the potential for renewal, let us think about those changes we can make when we imagine “New Year’s Resolutions” not only for ourselves, but for our community. And let us be blessed with the ability to find partners who challenge and complement us, allowing us to accomplish great feats, and to move from the narrow to the vast.

“Call me Freedom!”

noreply@blogger.com (Zvi Bellin, Ph.D.) — Mon, 09 Jan 2012 22:33:00 +0000

Parshat Sh’mot
19 Tevet 5772 / Jan. 13-14
Sh’mot 1:1 – 6:1

“Call me Freedom!”
by Zvi Bellin, MHHQ

I have a simple question this week. Why is the name of the second book of the Torah called Sh’mot in Hebrew and Exodus in English? Sh’mot means names and of course, Exodus refers to freedom. As we say in Hebrew, “Mah Hakesher?” What is the connection?

The simple answer is that there is not a real connection. The book begins with the verse, “And these are the NAMES of the Children of Israel…” Thus the first portion of the book is called NAMES, making the book itself titled NAMES. This is standard practice – in Hebrew, each book of the Torah is named after the first portion. In English, we use more thematically orientated names. Thus, this book is about the nation of Israel leaving Egypt in an epic journey, an Exodus in fact! The second book of the Torah is therefore called Exodus. Simple enough.

And of course, there are always deeper levels and connection to look at.

The ancient story tellers of Torah (aka The Rabbis) shared that during the time of slavery, the Israelite nation was steeped in deep assimilation. They were hanging on to their identities by mere threads. These threads though were just enough to keep their faith and connection with G-d alive, meriting G-d’s intervention. One of these “threads” was that the nation of Israel kept their family names passed down generation to generation, reminding them that even though they lived in Egypt and were currently slaves, ultimately they were non-Egyptian free people.

When I was 14 or 15 I left Yeshivah to go to public school. When I was sitting with the guidance counselor at the Yeshivah before I left she said, “Well, with a name like Zvi, you will always remember you are Jewish.” Cheesy, but true. Years later, I am sitting writing a D’var Torah as the Director of Jewish Education of an international Jewish organization. My 15 year old self is completely baffled.

The NAMES of the Israelite people perhaps provided the cultural continuity to not get completely lost amongst the degrading identity imposed by the Egyptians.

This is a great week to think about your name and contemplate its roots. Does your name spark a memory of a beloved family member? An interesting story? Do you not feel very connected to the meaning of your name? Perhaps it’s time for a name adjustment or some deeper exploration.

Remembering the Past, Being the Future

noreply@blogger.com (Zvi Bellin, Ph.D.) — Mon, 02 Jan 2012 22:26:00 +0000

Remembering the Past, Being the Future
by Rabbi Dan Horwitz (Mid-West Regional Director)

“Israel said to Joseph: I never expected to see you again, and here the Divine has let me see your children as well.” – Genesis 48:11

This week’s portion, Vayechi, is the last portion in Genesis, and contains the death of both Jacob (aka “Israel”) and Joseph.

On his deathbed, Jacob calls Joseph and Joseph’s sons to his bedside so that he can bless his grandchildren. Filled with emotion, Jacob makes the statement shared in the verse above, grateful to have had the chance to participate in the lives of his descendants.

This verse strikes particularly close to home for me, given that my grandmothers are Holocaust survivors. In their own experiences, which consisted of being forcefully separated from their families and having to grow up far too soon, I can only assume that they had doubts as to whether they would live to see children of their own, let alone grandchildren.

The generation that survived the Holocaust has reached its dénouement. Survivors who are still alive and are old enough to recall the tragedies of WWII are well into their 80s, with some in their 90s. While some were able to create new life in the aftermath of the war, many survivors never had children of their own, and as a result, have none to share their stories or love with.

In your community, wherever you are, I assure you there is a Holocaust survivor who would welcome the opportunity to spend time with you. Those seeking to rewrite history are not shy about denying the well-documented atrocities committed against the Jews and others marked as “different” or “inferior.” It is essential that our generation internalize the stories of those who survived the war (and the stories we know of those who did not), both to develop perspective on our own perceived “problems,” as well as to combat those intent on propagating hate.

As we enter the year 2012, make the time to befriend a local Holocaust survivor. Whether listening to their stories, talking about sports or playing games, make sure that every survivor is given the honor that s/he deserves. Do everything in your power to help those survivors who we are still blessed enough to be here feel as if they, too, have had the opportunity to see their children and grandchildren and leave a lasting imprint, defying whatever doubts they may have had during the dark period in their lives.

Jewish Karma: Mida Kineged Mida

noreply@blogger.com (Zvi Bellin, Ph.D.) — Mon, 26 Dec 2011 01:52:00 +0000

Shabbat Vayigash
5 Tevet 5772 /December 30 – 31
44:18 – 47:27

Jewish Karma: Mida Kineged Mida
by Laura W, Guest writer for Moishe House London

In the 2nd Aliyah (part) of this week’s Parsha
Joseph, “Vice-President” of Ancient Egypt, reveals his identity to his
brothers.

45:4 'Please, come
close to me,' said Joseph to his brothers. When they came closer, he said, 'I
am Joseph your brother! You sold me to Egypt. 45:5 Now don't worry or feel
guilty because you sold me. Look! God has sent me ahead of you to save (your)
lives!’

With these dramatic
words the Torah tells us that although we have free will, we are paradoxically
part of a divine universal plan. Joseph is in apposition of great power but
rather than resenting his brothers he interacts with them with great control
and is careful not to embarrass them in front of the Egyptian court.

It seems that although
the brothers were destined to travel to Egypt in order to survive the famine in
Canaan they had to, at the same time, experience the Karma of their
actions which is a way for humans to act with free will and
create their own destiny.

Karma is ‘not
punishment or retribution but simply an extended expression or consequence of
natural acts. It is the Sanskrit word for "deed" or "act"
and more broadly names the universal principle of cause and effect, action and reaction, that governs all
life’…’The Hindu view of karma is expressed by the following "God does not
make one suffer for no reason nor does He make one happy for no reason. God is
very fair and gives you exactly what you deserve.’’ (paraphrased from
Wikipedia)

We see this clearly in
Joseph’s choice of words and how the events unfolded. When Joseph was 17 he
dreamed that his brothers would bow down to him. Here we see those dreams
manifested. It seems that the brothers had to go through a series of events in
order to correct and balance their individual characters traits. It was wrong
for them to be jealous and for Judah to suggest the idea of selling Joseph into
slavery. We now see the Jewish concept of ‘Mida
Kineged Mida’ or ‘Measure for Measure’ clearly played out when Judah finds
himself many years later in the position of choosing to sacrifice his own
life in order save his younger brother Benjamin. Each brother had to
overcome his envy of Joseph, and through this Karmic process were able
eliminate the source of their jealousy.

“When another
person makes you suffer, it is because he suffers deeply within himself, and
his suffering is spilling over. He does not need punishment; he needs help.
That's the message he is sending.”
― Thich Nhat Hanh

Our actions are like
boomerangs if we are not mindful of them they will hit us on the back of the
head at a later date. According to Thich Nhat Hanh only through existing 'in
the moment' can we achieve tranquility that enables us to confront our darkest
fears and tap into our own self-healing powers

My bracha to everyone
is the ability to experience a mindful Shabbos and a stronger sense of love and
brother/ sisterhood in our communities and with all living beings around the
world!

A Lesson in Caring

noreply@blogger.com (Zvi Bellin, Ph.D.) — Mon, 19 Dec 2011 20:51:00 +0000

Parshat Miketz
28 Kislev 5772 / Dec. 23 – 24, 2011
Bereshit 41:1 – 44:17

A Lesson in Caring
by Zvi Bellin, MHHQ

We all know the story. Pharoah has two dreams – fat things are eaten by famished things and they do not get any healthier. He calls together his magicians and dream casters for advice. No one can give Pharoah a satisfying interpretation. One of the king’s ministers recalls a prisoner that he once met who interpreted his dream quite accurately and Yosef is brought before Pharoah to interpret the royal dreams. Yosef listens to the dreams and promises an interpretation only as far as G-d will reveal to him. From the dreams Yosef understands that 7 years of plenty are on their way. The abundance will be followed by a treacherous famine, the likes of which have never been seen before. While this seems like a complete interpretation, he adds, (41:33-36)

33 Now therefore let Pharaoh look out a man discreet and wise, and set him over the land of Egypt. 34 Let Pharaoh do this, and let him appoint overseers over the land, and take up the fifth part of the land of Egypt in the seven years of plenty. 35 And let them gather all the food of these good years that come, and lay up corn under the hand of Pharaoh for food in the cities, and let them keep it. 36 And the food shall be for a store to the land against the seven years of famine, which shall be in the land of Egypt; that the land perish not through the famine.'

Perhaps this was part of the Divine insight that Yosef had about the dream, or maybe he was just capitalizing on a chance to make a huge social status vault from prisoner to Second-in-Command. I am unsure. What I do notice though is that Yosef delivers terrible news to the King with a viable solution without skipping a beat. When I think about how news is delivered to me in the U.S., it is often just a dropped bomb with an attitude of, “Here you go. You are on your own.” The world of media charges itself with delivering some version of the truth, but seems unconcerned with the consequences of its message. Gay teens are bullied. Unemployment is on the rise. A small Yemen city is a significant war zone. Messages delivered, media retreats.

I do not expect the media to have all the answers (or any answers). The folks in front of and behind the camera are just as clueless as anyone else. I do think though that the fissure between delivery of news and caring about the consequences is a symptom of a society that does not act from a place of compassion. And our generation has the potential to learn to create a more caring society by taking this teaching into the personal sphere.

Think about some times in your life when you had to deliver news that was not the greatest. Did you adopt a just the facts attitude in your telling, or did you consider how you might nurture the person as they are impacted by your news? When I interned as a counselor in the Washington D.C. Medical Examiner’s office, I had to guide families through a process of identifying their loved ones who had died. I had to learn to pay attention to every word that was uttered, body language, and breathing patterns. My goal was to bring some sense of order to arguably the most chaotic time in someone’s life. This is not feasible for every conversation, though it provides some context for being a caring and compassionate informant.

When Pharoah hears Yosef’s words he elevates him to be his prime advisor and changes his name to Tsafnat Paneach (41:45). Scholars can only guess at the meaning of this name. And one interpretation is given by Onkelus (c.35-120 CE) as “The Man to Whom All Secrets are Illuminated.” Yosef did not simply bring awareness to the coming disaster, but delivered the message with concern for its after-effects.

As Adam Sandler reminds us, “Channukah is the Festival of Lights!” (Celebrated everywhere this year from the evening of Dec. 20 to the 27th.) Metaphorically, we celebrate this holiday to remember that even in the darkest times, there is always light. The light of Channukah is hope in a seemingly hopeless situation. It’s potential when no alternative is in sight. It’s presence in the midst of utter confusion. This year, I want to challenge myself and our community to not just bring awareness of what is happening in our communities, but to act, like Yosef, as total Illuminators – increasing care and compassion. For more on this topic, please see my latest Meaning Blog post: http://tinyurl.com/6oa7lu6 .

Dream a Little Dream

noreply@blogger.com (Zvi Bellin, Ph.D.) — Mon, 12 Dec 2011 20:14:00 +0000

Parshat VaYeshev
21 Kislev 5772 / December 16-17, 2011
Bereshit 37:1 – 40:23

Dream a Little Dream
by Sarah Lesser, Director of Repair the World Programming

“Dreaming or awake, we perceive only events that have meaning to us.”
Jane Roberts

“Dreams are the touchstones of our character.”
Henry David Thoreau

Reading this week’s parsha I’m struck by the recurring importance of dreams in foreseeing the future of the dreamer. However, they seem to hold no fortune-telling value without outside interpretation. What is the significance that the dreamer’s future lies in their own dreams? What does this say about predestination or our ability to control our destiny? Is the power with the dreamer or the interpreter?

In the beginning of the parsha Joseph tells his brothers about a dream he had that they were binding sheaves in the field when suddenly his sheaf stood upright and all of his brother’s sheaves gathered around and bowed low to his sheaf. This made Joseph’s brothers hate him even more as they interpreted the dream as Joseph meaning to reign and rule over them. Was Joseph trying to make this dream a reality by relaying it to his brothers? Did their interpretation determine its meaning? Later on, Joseph’s father, Jacob, interprets his other dream. This time he dreamed that the sun, the moon, and eleven stars were bowing, down to him, This dream made everyone angry at him as his father interpreted it to mean that his whole family is to come bow down to Joseph.

Later in the parsha Joseph finds himself in prison in a strange land. His dream interpretation skills come in handy. Joseph, supposedly acting on behalf of G-d, offers to interpret the chief baker and chief cupbearer’s dreams when he is in prison in Egypt and they come to him. They express a sentiment that the dreamer is not able to interpret his/her own dreams when they say, “We had dreams, and there is no one to interpret them." His interpretations indeed foretell the dreamers’ futures. Interestingly, the chief baker seems only willing to share his dream once he hears Joseph’s favorable interpretation of the royal cupbearer’s dream, signifying the influence such interpretation may hold in determining reality.

We have two ideas of dreams: that they are visions of the future, and windows into our unconscious. In this parsha, dreams are seen to represent the future of the dreamer, but their meaning is hidden to the dreamer and only available to interpretation by an outside observer. These biblical dreams are seen as prophecies. However, are those two ways of seeing dreams so different? Does not the power to affect your future lie in understanding yourself?

Joseph interprets the baker and cupbearer’s dreams; by doing so is he determining their future? We see how Joseph’s brothers’ and fathers’ interpretation of his dreams may directly be determining his own future as they sell him into slavery fueled by their dream-induced anger.

It’s a natural human inclination to want to see clues to our uncertain futures in many things, including dreams. In some ways, it can be harder to handle the idea that we have control over our future, because that means we have the power to make it awesome or screw it up. One can imagine that the pull towards pre-destination was even stronger in biblical days, when so much more in the world was not understood and seemed out of human control.

After the publication of Sigmund Freud’s, The Interpretation of Dreams, many people now see dreams as a window to the unconscious. In that way, the power may lie in knowing yourself. The dreamer who interprets her own dream takes the agency from an outside interpreter and takes control over her own destiny.

MY NAME IS… WHAT? MY NAME IS… WHO?

noreply@blogger.com (Zvi Bellin, Ph.D.) — Mon, 05 Dec 2011 19:46:00 +0000

Parshat Vayishlach

14 Kislev 5771 / December 9-10, 2011

Genesis 32:4-36:43

MY NAME IS… WHAT? MY NAME IS… WHO?
by Rabbi Dan Horwitz, MH Mid-West Director

“What is your name?” – Genesis 32:28

“A good name is preferable to great riches…” – Proverbs 22:1

In this week’s Torah portion, Vayishlach, we find Jacob preparing for a potentially dangerous reunion with his bother Esau (whose birthright and paternal blessing Jacob had taken). Jacob splits his camp into two (lest everyone should be wiped out upon an attack), and sends gifts via courier to his brother, hoping to quell Esau’s anticipated anger.

The night before the encounter, Jacob separated himself from his camp and his family.

“Jacob was left alone... and a man wrestled with him until the break of dawn.” - Genesis 32:25

This is the well-known story of Jacob wrestling with an angel.

At the end of the struggle, having been defeated, the angel wished to depart. Jacob refused to let the angel leave until he gave Jacob a blessing. The first thing the angel did was to ask a simple question to Jacob: "What is your name?"

It is important to remember that while this question may sound simple to us, to Jacob, it carried a lot of weight. The last time Jacob was asked this question, he answered falsely, saying “I am Esau” in order to steal his brother’s paternal blessing from Isaac. This time, Jacob redeems himself by answering the angel’s question truthfully, saying “I am Jacob.”

At this point, the angel gives Jacob the new name “Israel” (which translates roughly to “having prevailed over the Divine”), blesses him, and departs.

The ancient rabbis have different opinions as to the role this angel played. Some felt the angel was acting maliciously toward Jacob, as Jacob was physically injured in the scuffle, while others contend that the angel was not evil, as struggling with the angel and defeating him gave Jacob the confidence to face Esau the next day. My personal take is that the angel and the accompanying struggle represent how we as human beings wrestle with our shortcomings and misdeeds, and our potential to overcome them.

Our Jewish tradition makes clear that having a “good name” – better understood as a “good reputation” – is priceless. We find this, for example, in our texts (see the Proverbs quote above), as well as in our rabbinic commentaries, such as those admonishing people who speak badly about others (using negative speech commonly referred to as “lashon harah”). Jacob was far from perfect in his actions, and as a result, his name and reputation at the time may not have been the greatest. Jacob was deceptive towards his father and took advantage of his hungry brother. Jacob’s reputation was certainly not one that Esau and his community would have found favorable.

Jacob’s name change to Israel signified a rebirth of sorts. It provided him with the confidence to confront his brother the next day as “a new man,” and with the ability to leave his misdeeds in the past and move forward. It also provides us as Jews with the comfort of knowing that for millennia we have been known as the “Children of Israel,” rather than as the “Children of Jacob,” so that our reputation as a nation would not be tainted throughout the generations.

What is your name? What does it mean to you? Who are you named for, if anyone?

What associations do you hope others make when they hear your name?

When it comes time for someone to offer your eulogy, what do you hope s/he will say?

We are all imperfect (despite what your mother may tell others about you). We all have struggles, make mistakes, and take actions that have the ability to harm others and tarnish our own reputations. But when given the opportunity to improve, like Jacob, we need to seize it.

Just as Jacob wrestled with the angel, so too do we have the ability to wrestle with our own misdeeds, to come clean, to prevail over our own shortcomings, and to build reputations befitting of those as blessed as we are.

This Shabbat, take some time to reflect on your name, on some of your own perceived shortcomings, on what you want others to be saying about you once you’re gone and the actions you can take to help make it so.

Jacob’s Journey to Find Himself

noreply@blogger.com (Zvi Bellin, Ph.D.) — Mon, 28 Nov 2011 20:32:00 +0000

Parshat Va’Yetzeh
Bereshit 28:10 – 32:3
7 Kislev 5772 / December 2-3, 2011

Jacob’s Journey to Find Himself
by David Martin, MH Mexico City

I will approach Parasha Vayetze in a different way, taking two guidelines from the first Pasuk (verse) of the Parasha.

(1) If we look carefully into the text at pasuk 28:13 we will see that G-d literally says to Jacob: "I am HaShem G-d of Abraham, your father, and G-d of Isaac." What could this mean? Isaac was the father of Jacob, not Abraham! Could that mean that Abraham’s relationship with G-d had a certain resemblance to Jacob’s? Or, that in some higher level sense, Abraham was the father of Jacob?

(2) In verse 28:10 the Torah states "...and Jacob stopped on the road because the sun had already set (down) and he slept there...." The pasuk doesn't say where he slept.... all that it says is that he "went out from Be’er Sheva and walked to Jaran". Why does the Torah repeat that he "left Be’er Sheva?" We already know from the previous week that he was there and that his father told him to go to Jaran. If we acknowledge that every word in Torah is used for a specific purpose.... then the pasuk gets very repetitive. So let’s pretend for a minute that the place where he slept and rested is not a physical one, rather a state of mind.

One of my favorite Torah Portions is Lech Lecha. It is an earlier portion about Abraham beginning his own journey away from his birth family to follow the word of G-d. If we translate literally that phrase means "Go for yourself." We could say that the very first thing that G-d asks Abraham is that he has to find himself before G-d could give him any kind of illumination or knowledge... that was the main core of wisdom: find yourself.

The main guidelines or "scripts" from the lives of Abraham and Jacob are similar... both grew up in places that were hostile to their form of spirituality and both of them had to leave their home environments. So maybe what the Torah says when it calls Abraham the father of Jacob is: that he had some connection in the way that G-d was revealed to both of them.

I don’t know for sure, but maybe the place where Jacob “stopped and slept” was more of a state of mind where he was able receive Ruach ha’Kodesh (prophetic spirit). When he left Be’er Sheva, he left his old bad habits and his old rotten environment beyond and at that moment, he finally was able to rest and dream of G-d. He had to leave from Beer Sheeva to Jaran, and also, like Abraham, he had to Lech Lecha.

An Evil Twin is Born

noreply@blogger.com (Zvi Bellin, Ph.D.) — Mon, 21 Nov 2011 19:58:00 +0000

Parshat Toldot
Bereshit 25:19 – 28:9
29 Cheshvan 5772 / Nov. 26 – 26, 2011

An Evil Twin is Born
by Zvi Bellin, MHHQ

I believe that this Parsha contains one of the earliest recorded existential conflicts. Here is the scene (Bereshit Chapter 25).

Esav, a young burly red-headed hunter returns from a strenuous hunt. He did not find any prey on this particular day and is feeling very hungry. He walks into his home and smells something delicious. An aromatic red lentil stew, his younger brother’s special recipe, is simmering on the fire. Esav wants some of that soup!

Esav: Pour into me some of the red-stuff for I am exhausted!

Yaacov: You want my soup! Trade me your status as the first-born!

Esav: Well, I am going to die anyway, so of what use to me is a birthright?

Esav swears his first-born birthright over to his little brother. (Yep they are twins, but Esav came out first. If you know twins, or are a twin, the fact that one came out first can be quite an issue!)And the rest is history – the children of Yaacov and the children of Esav become eternal archetypal enemies. Not so wonderful!

Growing up I always learned about Esav as the “evil twin.” He terrorized his brother and was stupid to sell his birthright – he got the “short end of the stick” that what was coming to him. This year, the response of Esav really jumped out at me in a way that I could very much relate.

“Well, I am going to die anyways, so of what use to me is a birthright?”

Personally, I ebb and flow in my ability to see the world as a meaningful place and thus my engagement in the world also can feel void of purpose. Experiencing life as meaningful takes practice and is not a simple given. The narrative of Yaacov and Esav seems to take place in their adolescence. Can we actually condone a teenager for stating the obvious truth – Nothing lasts forever, so why should I strive for success? Think back to when you were a teen (or maybe just last Tuesday), it is quite natural to wrestle with this perspective.

So was Esav a boor or just someone who tended towards existential conflicts of meaning? Being a hunter, Esav knows that the world can seem quite random. On the hunt, you win some, you lose some. There is not exact reason why a swooping bird catches this rodent and not the one next to it. Perhaps Esav, in that moment was taken by this fact – even with a G-d in the world, things seem to just happen.

Introducing the perspective of the existential into this portion we see a dichotomy between a “Yaacov way” of looking at the world and an “Esav way” of looking at the world. On the one hand the world is full of meaning that lasts beyond the life of one individual. The blessings from the past generations impact the present, and the actions of those in the present will shape the direction of the future. On the other hand, we are stuck in the finiteness of life. There is no continuity in the random unfolding of one generation to the next – Who will die, who will live? Who will be remembered? Who will be forgotten?

Un/fortunately, I think about these topics way to much (www.meaningthroughebing.com) and here is my short answer to this complicated dilemma. Both perspectives are absolutely valid (and there are many positions in between!) We can become skillful in knowing when to embrace the meaningfulness of a moment versus when we might tone down our own self-importance. For example, when your commitment at work results in the decay of your social relationships – it is time to evaluate the real meaning of your work. On the contrary, if you are having trouble making a decision, you might tap into your passions and intentions and remember that to live fully is to make choices that appear meaningful in a particular moment.

This week, I feel bad for Esav. Not only does he struggle to see his life as meaningful, but his shallow self-esteem is affirmed by his parents choosing his younger brother over him. We see that this begins a chain reaction whereby he chooses a wife that will specifically antagonize his father (28:9). His father, Isaac, was once Esav’s biggest fan. I want to suggest that this Parsha teaches us an important lesson about how we can affirm or aggravate the sense of meaning of another person. As we see in the story of Esav, it can be the meaning of those closest to us that are impacted most deeply by our actions and attitudes towards them.

It’s In the Genes

noreply@blogger.com (Moishe House Blog) — Mon, 14 Nov 2011 21:45:00 +0000

Parashat Chayei Sarah
22 Cheshvan 5772 / Nov. 18 – 19, 2011
Bereishit 23:1 – 25:18

It’s In the Genes

by Uri Manor (MH Montgomery County Alumni)

This parsha opens with Abraham coming home to find his wife Sarah is dead.In case you forgot, last week's parsha ends on the joyous note of G-d making His covenant with Abraham after Abraham was ready to sacrifice Isaac. I believe that the lesson here is that even Abraham was unable to enjoy constant happiness, and he was the greatest Tzaddik (Righteous person) in our history. Thus, how can we expect (at least relatively) “wicked people” such as ourselves to enjoy constant happiness?

Next, we learn that Abraham went to buy the cave of Machpaila to bury Sarah in. The Midrash says that this is a cave Abraham discovered when chasing the sacrificial lamb that "replaced" Isaac. This cave is full of the Shechina (Divine Presence), and also happens to be the burial place of Adam and Eve.

Next Abraham sends his servant Eliezer to find a wife for his son Isaac. He meets Rebecca, who demonstrates to us the concept of midda-keneged-midda (measure opposite measure, literally, but it means "what goes around, comes around"). She treats Eliezer kindly and generously, and she is repaid with beautiful gifts from Abraham and is also repaid with Abraham's son as a husband!

One interesting note the Midrash makes is that Rebecca grew up in a wicked town. The lesson is that G-d wanted Isaac's wife to be someone who grew up surrounded by wickedness, but was still able to remain virtuous. That way G-d knew that the descendants of Isaac (e.g. us!) would have the genetic background necessary to do the same throughout the ages, no matter how wicked the world became. It appears to me that G-d was thinking like an evolutionary biologist, or even a molecular biologist that "selects" for the colonies with the properties necessary for the experiment to run as planned. Or maybe it is the other way around? Either way, I think that if we look deeply enough, we can find that there is no contradiction between the theory of evolution and the Torah. After all, is nature not meant to lead us closer to G-d?

In fact, the Midrash says that Abraham discovered G-d through the study of nature. At first, Abraham worshipped the Earth, because its production is that which sustains life, but then he realized the Earth isn't all powerful since it depends on the heavens for rain (let's ignore the irrelevant scientific inaccuracy for a moment), so he worshipped the heavens, or, namely the Sun, since that was what he perceived to be the ruling power of the firmament. But then when the Sun set, he figured that the Moon must be divine, but then he abandoned that thought when he saw that the Moon only shone by night. Finally, by observing the regular rhythm of day/night, the seasons, and all the natural laws, Abraham inferred the presence of a wise creator.

Thus, nature and the study of it, including the wicked "E word", should bring us closer to G-d.

Standing Up

noreply@blogger.com (Moishe House Blog) — Tue, 08 Nov 2011 20:22:00 +0000

Parshat Vayera
Bereshit 18:1 – 23:24
15 Cheshvan 5771 / Nov. 11-12, 2011

Standing Up
by Rabbi Dan Horwitz, MH Mid-West Regional Director

In this week’s Torah portion, we find God seeking to destroy the cities of Sodom and Gomorrah, and Abraham negotiating with God as to the number of righteous persons living in the cities needed to justify not destroying them. Starting at 50, he eventually convinces God to not destroy the cities if there are 10 righteous persons living within them (a minyan). In the end, the cities could not produce even 10 righteous persons, and they were destroyed.

Abraham was willing to argue with God to save the lives of people he did not know.

While not the lesson traditionally gleaned from this Torah portion, which also includes the well-known story of the near sacrifice of Isaac, there is a powerful lesson with regards to the value and power of community contained within it.

Individual righteous actions are wonderful, but this Torah portion makes it pretty clear that even righteous individuals were not to be spared God’s wrath. Rather, only if there were at minimum a community of 10 such persons would God resist the temptation to destroy the cities.

We live in an era of hyper-individualization, despite the plethora of tools available to connect with others. In our society, self-fulfillment is king, and only after we ourselves are content do we begin thinking about the needs of others. Those of us who do find ways to give back often do so on an individual level, as many of our peers are still in the “self-fulfillment” mode, and are not interested in giving back when we are.

Given the emphasis placed on community in this week’s Torah portion, the question I need to ask is: What are we doing as a community to be righteous together?

Are we going out of our way to argue for those who maybe are not in a position to stand up for themselves?

Are we encouraging others to join us when we do acts that are considered righteous, such as community service?

Are we capable of putting aside selfish desires in favor of working towards the betterment of others?

The next time you’re inclined to do community service or a similar selfless activity, invite a large group of friends to join you. Make community building and communal involvement a central part of your personal Jewish journey. And never forget that while you are indeed important and special as an individual, you will never be more valued as an individual than when part of a community.

Becoming a Blessings

noreply@blogger.com (Zvi Bellin, Ph.D.) — Sun, 30 Oct 2011 12:13:00 +0000

Parshat Lech Lecha

Bereshit 12:1 – 17:20
8 Cheshvan 5772 / Nov. 4-5, 2011

Becoming a Blessing

By Sarah Curtin, MHSF

This week’s parsha is when Abram (not yet Abraham) is told by G-d to venture from his father’s country and into a new place that G-d will show him. G-d sends him on this journey before making Abram the father of the Jewish nation. Much has been written about this journey, and the specific command from G-d “Lech Lecha” – go yourself, go into yourself, go with yourself… and how this may mean: become yourself; be true to yourself; get to know yourself; journey into your soul; etc.

I think this is an important piece of the story here because at the start of Lech Lecha, Abram really doesn’t seem like someone worthy of being a blessing and a great father of nations. As you shall see, he comes across as quite selfish, and insensitive, even towards the wellbeing of his wife. It takes him years of suffering, and a lot of soul-searching and growth to be ready for a covenant with G-d. This torah portion comes only weeks after Yom Kippur, and I see a connection between our annual rituals absolving our communities of sin, and Abram’s journey in this week’s parsha.

So, back to the story. Abram hears G-d’s voice, and leaves his homeland as directed. During his subsequent journey, there is a famine in Canaan. As Abram heads towards Egypt for food he stops and asks a favor of his wife. Abram knows that his wife is fair and beautiful, and is worried that out of jealousy or lust the Egyptians may kill him to gain access to Sarai (not yet Sarah). So, Abram asks Sarai to lie and say that she is his sister:

“And it will come to pass, when the Egyptians shall see you that they will say: This is his wife… and they will kill me, but you they will keep alive.” “Say, I pray you, that you are my sister; that it may be well with me, and that my soul may live because of thee.” (Genesis Chapter 12, verses 12, 13).

Abram is thinking very selfishly at this point, looking out for his own safety and security, and not his wife’s. Although he thinks there is no chance Sarai will be killed by the Egyptians, he must know that because of her great beauty she might be ‘taken’ and married off to another man if she is falsely presented as single. Which, in fact is precisely what happens:

“And the princes of Pharaoh saw her, and praised her to Pharaoh and the woman was taken into Pharaoh’s house.” (Genesis, Chapter 12, verse 15)

Not only is Sarai taken, but Abram accepts payment in exchange for his wife! Abram is given cattle, camels, and servants, and becomes a rich man. How can a man who will become a blessing to the world, who will make the covenant with G-d, and who is the forefather of the Jewish people, be effectively pimping out his wife? I’m not even a very ardent feminist, but reading this gives me the chills. I’m named after this great Matriarch who became pregnant in her 90s with Isaac, the next man in our people’s shared family tree… and I don’t like thinking that she was traded for goods. Why would Abram do this? And the even bigger questions are why does G-d punish Pharaoh for this and not Abram, and how does this man then change and become his true self?

“And the Lord plagued Pharaoh and his house with great plagues because of Sarai Abram’s Wife.” “And Pharaoh called Abram, and said: ‘What is this that you have done to me? Why did you not tell me that she was your wife?” “Why did you say: ‘She is my sister?’ Why didn’t you tell me that she was your wife?” (Genesis, Chapter 12, verses 17, 18).

What is the message here? Why is Abram portrayed in such a negative light?

At this point, Abram isn’t acting with the depth of humility and loving-kindness for all that I’d like to expect of my forefathers or any religious, righteous, Jewish person. In truth, it takes him years, and a lot of suffering, to be ready for a covenant with G-d. Abram lives through the fighting between kingdoms and the fall of Sodom and Gomorrah, lives through the kidnapping of his brethren, and lives with the sadness of an infertile wife. He doesn’t know if he can believe G-d’s promise that he will be the father of a great nation, because he doesn’t have an heir to inherit even his own accumulated wealth. He fathers Ishmael, but has to suffer the tension between his wife Sarai and her maidservant Hagar, the mother of his firstborn son. What is the message here?

After struggling with this piece of Abram’s history, I’ve come to realize that the Torah shows us that we have a forgiving G-d, we have a G-d that doesn’t expect us to always act as holy, perfect beings. I don’t think that the Torah is condoning the selling of women, or that any crime can be excused, but it does show that even the heroes of great stories are fallible. We need to strive to be the best that we can be, but if and when we fail, and if and when we don’t think about the consequences of what we are doing, we can still get back up and try again. We can go into ourselves (Lech Lecha), and become our better selves. We are not forever ‘evil.’ In G-d’s eyes we can still be a blessing.

Let it Rain (Just not too much)!

noreply@blogger.com (Zvi Bellin, Ph.D.) — Mon, 24 Oct 2011 19:35:00 +0000

Parshat Noach
1 Cheshvan 5771 / Oct. 8-9,2010
Bereshit 6:9 - 11:32

Let it Rain (Just not too much)!
by Zvi Bellin, MHHQ

Sukkot is the holiday when we turn our focus to our fields and pray for rain. This is both actual – as we need rain for our food to grow – and symbolic. Water represents the flow of blessing into our lives. So whether you are in need of healing, money, or love, Sukkot is the holiday where we ask for the flood gates of mercy to burst forth. We ask that good fortune will rain down from the heavens and burst forth from the deep wellsprings of the Earth. A week after we pack up our Sukkahs and store them away for next year, we encounter Parshat Noah.

In Parshat Noah, as we are well aware, G-d gets angry with humanity and lets loose all the waters of the sky and ground to destroy every creature that has the breath of life in it. (Except for Noah and his crew of course!) I find these contradictory themes of Sukkot and Noah perfectly Jewish. On Sukkot we pray for rain and blessing to rain on us. In Parshat Noah we are reminded that every blessing is only a blessing in moderation. Too much of a good thing just ain’t that grand!

When I think over the Torah portions from the past several weeks there is a rhythmic warning about the corruption that is inherent in having too much bounty. With the world’s economy hanging in the balance of transition, I feel particularly attuned to this message. It may very well be that the imperfect systems of Capitalism, Socialism, and Communism are being wiped out by the tidal wave force of the current international outcry for change. Maybe the tent villages sprouting around the globe are likened to Noah’s arks, carrying a light of hope that beyond the decay of society there exists a more sustainable alternative. Kein Yehi Ratzon! (May it be willed as such!)

noreply@blogger.com (Zvi Bellin, Ph.D.) — Tue, 18 Oct 2011 19:02:00 +0000

Parshat Bereshit
24 Tishrei 5772 / Oct. 21 – 22, 2011
Bereshit 1:1 – 6:8

Living with Intention
by Aviva Tabachnik, MH West-Coast Regional Director

In the first book of the Torah, Bereshit, G-d created the world and placed Adam and Eve in the Garden of Eden. Adam and Eve, the first human beings, were given the gift of life and the gifts of the garden. But perhaps, the ultimate gift was of intelligence, curiosity and free will as well.

Eve disobeyed G-d and ate from the forbidden tree of knowledge. Often the disobedience of Adam and Eve is seen as an act worthy of punishment. It is used as an explanation for the difficulty women have had in childbirth and it is said that humankind's struggles in life could have been averted if only Adam and Eve had not disobeyed G-d.

And yet, curiosity is a major component of intelligence and demonstrates that truly the human animal created by G-D is unique among the other inhabitants of the garden. Maybe this is meant to be seen as the first lesson for future generations to learn from. G-d said, "Behold Man has become like the Unique One among us, knowing good and bad…”.

Personally I view this as a gift of consciousness rather than as punishment. In exercising their free will, Adam and Eve have given us the gift by example of taking each step in our lives with intention.
As we celebrate Rosh Hashanah, the Jewish New Year, and Yom Kippur, the Day of Atonement, we reflect our actions over the past year and wait to see if our fate is sealed in the Book of Life. We examine our lives and take responsibility for those actions not in keeping with our best intentions. We acknowledge our free will and meditate on our behavior and actions.

A long time ago the Tree of Knowledge provided us with abstract reasoning and emotion, and now it is our time to reflect and evaluate whether we have stepped with our best foot forward or have given into our anger, fears or greed. Have you been living like Adam and Eve, before they ate from the tree, naive about your surroundings? Or have you been living an intentional life?

Sukkot 2011

noreply@blogger.com (Zvi Bellin, Ph.D.) — Tue, 11 Oct 2011 19:14:00 +0000

Dvar Torah
Sukkot 2011
by Rabbi Dan Horwitz, Mid-West Regional Director

“Every resident among the Israelites shall live in booths, in order that your [ensuing] generations should know that I had the children of Israel live in booths when I took them out of the land of Egypt." -- Leviticus 23:42-43

The Torah tells us that after leaving Egypt, the Israelites wandered in the desert for 40 years before finally being granted access to the Promised Land. Aside from Moses likely not asking for directions due to being a man, we’re taught that God wanted the generation of slaves to pass away, and to have their children, who had been born free, be the ones to conquer and possess the land. During their years of wandering, the Israelites constructed temporary dwelling booths, known as “sukkot” (“sukkah” in the singular). Food and drink were provided in the form of manna (and eventually quail) and streams of water. Thus, despite living in temporary structures, the Israelites were well taken care of during their time in the desert, with their basic food, clothing and shelter needs met.

There are many Americans who do not have the ability to sleep under the same roof each night, and many who do not know where their shelter will come from on any given night. There are many more at risk: according to a recent DSNews.com article, in addition to those already making up the homeless population in this country, one in three Americans would be unable to make their rent or mortgage payment for more than one month if they lost their jobs. (http://www.dsnews.com/articles/job-loss-could-put-one-in-three-homeowners-out-of-their-home-2011-09-30) While there is no question that a number of those who are homeless suffer from mental illness, resulting in more complicated situations, many of those who are homeless have been knocked down, and are fighting to get back up.

These struggles are not limited to Americans. Over 250,000 Israelis marched in Tel Aviv in August to protest the lack of affordable housing options in the country – a precursor to homelessness.

Are we grateful enough for the shelter we’re blessed to have?

Are there ways we can work towards helping others who are shelter-insecure?

There are organizations out there working with faith-based groups to help shelter the homeless, as well as provide career training and self-care resources, that crave volunteers and community organizers. For example, check out http://www.southoaklandshelter.org/.

One of the greatest challenges facing those who happen to be homeless is securing gainful employment. One reason for the challenge is the lack of appropriate wardrobe. Check out the National Suit Drive put on by Men’s Warehouse as a way to help those who don’t have interview-appropriate clothing: http://www.menswearhouse.com/webapp/wcs/stores/servlet/ContentAttachmentView_-1_10601_10051__10709_10684_AbtNationalSuitDriveMain.html

The homeless are also more likely to be malnourished than the general population. Ensuring that no one goes hungry is our obligation as Jews, and as human beings. Consider initiating a canned food drive, and donate the items received to your local kosher food bank. For a large-scale endeavor, consider getting involved with MAZON -- http://mazon.org/.

As we enter the Sukkot holiday, the Festival of Booths, let us remember that while we are asked to dwell in these temporary structures for only one week, there are many people out there who have no permanent home to speak of, much like our ancestors wandering in the desert. Make it a priority to play a part in helping those who happen to be homeless: volunteer your time, donate clothing, allow none to go hungry, and do whatever you can to ensure that those in our community will always have a place to safely rest their heads.

Granting Permission

noreply@blogger.com (Zvi Bellin, Ph.D.) — Tue, 04 Oct 2011 18:52:00 +0000

Shabbat Yom Kippur
10 Tishrei 5772 / October 7 - 8, 2011

Granting Permission
by Zvi Bellin, MHHQ

As I walked the streets of Mexico City, I noticed something quite amazing. On countless occasions, as I caught the passing eyes of restaurant waiters of street cafés, taxi drivers waiting for their next fare, or security guards casing the crowded streets, I was offered an enthusiastic, “Buenos Dias!” (or Tardes, or Noches – depending on the time of day). The people of Mexico City seemed primed to offer a blessing to any passerby. It gave me a feeling that no matter what political and/or economic turmoil is at play (and in Mexico there is plenty) the fact remains that each person has the power to uplift and support another. I tested this phenomenon out multiple times. Passing someone from behind, or as they were looking down, I would say, “Buenos dias!” And without fail, like a spring release catapult, a gregarious reply of “Buenos!” came flying back at me. I think it is a challenge to always be primed to offer goodness to another, especially when we are feeling lonely or disconnected. Mexican people have tons of problems, yet they are able to snap out of their own limited stories to create an uplifting connection with another soul. I felt that there was a sense of family pulsing through the city like I have never experienced.

On Yom Kippur we are called together to spend a day in prayer and introspection. We take a break from eating, wear white, and wear similar footwear. Even between different Jewish groups (Sefardi and Ashkenazi, for example) where specific liturgy might vary, we commit to the same flow of prayer service. It is our sacred duty on Yom Kippur to help each other remember how connected the human community is to each other and with the world around us. On Rosh Hashana we crown G-d as king, and on Yom Kippur we crown each other as agents of Tikkun Olam (repairing the world #Sarah Lesser).

We are taught that we take on excessive devotional practices so we might resemble angles and be closer to G-d. So what is an angel? One perspective is that angels are messengers that pass energy from the Source of Life to all manifestations of life. This is like the bio-electric charge that bounds neurons to activate our physical body. On Yom Kippur, when we take time to intend towards a more perfect world and inspire each other to do so, we are elevated to the status of angels. It is said that an angel has only one task to accomplish. Is it not true that no matter what dress our life story wears, underneath we are always tasked with the service of making the world around us better in some way?

During our daily Morning Prayer services (Shabbat and Holiday included), right before the Sh’ma we proclaim that the angels “give permission, one to the other to sanctify their Creator.” How perfect a metaphor for us this Yom Kippur to show up to synagogue, not only to pray for a good and successful year, but to give permission to each other to engage in our life purpose for the next year that has just begun!

Every Moishe House, no matter what flavor of Jew you are or language you speak, is creating an environment for people to be Jewish in a way that feels meaningful and important to them. Our participants use the access we offer to this piece of their identity to feel more connected and empowered in their lives. I learned this past week in Mexico City that there are many young Jews that are invisible to the organized Jewish community. They do not connect to the Judaism of their families and are in a way like religious orphans. This phenomenon is for the most part not acknowledged by the mainstream Jewish community. Paul, David, Rene, and Nadia are serving those that have no Jewish home to belong to.

Like the angels do, I want to personally give all of us permission to be inspired by each other to continue to do this important work of service to the Jewish community – and by extension to serve all people and the world.

Shana Tova U’Metuka and G’mar Chatimah Tova!

Where’s your Source

noreply@blogger.com (Zvi Bellin, Ph.D.) — Sun, 25 Sep 2011 18:28:00 +0000

Parshat Ha’azinu
D’varim 32:1 – 52
3 Tishrei 5772 / Sept. 1, 2011

Where’s your Source
by Zvi Bellin, MHHQ

In this week’s parsha Moshe tells a story about a nation that reaches a state of such high prosperity that they ultimately become corrupt and turn away from the source of their blessing. Enough said for a powerful teaching from the Torah. Don’t you think?

This story can be seen in many different areas of bounty. The immensity of resources that the Earth has provided have been reaped to the point of depletion. Our advanced intellectual concepts of rules and regulations have been used to control and oppress. A rich global market has come to support child and abusive labor practices. Moshe definitely knew what he was talking about. And such disconnection and injustice, according to Moshe, can only breed further dis-integration.

The nation that Moshe is talking about is named Yeshurun. And it is a lesser known nickname for Israel. They both start with the same three letters – Yud (י), Shin/Sin (ש), and Reish (ר). These are the route letters for the word forward or straight. Also upright, as in upright action, meaning moral or righteous – in line with certain values. Here is my take on the name difference. In Yisrael we are Yashar with El – Straight with G-d, or maybe the Upright of G-d. In Yeshurun we are Yashar with ?? – We have lost connection with the source of our blessing. We hold our heads up high with pride with nothing to counterbalance us towards humbleness.

One of the main themes of Rosh Hashana and Yom Kippur is remembering that G-d is king over the universe. I do not really connect with this image. To me G-d as an external ruler simply does not compute. What does speak to me though is a reminder that there is something greater than my personal limited self. This holiday season we can coronate social, global, and spiritual responsibility.

Choose Life

noreply@blogger.com (Moishe House Blog) — Mon, 19 Sep 2011 15:02:00 +0000

Shabbat Nitzavim-Vayelech

D’varim 29:9 – 31:30

25 Elul 5771 / September 23-24

Choose Life

by Laura W, MH London Alumni

'Choose life. Choose a job. Choose a career. Choose a family....But why would I want to do a thing like that? I chose not to choose life: I chose something else. And the reasons? There are no reasons. Who needs reasons when you've got heroin? (Film: 'Trainspotting' Danny Boyle1996)

In this week’s parshah, Moses told the Israelites "I have set before you life and goodness, and death and evil; in that I command you this day to love G-d, to walk in His ways and to keep His commandments... Life and death I have set before you, blessing and curse. And you shall choose life."

But how do we choose life? How do we let go of unhealthy addictions which distract us and take us further away from G-d. What is our personal 'Heroin' which is holding us back?

According to the Talmud the first human was created on Rosh Hashana and it is here that we find a hint to the answer in the name Adam. The word Adam is made up of Aleph (א) the value of one, and Dam (דם) which means blood. G-d is One but our challenge as humans is that we are constantly being pulled in two directions upwards by the Aleph towards the infinite/ spiritual (Life) and downwards by the physical/ limited (Death).

Addiction can be described as 'continued involvement with a substance or activity despite the negative consequences associated with it' (Wikipedia). There are many things that start out easy but can trap us when we reach a point where it is no longer a choice. This can range from something that is seemingly trivial and subtle as not recycling efficiently to an extreme, as in Renton's case from Trainspotting, a potentially fatal drug habit.

Elul is the time to let go of our addictions. My blessing to everyone is to be able to take the opportunity of Rosh Hashana to develop healthier habits as individuals and as communities. I hope that this year we can take a big global humanitarian step towards G-d and bless ourselves with the choice of life.

Protecting the Blind

noreply@blogger.com (Moishe House Blog) — Mon, 12 Sep 2011 18:22:00 +0000

Parshat Ki Tavo

D’varim 26:1 – 29:8
18 Elul 5771 / September 16-17

Protecting the Blind

by Rabbi Dan Horwitz, MH Mid-West Regional Director and Chaplain

“Cursed be the one who misdirects a blind person on his way.”

Devarim 27:18

In this week’s Torah portion, Ki Tavo, the Children of Israel learn of the various blessings and curses that await them (depending on their commitment to God) as they prepare to enter the Promised Land. One of these curses, shared above, involves taking advantage of the blind. The Torah often goes out of its way to mention the blind when listing those peoples potentially oppressed by the greater community. For example, in Leviticus 19:14, in the portion of Kedoshim, we learn that one shall not “place a stumbling block before the blind.”

How do we treat those in our society who are blind? Are we taking adequate steps to ensure that those who are unable to see are capable of functioning as fully autonomous individuals? My travels to Australia made me question some of the institutional stumbling blocks we take for granted. In America, all of our bills are the same size – whether they are worth $1 or $100. There is no way for those who happen to be blind to distinguish between the bills they are carrying. In Australia, the bills are sized differently based on their value, allowing those who are blind to more comfortably navigate financial transactions, without fear of being taken advantage of. This is but one example of a small change that would make a world of difference for our blind brethren. Can you think of others? Can you spare a few minutes and share them with your friends, family, Congressperson?

Given the Torah’s demand that we love our neighbors as ourselves (Leviticus 19:18), such commandments to not misdirect or place a stumbling block in front of the blind might at first glance seem a bit superfluous. However, the ancient rabbis interpreted blindness as not only literal blindness, but figurative blindness as well. For example, for the ancient rabbis, knowingly giving someone who has asked you for directions a wrong answer would be an example of the “misdirecting” the Torah warns about. So too would knowingly offering a beer to an alcoholic, or smoking a cigarette in front of someone trying to quit. As we approach the High Holidays, take a moment and reflect on those in your life you might have led astray by virtue of their figurative blindness, how you can best go about apologizing to them, and how you can resolve to be more conscious of such actions in the future and seek to avoid them (because believe me, we have all slipped up in this way).

Our tradition teaches us that as human beings, we all possess a divine spark, regardless of any disabilities we may face. We have the power to create a community, country and world in which the dignity of all human beings is respected, and we must strive to do so. Small changes in the way we approach those who are literally and/or figuratively blind are an essential first step.

Shabbat shalom

Cross Dressings and Momma Birds?!

noreply@blogger.com (Moishe House Blog) — Tue, 06 Sep 2011 19:01:00 +0000

Cross Dressings and Momma Birds?!
by Zvi Bellin, MHHQ

In this week’s parsha I would like to consider why two scenarios are presented next to each other. The verses from Parshat Ki Teitzei are pasted below from Chapter 22. The first case is a prohibition about cross dressing and the second is an obscure law about sending a mother bird away before taking the young birds or eggs. The later mitzvah is known as Shiluach HaKen (שלוח הקן) Sending from the Nest.

5 A woman shall not wear that which pertains unto a man, neither shall a man put on a woman's garment; for whosoever does these things is an abomination unto the LORD thy God. {P}	ה לֹא-יִהְיֶה כְלִי-גֶבֶר עַל-אִשָּׁה, וְלֹא-יִלְבַּשׁ גֶּבֶר שִׂמְלַת אִשָּׁה: כִּי תוֹעֲבַת יְהוָה אֱלֹהֶיךָ, כָּל-עֹשֵׂה אֵלֶּה. {פ}
6 If you happen upon a bird's nest on the way, in any tree or on the ground, with young ones or eggs, and the mother is sitting upon the young, or upon the eggs, thou shalt not take the mother with the young;	ו כִּי יִקָּרֵא קַן-צִפּוֹר לְפָנֶיךָ בַּדֶּרֶךְ בְּכָל-עֵץ אוֹ עַל-הָאָרֶץ, אֶפְרֹחִים אוֹ בֵיצִים, וְהָאֵם רֹבֶצֶת עַל-הָאֶפְרֹחִים, אוֹ עַל-הַבֵּיצִים--לֹא-תִקַּח הָאֵם, עַל-הַבָּנִים.
7 thou shalt let the mother go, but the young thou may take unto thyself; that it may be well with you, and that thou may prolong your days. {S}	ז שַׁלֵּחַ תְּשַׁלַּח אֶת-הָאֵם, וְאֶת-הַבָּנִים תִּקַּח-לָךְ, לְמַעַן יִיטַב לָךְ, וְהַאֲרַכְתָּ יָמִים.

What might the Torah possibly be teaching us by juxtaposing these two commandments together? I would like to suggest that these two cases can provoke a discussion about the qualities of human empathy and compassion. In the first verse we are prohibited from dressing up like the other gender. Rashi commented that this is purely in the case where dressing up like the other gender is for the purpose of sexual deviance. For example, dressing up like a woman to sneak into the Women’s locker room for “voyeuristic sexcapades.” This is very different from a woman wearing pants or a transgender male to female wearing lipstick. The ability to assume another’s role or experience is rooted in the expression of empathy. While empathy is one key to human connectivity, complete enmeshment can be harmful. Thus, there are limitations to “walking in another shoes” that seems to be a good protective measure for a just society.

Similarly, shooing away a mother bird and stealing her eggs is not an example of compassion at first glance. But when we consider what a fox might do who happens upon a bird’s nest – goodbye momma bird and so long chickies! Perhaps this commandment gives us pause to recognize our base-animal tendencies and also our ability to act against them. Thus, shooing away momma is perhaps not better then leaving the chicks alone, but it forces us to think about compassionate and respectful involvement in the chain of life.

Many Blessings!

Justice is Your Business

noreply@blogger.com (Zvi Bellin, Ph.D.) — Mon, 29 Aug 2011 17:56:00 +0000

Parshat Shoftim
Dvarim 16:18-21:9
3 Elul 5771 / Sept. 2-3, 2011

Justice is Your Business
by Damon Mathias, MH Dallas

This week’s portion begins with the commandment from God that: “You shall appoint magistrates and officials for your tribes, in all settlements that the Lord your God is giving you, and they shall govern the people with due justice.” Deuteronomy 16:18. The verse provides us with two precepts, first there must be magistrates and officials and secondly they must govern with justice. A few verses later in Deuteronomy 17:14-5 God addresses another “branch” of government: “If, after you have entered the land that the Lord your God has assigned to you, and taken possession of it and settled in it, you decide, ‘I will set a king over me, as do all the nations about me, You shall be free to set a king over yourself, one chosen by the Lord your God.’ ” Why does God mandate the appointment of judges and leave the appointment of a sovereign as discretionary? The Torah is teaching us that this particular form of government is far less important than the presence of an independent judiciary which is a fundamental and indispensable part of a civilized society. The manner in which “executive” power is manifested is subject to change and should at times be challenged, as Noam Chomsky presciently states:

There is no reason to accept the doctrines crafted to sustain power and privilege, or to believe that we are constrained by mysterious and unknown social laws. These are simply decisions made within institutions that are subject to human will and that must face the test of legitimacy. And if they do not meet the test, they can be replaced by other institutions that are more free and more just, as has happened often in the past.

The necessity of a fair and impartial judiciary however, is indispensable. It is the most fundamental manifestation of the superiority of reason in civilized society and is what differentiates man from beast. Whether the children of Israel are ruled by prophets or kings the requirements for the judiciary remain the same.

God tells us through the prophet Jeremiah (21:12): “Execute justice in the morning and deliver the spoiled out of the hand of the oppressor!” The use of the word “morning” in this verse teachings us two very important lessons: 1) just as the morning is the first part of the day so to when executing justice make sure that it is performed before all else, it is the most important task and has priority above all other matters; 2) the morning also represents the transition from darkness to light, teaching us to administer justice when such actions are transparent and clearly seen. Justice should not be administered in the darkness such as a private closed hearing, rather proceedings should be unconcealed with the “light” shone upon the rulings we are making. In the Talmud (tractate Sanhedrin 7a/b) Rabbi Josiah explains the use of morning to mean “If the judgment you are about to give is clear to you as the morning [light], give it; but if not, do not give it.” It is only when we execute justice in such fashion that we can expect the “spoiled to be delivered out of the hand of the oppressor.”

The second commandment of the opening verse that “you shall govern the people with due justice” is expounded upon a few verses later in the parasha in verse 19, when God commands: “You shall not judge unfairly: you shall show no partiality; you shall not take bribes, for bribes blind the eyes of the discerning and upset the plea of the just.” Throughout history there have been stark examples of civilizations that have ran afoul of the biblical imperative of implementing a fair and impartial judicial system. The fall of Rome can be attributed to civilization failing to heed this call as Plutarch wrote of Rome’s descent: “The abuse of buying and selling votes crept in and money began to play an important part in determining elections. Later on, however, this process of corruption spread to the law courts and to the army, and finally, when even the sword became enslaved by the power of gold, the republic was subjected to the rule of emperors.” The judiciary was to be the bulwark preventing corruption from the officials to the army, but once the judiciary was corrupted the empire unraveled.

When reading the opening verses of Parashat Shoftim dealing with the judiciary a seemingly odd two verses appear at the end of Chapter 16 (“You shall not set up a sacred--post any kind of pole beside the altar of the Lord your God that you may make, --or erect a stone pillar; for such the Lord your God detests” 16:21-22) The two verses don’t seem on their face to have much of anything to do with the previous verses (“Justice Justice shall you pursue” & the imperative against bribery). However, upon closer examination the verses correlate beautifully. The Torah is teaching us that the altar and the judge’s bench are both holy and just as the erection of pillars & posts near the altar is hateful to God, so too the presence of bribery in the justice system is equally abominable. The idea that material should influence truth and justice is just as much idol worship as the placement of an “asherah” near the altar of God.

This Shabbat I ask that we meditate on the first verse of this portion. There is a positive commandment for the nation as a whole “You shall appoint magistrates and official...and they shall govern the people with justice.” We must ask ourselves how involved are we in the process of “appointing” our judges? Are we doing our part to insure that they are governing with justice? Although the judges are commanded to “govern the people with justice,” since it is through our “appointment” that they obtain power we are all accountable for allowing indiscretion into our court system. “Justice Justice shall you pursue!” צדק צדק תרדוף