Last Sunday I attended an interfaith program at Tikvat Israel in Rockville. There was a panel discussion with local leaders: Buddhist, Muslim, Jewish, Hindu and Christian. There many points shared about the spiritual quest which resonated with me and I share just a few:
How would I describe my relationship with God: a personal one or awareness of an impersonal force? Yes to both. I certainly do talk to God asking for strength and wisdom and from personal experience sense that God does love me (and everyone). I also have frequent experiences of radical amazement, often in the wonders of nature, flowing through an awe which fills me with an awareness of the creative and loving flow of the Spiritual Force of the Universe. I also frequently experience wonder in the knowledge of another person's story and soul - I affirm that these connections are possibly because of the Divine connection between all the spiritualities of the universe, thanks to God.
A few of the speakers spoke about: MYSTERY. I know that God exists having felt the Presence, but I don't understand what God is. I believe this is impossible for our finite minds. We can't conceptualize a completely spiritual reality - since we can only conceive of physical reality. The mystical tradition affirms this when it articulates the idea of "Ein Sof" (literally 'without end') - that the God who created the universe is inherently unknowable, except for God's emanations into creation. For Judaism we also live in the mystery of the suffering of the world. There are partial but no fully satisfying answer to: why a good and powerful God would create a world filled with so much suffering. This (and human free will given God's knowledge) are paradoxes in which Judaism is willing to live.
Third, when do I feel most distant from God? For me there are three internal negative which eclipse God from my life. When I'm not in the moment ... God is distant. For example, when I'm worrying about the logistics and choreography of services, instead of praying, I don't feel any connection to God. Second, when I'm angry, especially at someone else, it's almost impossible to pray (just to ask for calm) and empty of spiritual connection. Finally when the prayers/thoughts are all about me - I don't feel the holiness. I used to hate the artificial breaks in the Yom Kippur Service. I! hated the mass outflow of people who would rush out of services after the sermon before Yizkor. And I raged! again after Yizkor at everyone who rushed out and blocked the Cantor from beginning Hineni and the Musaf Service by their "exodus." I! know what's best for people - they shouldn't leave! The readings we do now really help me to focus on continuing to be in the right place spiritually and (even though I may disagree about priorities) to allow people their own spirituality: to feel uncomfortable reciting the Memorial Service while their parents are still alive or to leave to get their kids and to spend time with their family. When the worship is about me - I can't daven. There are times when I deeply meditate at the end of the Amidah that the "me" actually fades away and for a moment or two I sense something beyond me - connecting everything.
Just one more of many thoughts shared and reflected upon last Sunday. Someone commenting on the historical and present-day intolerance too often created by our various faiths said, and I paraphrase: "It's scary when we're so sure we know what God wants me to do..." To think that I possess the absolute truth and that I can impose that certitude on others - is truly terrifying. I think the great religious traditions all have slices, large pieces of God's message to mankind. To think I'm the one who possesses the whole answer - to often leads to human suffering and certainly not to sanctifying God's Name and Presence.
Friday, February 5, 2010
Sunday, January 31, 2010
Shabbat Sermonette
I've always been ambivalent about the themes in our sacred literature of God as warrior. I know that it is powerful metaphor for divine power ... and seeing God's hand of justice defending the disenfranchised, fills me with hope and even some courage. And although I am excited by reading the Story of the Red (Reed) Sea and God's mighty hand crushing the Egyptian chariot (tank) corps ... still calling God "eesh milchama" - a man of war, is disturbing.
My new insight [from one of my colleagues] is understanding this metaphor from yoga. One of my favorite, yet challenging positions on Tuesday mornings in my class (when I have time to go) is the 'Warrior pose.' It's great stretching, great toning and takes great concentration. It energizes me for the rest of my day. But the warrior pose is mostly not about physical strength, it's about mental strength. It takes warm up preparation. It's about focus. Thinking about your position, breathing, relaxing into the position and maintaining it - it's as much internal as external.
Maybe that's what it really means to be a warrior. It's about meeting the challenges of life: some physical, many interpersonal, just as many struggles within for making the right choices. Ethics of the Fathers asks: who is the person who is truly mighty? The person who can control their inclinations... That's real strength and power.
Maybe that's what it means to be a warrior. It certainly does in yoga. Maybe it's God who gives us the focus and strength to make the right choices. That would make God the Ultimate Warrior - the spirit that makes possible the strength to choice goodness.
My new insight [from one of my colleagues] is understanding this metaphor from yoga. One of my favorite, yet challenging positions on Tuesday mornings in my class (when I have time to go) is the 'Warrior pose.' It's great stretching, great toning and takes great concentration. It energizes me for the rest of my day. But the warrior pose is mostly not about physical strength, it's about mental strength. It takes warm up preparation. It's about focus. Thinking about your position, breathing, relaxing into the position and maintaining it - it's as much internal as external.
Maybe that's what it really means to be a warrior. It's about meeting the challenges of life: some physical, many interpersonal, just as many struggles within for making the right choices. Ethics of the Fathers asks: who is the person who is truly mighty? The person who can control their inclinations... That's real strength and power.
Maybe that's what it means to be a warrior. It certainly does in yoga. Maybe it's God who gives us the focus and strength to make the right choices. That would make God the Ultimate Warrior - the spirit that makes possible the strength to choice goodness.
Friday, January 29, 2010
Our New Torah
Last Sunday we began our educational programs for celebrating the creation of our brand new Torah. It was a wonderful day. Rabbi Menachem Youlus did a wonderful presentation to prepare everyone for the significance of what we're doing. The letters of the Torah provide a personal pathway for every one to connect with God. It was clear that everyone who participated felt this spirituality. It was sublime. When people came up it was clear that they were: realizing the holiness of the Torah and its history, sincerely praying in the moment for whatever flowed into their hearts, and knew that this scroll will last more than 200 years ... you could see it in everyone's faces - this was a sacred time of connection. And more than 100 people attended.
During the formal program we had five individuals (supported by their spouses and/or families) come up to the table to write a letter on the parchment. The letters were already outlined and you learned how to ink the quill and dab the ink onto the letters. Each person represented a different decade in the history of our sacred community. It was clear that everyone was in the moment and moved by the seriousness and holiness of filling in a letter in the Torah for themselves and as representatives of the entire community.
After a great fleshig lunch, we had two hours of those who had arranged to ink their letter. If you'd like to participate in writing your own Torah by writing a letter in our Torah - contact the office. I don't expect future programs to be as well attended as the first one - but I am confident that we will provide 7-8 opportunities in the coming months to energize individuals and our community through this mitzvah. On September 26th, we will complete the Torah, dedicate it and use on the holiday of Sukkot - hold the date - for a very, very special sacred time.
During the formal program we had five individuals (supported by their spouses and/or families) come up to the table to write a letter on the parchment. The letters were already outlined and you learned how to ink the quill and dab the ink onto the letters. Each person represented a different decade in the history of our sacred community. It was clear that everyone was in the moment and moved by the seriousness and holiness of filling in a letter in the Torah for themselves and as representatives of the entire community.
After a great fleshig lunch, we had two hours of those who had arranged to ink their letter. If you'd like to participate in writing your own Torah by writing a letter in our Torah - contact the office. I don't expect future programs to be as well attended as the first one - but I am confident that we will provide 7-8 opportunities in the coming months to energize individuals and our community through this mitzvah. On September 26th, we will complete the Torah, dedicate it and use on the holiday of Sukkot - hold the date - for a very, very special sacred time.
Thursday, January 28, 2010
The "B" page of the Amidah at Kehilat Shalom
Around 10 years ago when we switched from the "old" Sim Shalom Siddur to the newer "Slim" Shalom Prayerbook we had several months of discussions at Kehilat Shalom about utilizing the "B" page which includes the Imahot (the Matriarchs). At the time, I had indicated that I had no problem with adding words into the paragraphs, but that I was opposed to changing the benediction at the end of first blessing of the Amidah.
I've changed my mind, for two reasons. First, I've been reciting the "egalitarian" page frequently for the past six months and I've become comfortable with the words we add. More important though, in studying sources about the Amidah and the fixing of its wording, the evidence indicates to me that these words are not "biblical" in origin or time creation (as I had previously believed.) I still believe the words are divinely inspired, but not literally. They are not prophetic in origin, I believe from the time of the Pharisees or the Men of the Great Assembly. Therefore the possibility of changing the words is true of both the paragraphs as well as the chatimot (the closing blessing formulas).
After discussions with the Ritual Committee and the Board of Directors, we will be implementing use of the "B" page in the Musaf Amidah ONLY. We will retain the "A" page in all other services at Kehilat Shalom. I believe this affirms two other fundamental values: respect for tradition and pluralism. Using the A page affirms our devotion to our heritage. Using the B page in this fashion says that both versions of the Amidah are 'kosher' - there are legitimate liturgical variations in different communities and even within communities. We also have regulars at our services who will not wish to recite the egalitarian version of the Amidah and making the change in this way enables their desire to recite the A page for themselves.
I still know we have a serious issue regarding transition and being comfortable with change. In the coming weeks, the hazzan will be reviewing the Amidah with the new words. I will also use Q&A time on Shabbat mornings to take questions. If you have any questions regarding this - please feel free to contact me.
I've changed my mind, for two reasons. First, I've been reciting the "egalitarian" page frequently for the past six months and I've become comfortable with the words we add. More important though, in studying sources about the Amidah and the fixing of its wording, the evidence indicates to me that these words are not "biblical" in origin or time creation (as I had previously believed.) I still believe the words are divinely inspired, but not literally. They are not prophetic in origin, I believe from the time of the Pharisees or the Men of the Great Assembly. Therefore the possibility of changing the words is true of both the paragraphs as well as the chatimot (the closing blessing formulas).
After discussions with the Ritual Committee and the Board of Directors, we will be implementing use of the "B" page in the Musaf Amidah ONLY. We will retain the "A" page in all other services at Kehilat Shalom. I believe this affirms two other fundamental values: respect for tradition and pluralism. Using the A page affirms our devotion to our heritage. Using the B page in this fashion says that both versions of the Amidah are 'kosher' - there are legitimate liturgical variations in different communities and even within communities. We also have regulars at our services who will not wish to recite the egalitarian version of the Amidah and making the change in this way enables their desire to recite the A page for themselves.
I still know we have a serious issue regarding transition and being comfortable with change. In the coming weeks, the hazzan will be reviewing the Amidah with the new words. I will also use Q&A time on Shabbat mornings to take questions. If you have any questions regarding this - please feel free to contact me.
Wednesday, January 27, 2010
Tu B'Shevat
Sorry for being off line on the blog for a while - it's been more than a little much with pastoral emergencies and some wonderful programming.
This past Sunday we had an amazing Tu B'Shevat Seder. 16 tables of students and parents celebrated the holiday of the trees and "Torah as our Tree of Life." We ate different fruits, drank different colors of juice, told stories like Honi, the Jewish Rip-Van-Winkle and reflected on the meaning of Torah. From the Seder:
Our Torah is called Aytz Chaim, the Tree of Life. Jews in every community plant seeds for future generations by passing on traditions and learning from parents to children, as we do here today.
Over 3000 years ago at Mount Sinai our ancestors heard the Ten Commandments and received the Torah. Since that time we have tried to understand God’s words and use them as a guide to live our lives. It teaches us how to live with others and how to respect our world. Especially on Tu B’Shevat we think about nature and our environment and to follow God’s teachings to enjoy our good world.
Another meaning: we remember when God gave the Torah at Mount Sinai out of fire. There’s a famous legend that that the Torah is black fire written on white fire. The Torah has black letters – the dark fire. But the spaces between the letters are white. We read the black words but the white reminds us that the meaning surrounds and flows with the words and also inside of us.
Torah is our tree of life because it helps us find our way to good deeds and wisdom. In the same way we mix the juices, we are a mix of ability and sometimes mistakes. We study Torah throughout our lives as we seek to live a life of love and goodness. Study is a means to an end: to be a good person. One of the early rabbis said the goal of Torah is: to refine our personality for goodness and build a community of peace and justice.
If you'd like a copy of the Seder as a pdf or rtf - please contact me.
This past Sunday we had an amazing Tu B'Shevat Seder. 16 tables of students and parents celebrated the holiday of the trees and "Torah as our Tree of Life." We ate different fruits, drank different colors of juice, told stories like Honi, the Jewish Rip-Van-Winkle and reflected on the meaning of Torah. From the Seder:
Our Torah is called Aytz Chaim, the Tree of Life. Jews in every community plant seeds for future generations by passing on traditions and learning from parents to children, as we do here today.
Over 3000 years ago at Mount Sinai our ancestors heard the Ten Commandments and received the Torah. Since that time we have tried to understand God’s words and use them as a guide to live our lives. It teaches us how to live with others and how to respect our world. Especially on Tu B’Shevat we think about nature and our environment and to follow God’s teachings to enjoy our good world.
Another meaning: we remember when God gave the Torah at Mount Sinai out of fire. There’s a famous legend that that the Torah is black fire written on white fire. The Torah has black letters – the dark fire. But the spaces between the letters are white. We read the black words but the white reminds us that the meaning surrounds and flows with the words and also inside of us.
Torah is our tree of life because it helps us find our way to good deeds and wisdom. In the same way we mix the juices, we are a mix of ability and sometimes mistakes. We study Torah throughout our lives as we seek to live a life of love and goodness. Study is a means to an end: to be a good person. One of the early rabbis said the goal of Torah is: to refine our personality for goodness and build a community of peace and justice.
If you'd like a copy of the Seder as a pdf or rtf - please contact me.
Wednesday, December 30, 2009
Asset based community development
A few weeks ago, my union, the Rabbinical Assembly had a fascinating webinar. It was interesting way of understanding something I’ve grappled with for a long time. Synagogues are in trouble because we’re great with the 15% of those who enter our doors and mediocre with the 85% who are affiliated marginally or are completely indifferent. More and more, we are no longer one people speaking the same language and wanting to share similar experiences.
The 15% are, so to speak, “empowerment Jews.” They are self directed and they know what they want… But the 85% ... are “engagement Jews.” They have deep emotional and spiritual needs but they don’t know what they want. Today we spend 85% of our resources on the 15% and the 15% of money and staffing left is not sufficient to meet the needs of the 85% of the people who want the spirit of the Jewish community, but not in the traditional ways we’ve delivered our services.
Asset based community development was the theme of the webinar and a possible means to address our challenge. When we think about our resources the skills of our members and staff, the geography of our community, our financial resources and our social connections – we realize that we need to rethink the deployment of these resources. I really liked the facilitators use of the “Tipping Point,” by Malcolm Gladwell. We have people in our shuls who are connectors – who have a gift of touching others. Since our goal is not survival but transforming community – we have to use our skills to meet people where they are. What we do is not about programming – but about relationships. This is the center of synagogue life – providing opportunities for personal growth and community connection.
I think we’ve become so focused on institutional growth, that we’ve lost sight of the truth. Synagogue is where people come to meet friends and to experience the sacred. This does not have to be done within the walls of the synagogue. Community is wherever people meet and share and learn and experience the holiness of living Jewishly.
Today synagogues need to lower the boundaries which make accessing Judaism a challenge for so many. The challenges are geographic, social, economic and spiritual. Yet with the right people resources – connecting, being part of a group becomes spiritually desirable. People want to invest their time and energy of the contact is significant, the experience is meaningful and the group is fun and exciting.
Finally, I like this model of engagement because it says that it’s not all about the rabbi. I tend to be the idea person, the teacher and sometimes the inspirer. But I can’t do it all. In this model, the rabbi teaches 10 people who in turn teach 10 more people. Instead of 10 people learning, 100 people study together in their own groups – learning with and from each other, not just from the rabbi. I like this also because I don’t have a monopoly on truth and holiness. Engaging people to find their own meaning and celebration of Jewish life – has to be a plus for Judaism in the 21st Century.
The 15% are, so to speak, “empowerment Jews.” They are self directed and they know what they want… But the 85% ... are “engagement Jews.” They have deep emotional and spiritual needs but they don’t know what they want. Today we spend 85% of our resources on the 15% and the 15% of money and staffing left is not sufficient to meet the needs of the 85% of the people who want the spirit of the Jewish community, but not in the traditional ways we’ve delivered our services.
Asset based community development was the theme of the webinar and a possible means to address our challenge. When we think about our resources the skills of our members and staff, the geography of our community, our financial resources and our social connections – we realize that we need to rethink the deployment of these resources. I really liked the facilitators use of the “Tipping Point,” by Malcolm Gladwell. We have people in our shuls who are connectors – who have a gift of touching others. Since our goal is not survival but transforming community – we have to use our skills to meet people where they are. What we do is not about programming – but about relationships. This is the center of synagogue life – providing opportunities for personal growth and community connection.
I think we’ve become so focused on institutional growth, that we’ve lost sight of the truth. Synagogue is where people come to meet friends and to experience the sacred. This does not have to be done within the walls of the synagogue. Community is wherever people meet and share and learn and experience the holiness of living Jewishly.
Today synagogues need to lower the boundaries which make accessing Judaism a challenge for so many. The challenges are geographic, social, economic and spiritual. Yet with the right people resources – connecting, being part of a group becomes spiritually desirable. People want to invest their time and energy of the contact is significant, the experience is meaningful and the group is fun and exciting.
Finally, I like this model of engagement because it says that it’s not all about the rabbi. I tend to be the idea person, the teacher and sometimes the inspirer. But I can’t do it all. In this model, the rabbi teaches 10 people who in turn teach 10 more people. Instead of 10 people learning, 100 people study together in their own groups – learning with and from each other, not just from the rabbi. I like this also because I don’t have a monopoly on truth and holiness. Engaging people to find their own meaning and celebration of Jewish life – has to be a plus for Judaism in the 21st Century.
Thursday, December 24, 2009
Some things that drive me meshugina
SOME THINGS THAT DRIVE ME CRAZY
I heard that many people post this kind of thing on their blog, so…
It makes me a little crazy when I hear Shabbat nusach on weekday. Weekday melodies are simple and beautiful, they allow a fairly quick pace so that you can go to work or go home in the evening. To hear the fancier, slower Shabbat melodies during the week is like fingernails on a blackboard for me. And vice-versa I go crazy when someone treats Shabbat like weekday and zooms through a davening that to be shabbasdik - takes its time.
One of the way I personally distinguish between Shabbat and a weekday is music … and central to that is how the Shema is recited. I love singing V’Ahvta on Shabbat. It extends the meaning through the music of affirming God’s uniqueness and our love for God. Singing V’Ahvta on weekday makes me feel that it’s Shabbat and I want Shabbat to be Shabbat because I work so hard during the week.
One of the special nuschaot (melodies) of the weekly flow of Jewish music is Saturday Afternoon. It’s a light but kind of sad chant; that says it’s still Shabbat, but the end of the Shabbat is getting closer. Hearing Saturday afternoon melody any other time makes me think: hey, it’s not Saturday afternoon!
In our long Saturday morning service, I want the energy to be in the davening and hopefully in the question and answer. The idea of empty time except for reflection or meditation drives me crazy. There is such beauty in pageantry in the Torah procession and such joy in everyone kissing the Torah as we march around. And yet, I can’t understand that especially on returning the Torah to the Ark, why so many leaders can’t arrive at the Ark at the end of Mizmor L’David. That empty silence waiting for the Torah carrier to arrive to place the Torah in the ark – is a waste. It’s been a long time since I’ve taught it, but we stop on the solos during the procession only to enable the Bar/Bat Mitzvah to be not be distracted during their recitation. Otherwise, the only reason to stop to empower everyone who wants to kiss the Torah. On Saturday morning when we return the Torah to the Ark there’s no reason not have the Torah in the Ark so we can go right into Uvnucho Yomar and Atyz Hayim.
Last, Emails: I find that on a day like last Friday I probably spent 2 hours reading and cleaning up emails. There’s not enough time in the day to respond properly anymore to mail that truly requires thoughtful expression. Worse, and I struggle not to be guilt of this myself, some people are trying to conduct business by email. It’s great for sharing info. It’s wonderful to prep issues for discussion or decision making. But you can’t have a conversation my email, I'm trying to limit myself to answering email now only three times a day. Otherwise, I have no time to study and prepare and have energy for my classes and meetings where good people work to build sacred community.
I heard that many people post this kind of thing on their blog, so…
It makes me a little crazy when I hear Shabbat nusach on weekday. Weekday melodies are simple and beautiful, they allow a fairly quick pace so that you can go to work or go home in the evening. To hear the fancier, slower Shabbat melodies during the week is like fingernails on a blackboard for me. And vice-versa I go crazy when someone treats Shabbat like weekday and zooms through a davening that to be shabbasdik - takes its time.
One of the way I personally distinguish between Shabbat and a weekday is music … and central to that is how the Shema is recited. I love singing V’Ahvta on Shabbat. It extends the meaning through the music of affirming God’s uniqueness and our love for God. Singing V’Ahvta on weekday makes me feel that it’s Shabbat and I want Shabbat to be Shabbat because I work so hard during the week.
One of the special nuschaot (melodies) of the weekly flow of Jewish music is Saturday Afternoon. It’s a light but kind of sad chant; that says it’s still Shabbat, but the end of the Shabbat is getting closer. Hearing Saturday afternoon melody any other time makes me think: hey, it’s not Saturday afternoon!
In our long Saturday morning service, I want the energy to be in the davening and hopefully in the question and answer. The idea of empty time except for reflection or meditation drives me crazy. There is such beauty in pageantry in the Torah procession and such joy in everyone kissing the Torah as we march around. And yet, I can’t understand that especially on returning the Torah to the Ark, why so many leaders can’t arrive at the Ark at the end of Mizmor L’David. That empty silence waiting for the Torah carrier to arrive to place the Torah in the ark – is a waste. It’s been a long time since I’ve taught it, but we stop on the solos during the procession only to enable the Bar/Bat Mitzvah to be not be distracted during their recitation. Otherwise, the only reason to stop to empower everyone who wants to kiss the Torah. On Saturday morning when we return the Torah to the Ark there’s no reason not have the Torah in the Ark so we can go right into Uvnucho Yomar and Atyz Hayim.
Last, Emails: I find that on a day like last Friday I probably spent 2 hours reading and cleaning up emails. There’s not enough time in the day to respond properly anymore to mail that truly requires thoughtful expression. Worse, and I struggle not to be guilt of this myself, some people are trying to conduct business by email. It’s great for sharing info. It’s wonderful to prep issues for discussion or decision making. But you can’t have a conversation my email, I'm trying to limit myself to answering email now only three times a day. Otherwise, I have no time to study and prepare and have energy for my classes and meetings where good people work to build sacred community.
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