משׁפטים– Parshat Mishpatim (Exodus 21:1-24:18); Embracing the needy, the enemy and strangers among us.

The Text:

At this point in Torah, in the telling of the Jewish Exodus journey, the land of Egypt has been left behind, and the Jews have received the Ten Commandments.[1] Last week’s torah portion, Parashat Mishpatim, goes on to list numerous laws that will govern the Jewish people. More specifically, through these laws, Jews are taught how to act towards issues regarding slavery, thievery, the needy, owning and borrowing livestock, bestiality, sorcery, crop sharing, and many more. We are shown the ancient laws of how to treat the enemy, the needy, and the stranger. Within Mishpatim it is stated, “You shall not wrong or oppress a stranger, for you were strangers in the land of Egypt.” (Exodus 22:20) In many ways these laws seem to be stated to create order, and ensure that Jews are not taking advantage of the other, or the other's property including land and animals. If the only portion of Torah you were to ever read was parashat Mishpatim you may feel as if you were reading a series of legal documents concerning stealing your neighbor’s oxen. In many ways these series of laws seem inapplicable to the current way we live, but hidden among these laws are presently valuable ethical guidelines for treating the ‘vulnerable’ among us.

The Implication:

Who is not a stranger among us? Do we really live in a society where there is a clear norm, and a clear defiance of the norm we have created? What is normal, and who qualifies? I feel in so many ways individuals are constantly redefining what normal is because we feel like we just don’t fit in among everyone. Instead shouldn’t we question if ‘normal’ exists? Therefore aren’t we all strangers within any new situation? At one point we were the new comer to a community, family, or group of friends. In any new situation, we may each be a stranger in a strange land. When we venture somewhere new we want to be embraced and treated with respect and dignity, meaning we must remember to act similarly towards others entering a land we may already be familiar with as well. “You shall not wrong or oppress a stranger, for you were strangers in the land of Egypt.” (Exodus 22:20) We must remember to not outcast the newcomer, since historically we ourselves were outcast for being ‘the other’. To me, the concept of being a stranger in a strange land is applicable to so many groups of people in both our local and global world. Some ‘strangers’ within the United States include: immigrants in their fight for citizenship; the glbt[2] community in their quest for gay rights; differently-abled people advocating towards inclusive disability rights; feminist women eradicating gender inequalities; black Americans struggle towards racial equality; and the fight of the American muslim community against prejudice due to post September 11^th racial profiling. All spend countless time in their struggle overcoming unequal treatment in the search to be treated ‘normally’. Where do we learn how to treat our neighbors? What acts as our ethical and moral guide when we come into contact with challenges in our lives that cause us to take action in either a positive or negative way?

I currently work in the world’s largest gay, lesbian, bisexual, and transgender inclusive synagogue, CBST (Congregation Beit Simchat Torah). Recently a man called the office to question both our mission and where in the torah I personally felt that it was ok to be gay. At first I was unaware where the nature of his questions was coming from. However, his hatred quickly became clear to me as he shouted, “being gay is an abomination.” The most upsetting part of the conversation was trying to comprehend where this fellow Jew had learned his deep seeded hate towards the ‘strangers in his midst’. I’m reminded that Judaism teaches us that each individual is created in G-d’s image “betzelem eloheim”, and parshat Mishpatim teaches us by Jewish law the opposite of this man’s oppression, we are taught rather to treat the needy, enemy and stranger with indistinguishable equality to how we treat ourselves. As a Jew, I’m astounded as to where in the torah he found laws condemning the glbt community. The Jewish laws found in Exodus protect the stranger, enemy, and needy among us. Equally, whether we are in agreement or opposition by Jewish law we shall not treat those different from ourselves with anything other than compassion, and justice. And while I strongly disagree with the position my fellow Jew takes towards strangers among him, I am taught by torah to treat my enemy just as fairly as my neighbor, the stranger, and the needy. If only we all stuck to the golden rule: treat others as you want to be treated.

The Application:

In concept we know to act justly towards our fellow strangers, since we were once strangers, but what are the concrete things we can do in our lives to help the vulnerable and needy among us? Rabbi Jill Jacobs in her book There Shall Be No Needy: Pursuing Social Justice through Jewish Law and Tradition writes about the poor among us. Rabbi Jacobs defines poverty and the ways in which humanity act towards economic justice in the United States. Her powerful book shows how social justice is found within the torah, and how it already is applicable to our daily lives and social justice struggles. Rabbi Jacobs illustrates that each individual is a manifestation of G-d, therefore showing that by treating the needy among us repulsively, we are in turn treating G-d poorly. The idea is that G-d made each individual purposefully; we must not view the stranger as different from ourselves, neither should we view the needy as differently. While the poor may rely on other’s money and food to survive, we may each be outcast of some group based on our own ‘abnormalities’ based on race, religion, gender, class, and sexual identity. Parashat Mishpatim acts as a guide of how to treat others, for we were all once the needy, the enemy, and the stranger. There is no group of people who was not as some point the target of persecution.

Maybe the next time you see the needy among you don’t think of how you’re different but rather think of how you yourself could easily be among the needy, and in turn think of how to help rather than further isolate the stranger. Picture yourself in a land foreign to the one you know. We may not yet know the new territories we will encounter in our lives but we can remember to always respect and treat each other fairly whether it be the needy, enemy, stranger of friend among us.

Rabbi Jill Jacob's Vision.

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[1] See last week’s post about commanded to rest.

[2] An acronym for gay, lesbian, bisexual, and transgender.

יִתְרוֹ Exodus (18:1-20:23) -- Yitro- Commanded to rest

A more personal reflection…

This week the Torah talks about all of the commandments that the Jews receive from G-d at Mount Sinai. So this week I am choosing to reflect on why keeping Shabbat is one of the ten commandments and what this means for how we live our lives in the 21^st century.

The Text:

“Remember the Sabbath day and keep it holy. Six days you shall labor and do all your work, but the seventh day is a Sabbath of your God: you shall not do any work—you, your son or daughter, your male or female slave, or your cattle, or the stranger who is within your settlements. For in six days Adonai made heaven and earth and sea—and all that is in them—and then rested on the seventh day; therefore Adonai blessed the Sabbath day and hallowed it.” (Exodus 20:8-13)

The Analysis:

Shabbat is declared as a day that shall be kept holy. The story of Bereshit (creation) is referenced in the commandment to show that God was able to construct the entire world in six days. Then on the seventh day he rested signifying the “rest” to be as important as the previous days of work. Why is it that having one day a week is so important to God? How is it that we often forget the importance of rest in our own lives?

Many people have tried to interpret, and re-interpret how Jews “keep Shabbat”. Every denomination within Judaism may have a different definition of work, and rest. It seems that people get lost in questions of what you can and cannot do on Shabbat. All are interpretations of Torah at different points throughout history. As new technology became available, Rabbis decided if the use of these advance divices qualified as work. They debated the use of light, computers, televisions, stoves, and heat. Another added layer is creation; since God didn’t “create” anything on Shabbat, those who observe Shabbat must cease from creation, or in Hebrew melakha.

Rather then a set list of rules, instead, shouldn’t the focus be what would make this day “holy”, as God has commanded us to do. What are times or environments in which we feel holy? Or spiritual? Are there activities that make us feel connected to the world around us as it is, instead of trying to change it? How can we just be in the world, at peace, whole, complete? Isn’t seeing how far we’ve come and how fruitful our work has been equally as important as doing the work itself?

I think Shabbat has the ability to mean something different for everyone. Just as the Rabbis have interpreted the torah and come up with halakha, or Jewish laws surrounding the practice of Shabbat, I think that individuals can interpret for themselves what would feel restful in their own lives. With the central thought being: since God is holy, and kept Shabbat, Shabbat is to be sanctified, and observing Shabbat in turn makes his people holy, and therefore closer to God.

For me, Shabbat is a day where I make space for reflection, rest, and community. When thinking about how keeping Shabbat as a reform Jew would be both manageable for me, while at the same time not isolating myself from friends and family, I choose to interpret the language of the Torah for myself. “You shall not do any work”, “Remember the Sabbath day and keep it holy”. In this way I can create my own definitions of what feels like work, and what feels holy. When something new arises I try and decide whether it feels like work or rest, is the task something I enjoy, is creation involved, etc. In almost every possible task there can be room for debate. Transportation, money, light, hot water, cooking, and many more. Rabbis have spent time offering interpretations of text and creating laws of how Jews should approach tasks in order to be in compliance with observing Shabbat. Those who consider themselves to identify with a specific movement of Judaism may feel that their Shabbat observances be in tune with that of their movement, ie. Orthodox, Conservative, Reform, Reconstructionist, etc. I think the lessons we can draw from the actual text itself is much more significant then getting lost in the different halakah and it’s interpretations, where we may lose the goal of Shabbat all together.

The most important part is making Shabbat feel like a day that is separated from all other days of the week. Where the focus of the entire day is holiness, and presence with the world as it currently is. By eliminating work on Shabbat I never feel I have to be anywhere but where I am in that moment. Shabbat has had only a positive impact on my life thus far, I feel as if I’ve given myself the gift of time. When we are able to connect with each other, share holy space, and allow ourselves time in turn we remember what it is to be a holy people.

With all that we have available at our fingertips now, it is easy to forget the importance of spending time with our family, friends, and ourselves. Nowadays people are constantly connected to the larger world; we may forget what it is like to simply take in the world around us, by being outside, engaging in discussions, or reading something we enjoy. Instead we are constantly distracting ourselves from being fully present in our lives with gadgets and rushing from one thing to the next. Let Shabbat be a reminder to not just let the world pass you by but take time to remember what makes your world holy. Who are the people, and what are the things that you enjoy most? Are you making time for these people and things in your life? This upcoming Shabbat take a few hours to unplug, unwind and be present with people and the world without multitasking. Giving your full attention to something signifies that you find it important, why not devote your importance to the people/ things you care about? For those of you who celebrate Shabbat weekly, or once in awhile, what is the impact you feel it has on your life?

There has been a lot of recent talk about people being too connected to our appliances/ internet/ social media and substituting real interactions with our online interactions…

Read more….

Not paying attention even to our emails: http://www.nytimes.com/2010/06/07/technology/07brain.html?_r=1&scp=2&sq=multitasking&st=Search

Or our relationships:http://www2.wnct.com/news/2010/jun/07/distracted-gadgets-are-they-affecting-your-relatio-ar-212972/

Could we be sacrificing our lives when we drive while distracted? http://topics.nytimes.com/top/news/technology/series/driven_to_distraction/index.html?scp=4&sq=multitasking%20and%20internet&st=cse

Or causing serious mental health issues by spending excessive time on the web: http://www.time.com/time/health/article/0,8599,2008234,00.html

Some reading/ resources on Shabbat…

Books about Shabbat: http://www.judaism.com/books/shabbat.asp

Lecture at JTS Thursday February 17^th. http://www.nytimes.com/2010/03/28/books/review/Goldstein-t.html

What to do about reading an e-book on Shabbat: http://www.thejewishweek.com/blogs/jewish_techs/cuddling_up_e_book_shabbos

Sabbath Manifesto, keeping Shabbat made easy... http://www.sabbathmanifesto.org/

ּבשלח (Exodus 13:17-17:16) B'shalach- Are Miracles always good?

The Text:
This week's Torah portion highlights the miracles that occur as the Jews leave the land of Egypt. Mainly, this miracle refers to Moses parting the red sea in order for the Jews to safely cross out of Egypt. We often use the word miracle when taking about something unexplainable, or supernatural. As my niece cited "we use (the word) miracle when we talk about hope." What she meant by this is that we pray for miracles, hope, change; all positive occurrences. Is the word miracle ever used to highlight a negative change? Or, when something negative happens and since we view it as "for the best" we say it is a miracle? This miracle, which assists in the final step of the Jews exodus, is sung about at every Friday night Shabbat service. When we sing the prayer Mi Chamocha, we say, "Who is like you Eternal one, among the Gods? Who is like you, majestic in holiness, awesome in splendor, doing wonders?" As Jewish communities sing the Mi Chamocha they do so to show praise for a God that performs amazing, and unexplainable miracles that we can only continue to hope will happen in our lives. Some people spend their entire lives waiting for a miracle or the near impossible to occur. When we sing this prayer we are showing that we believe in God's ability to perform these miracles. What isn’t talked about in this particular miracle is that after the red sea is closed thousands of Egyptians drowned. Do we turn an eye to these Egyptian murders because their deaths 'miraculously' saved the Jewish people? While we are taught 'you shall not kill', does this not apply when perhaps the death itself is 'for the best'? Or when it is in self-defense?

The Implication:
There are very few "miracles" that occur in our lives anymore. A miracle is more than a happy occasion; it is trying to explain the unexplainable. Something that is still miraculous in our lives is the creation of people. Scientifically we know how cells multiply and how babies come to be as growing organisms but the fact is that the creation of human life is still miraculous. As is the body's ability to heal itself. This week I found myself in conversation with a friend in medical school who is currently doing an ob/ gyn rotation where seeing the ‘miracle of life’ is a daily occurrence. However, this particular conversation was different. This week a young pregnant patient of his lost her baby at the end of her second trimester. In other words, if the baby had been born s/he would have had a high chance of survival at this stage. While miscarriages occur statistically with some frequency, when it is personal, and you're dealing with people experiencing this loss first hand it is nothing but tragic. There is an association with new life of being a time of happiness and joy. But, when this expected happiness is coupled with tragedy we often find ourselves at a loss of how to react. However, what if this loss is also a miracle? What if it is in some ways ‘for the best’? What if there were abnormalities in the fetus which would have caused a life of hardship? How do we psychologically come to terms with the loss of something we never had or got to experience? How do we wrestle with this unexplainable loss? How do we as a community act in a supportive way to those who have experienced pregnancy loss? As we see in this weeks Torah portion sometimes miracles are intertwined with extremes, and result in both positive and negative outcomes. Do we then redefine the term miracle?

The Application:
Whether it be a miracle or a loss we turn to our community for support in times of need. We share stories, gather for meals, and remind ourselves that it is people who will always be there. In our technological age it is easy to forget that when it matters most we rely on our family, and friendships. For those experiencing a life changing moment it is imperative to be able to be embraced by a caring community. Whether you're praying for a miracle or have either experienced a health related miracle or loss, it is important to figure out ways you can ask for what you need from those around you. Additionally, while being in need may not be something currently pertinent to your life, have you thought about how to be available to those you care about who may currently or in the future face such challenging times? Do you reflect on how to be a good listener, and express appropriate empathy? As well as figuring out when to step up and lend a helping hand so that it isn’t up to one person to bear the full burden after something monumental in their lives has happened? Sometimes our cards of life are dealt and we have to figure out how we will respond to situations which may arise in our own and others’ lives. What if we were to think of how we would react to such a tragedy as if were our own, would this strengthen our ability to feel empathy. Whether it be a miracle or a loss that we will have to deal with throughout our lives it is up to us to figure out how to be grateful for what we have and how to be ready for future trials. There are different organizations who have done the work of figuring out how to help people be supportive to their friends and family in need even regarding unthinkable topics such as pregnancy loss, read resources below. Click for other related posts on loss or how to be supportive.

Take a minute to think about how fragile our lives are and what miracles you are currently praying/ hoping for. How could you be better supported? How can you better help those around you? Do those you care about know that you are there for them? Are we paying attention and remembering to be grateful for the miracles which occur in our own lives?


A Jewish response to helping clergy and community respond to pregnancy loss that hits close to home
My cousin has documented the life of her one year old Mazzy in the best blog I've ever seen- mommyshorts.com
Velveteen rabbi poems about miscarriage
Expecting Adam - A great read, a book about one womans supernatural experience when carrying a baby with down syndrome

וארא– בא –– (Exodus 6:2-13:16) Va-eira and Bo: Divine Power vs. Enduring Leadership

The Text:
The past two week’s torah portions Parshat Va-eira, and Parshat Bo speak of the ten plagues that G-d brought down upon Egypt in order to free the people of Israel. The story of freeing the Jews from Egypt is the story that we tell on the holiday of Passover. G-d speaks directly with Moses instructing him to ask Pharoah to “Let my people go that they may worship me.” G-d shows his power through the ten plagues (blood, frogs, lice, insects, pestilence, boils, hail, locusts, darkness, and death of the first born) that are brought upon the land of Egypt. Whether you know the story from the movie, “The Prince of Egypt”, or the text itself the idea is the same; the Jewish people were enslaved and being mistreated, and Moses stood up to Pharoah and threatened him to “let my people go” or there would be consequences brought to the Egyptians. Moses acts as a leader, and a messenger of G-d’s divine power.

And say to him, " יהוח the God of the Hebrews, sent me to you (Pharoah) to say, 'Let My people go that they may worship Me in the wilderness.' (Exodus 7:16)

The Implication:
This past Friday I was at Shabbat dinner where the conversation turned into an intense debate. The topic: what do we do about countries without democratic governments. Countries whose citizens may be suffering human rights violations, governments that operate in a way in which information is censored, and where the government has the power, vs. the people.

The main question: whose job is it to help? 'Fix' their problems? Who decides if the way in which they govern is right or wrong? Is the difference simply ideological, or do we have a responsibility to do something? In theory, the United States votes leaders into power who represent the majority of people’s opinions to make decisions in our government. Individuals have a say and a sense of empowerment. Ultimately our leaders are responsible to the people. Whereas in many nations around the world, including many developing nations, this is not the case, leaders tell their citizens what they can and cannot do; how they live, what knowledge they have access to, etc.

In Egypt pharaoh was mistreating a group of people, and God stepped in. In this case, the solution was to move the Jewish people (who were enslaved) out of the land of Egypt. The question that kept arising in our debate was: is it the job of the U.S. to intervene? Do we act as God and tell other countries how to act in the ‘right way’ when we see injustice? Do we rescue refugees? Or, do we say 'not our problem', and turn a blind eye? What is our role? Do we have a larger global responsibility to save people whose own countries and government systems are not protecting its’ citizens? How do we take the lessons we learn from Parashat Va-eira and Bo into our current struggles of international politics?

The Application:
The United States has power and ability, does this mean are at liberty to act in a God like fashion, impose our own democratic views onto others? Or, do we as God did act through creating leaders like Moses in countries who may be in need of assistance? God didn’t strike without clearly outlining to Pharoah, the leader of the Egyptians about what would happen. God used Moses as a leader, and instructed him how to stand up to the authority of Pharoah and explain the consequences if the Jewish people weren’t treated in the way they should be. Maybe the solution is that we build leadership among our neighbors citizens so that they have the sense of empowerment that Moses did.

We read of so many instances of injustice, and often are saddened and unsure of what we can do to help. The task of what to do may be overwhelming, and in turn, we do nothing but watch as more tragedies unfold. In many ways, we are useless when it comes to intervening in others’ lands. Not our place, against international laws, etc. Instead, we do very little, causing the global community a disservice by turning a blind eye. It’s not an easy battle but we cannot do nothing because the task itself is overwhelming. If we ourselves can not do the activist work needed, there are organizations who are building leaders, and providing aid that are in need of funding. Maybe Torah shows us that our responsibility is not to stand idly by when we see injustice, but to step in, take charge, and build power. We can become informed leaders, speak out, and fund those already doing this work.

As Martin Luther King Jr. day approaches we are reminded of how great leaders have brought about change in this country. May we all strive to be leaders in our own lives, regardless of how large the task, and may we find ways to help others in our global community to empower themselves.

Recent materials/ organizations inspiring this reflection…..

American Jewish World Service
There Shall Be No Needy: Pursuing Social Justice through Jewish Law and Tradition by: Rabbi Jill Jacobs
A Problem from Hell: America and the Age of Genocide by: Samantha Powers
Little Bee by: Chris Cleave

More tackling torah posts about leadership and power.

ויחי – שמות -- Va-Y'chi (Genesis 47:28-50:26) through Sh'mot (Exodus 1:1-6:1) Endings which lead to righteous beginnings...

A preface: I have loved taking the time to reflect and blog so far, but I’m hoping you, the reader will start to engage in discussion more! So, if you’re enjoying reading, please comment so I can start to be accountable to readers. That way I can learn what you think too!

The Text:
As we near the secular new year of 2011, I’ve been thinking a lot about endings and beginnings. Recently in reading the Torah, we ended the book of Genesis, and began the next book, Exodus, last week. A lot happens in this transition. In Parshat Va-y’chi at the end of the book of Genesis we expierence the loss of the Jewish forefather Jacob (or Israel see: Honoring our names matters). But, the torah doesn’t just state in one line Jacob died as it does with many other previous deaths. Instead, the entire Parshat of Va-y’chi speaks about both blessings and preparations for Jacob’s imminent death. His wishes are respected, honored, and sacred.

At the beginning of Exodus, (a book that deals with the Journey of the Jewish people from Egypt to the promised land) the first Parashat is Sh’mot. Here, we begin to hear the story of the Jews as slaves in the land of Egypt. In fear that the Jewish people are growing in strength, Pharoah orders that the midwives kill all Jewish male babies at birth. Sh’mot recounts the story from the birth of Moses, through his childhood, his flee from Egypt, speaking to G-d at the burning bush, and his eventual return to Egypt to free the people of Israel.

Together, Va-y’chi and Sh’mot revolve around themes of death, birth, and community support. In the story of Jacob his community engages with the wishes he has in his final days, and in Sh’mot much of the community is involved in sparing Moses’s life and providing opportunities to set him up for successful leadership.

The Implication:
Last week I attended services at B’nai Jeshurun in New York City, where Rabbi Felicia Sol spoke about Parshat Sh’mot. She spoke of the actions that the midwives Shiphrah and Puah took in saving the lives of the Jewish male babies. She spoke of how the midwives acted out of righteousness. Rabbi Sol related this action of righteousness to the current event of the passing by the House and Senate of a bill that would repeal the actions of DADT (don’t ask don’t tell) , which now would allow gay and lesbian US soldiers to be open about their sexual identify in the military. She spoke of the midwives being either in awe of or in fear of G-d. Showing that G-d is so powerful that the midwives knew by not acting in a way which was right they themselves would suffer consequences.

“The midwives, fearing G-d, did not do as the king of Egypt had told them; they let the boys live.” (Exodus 1:17)

What does this lesson of righteousness mean? Do we often act in the “right” way? People often struggle with what is right. However, I think even harder is to make these actions of righteousness a priority in our lives. We may know something is the “right” thing to do, but may do absolutely nothing about it. How do we get past this step? Not to say there aren’t real reasons holding us back from stepping up. We may be rushing to an important meeting, or fear for our own safety in certain situations. When we see an elderly person crossing the street how many of us offer a helping hand? Do we reach out to those we know may be struggling, or do we get preoccupied with our own lives? Do we even have the time to be righteous anymore?

Parashat Sh’mot teaches us how to act in a way that is righteous, but how do we relate that to the themes of life and death, beginnings, and endings, as we see in these two recent Parsha’s. What is our own individual ability, and/or responsibility to help a member of our community who we may see struggling with life, death, and everything in between? When life is ending what is it that we remember? How does thinking about mortality help us align the way in which we live our lives, the things we value, and how to act with righteousness above all else.

Do we have a communal responsibility to act in the “right” way towards those dealing with depression, illness, or the mourners among us?

The Application:
While we are busy thinking of new year and a new beginning in our lives, people often make resolutions of how they want to improve. Maybe this is the year you’ll learn something you’ve wondered about for awhile, maybe you’ll make more time to eat right, exercise, call your grandmother, or maybe you’ll start listening to your instinct about what is right and important in your life. Maybe your priority is career advancement, or culinary school. Any or all of those things don’t change the fact that you can act with righteousness towards everything in your life.

Depression, death, illness are all topics we often avoid and struggle in dealing with as they are not openly talked about. When Jacob was dying, his son Joseph did everything his father asked for even after Jacob was gone because it was the right thing to do. Maybe doing the right thing for the ill, and mourners among us is as simple as asking for what is needed or doing things and offering even when nothing was asked of you. Often we can identify what is needed, and right but we just have too many other things going on to offer support. Remember that our situations can change in an instant and while we may not be ill or mourning today, tomorrow may be different. We each need the ongoing support of community in these moments and it is up to each individual to act in a righteous way in assisting those who currently need help in their community .

Those who are sick, depressed, or in mourning may feel shame around their situation but creating opportunities where we act ‘with intentional righteousness’ will cause a chain reaction for others to follow suit. Don’t just do things because they are popular do things because they are the right thing to do. Showing communal support when someone is upset is just as or even more important as showing support on happy occasions. It may not be easy, but often stepping up is the right thing to do.

Some resources and giving credit where credit is due:

A recent New York Times article about Jewish Communal caring for the dead
Credit to B’nai Jeshurun, as Rabbi Sol’s comments inspired me to think more about righteousness
92^nd Street Y offers group discussions for recent mourners

What do you think about acting with righteousness and remembering those in our community who are struggling?

ויגש-- Vayigash (Genesis 44:18-47:27)- Reconciling outwardly and within.

The text:
In this week's torah portion, Vayigash, we learn of Joseph’s reconciliation with his family. Joseph, one of Jacob’s 12 sons, was sold into slavery by his brother’s because of their jealousy of how their father Jacob favored Joseph. Joseph is able to forgive his brothers for the sake of creating a united family, which at this point encompasses ‘all the children of Israel.’

Instead of faulting his brothers, Joseph believes that g-d needed to have him endure the hardships caused at his brothers' hands in order to ensure the people of Israel's survival. Joseph’s perspective with time allows him to believe that things happen for a reason.[1]

“ I am Joseph your brother, whom you sold to Eqypt; and now, don’t be troubled, don’t be chagrined because you sold me here, for it was to save lives that God sent me ahead of you.” (Genesis 45:5)

Joseph shows incredible resilience in his ability to look beyond the ways in which he was mistreated and is able to start anew. Joseph is an inspirational figure who helps us to understand sometimes we cannot be caught up in fault, but rather it may be about our ability to move forward and see the bigger picture.

The implication:
I have often wondered why as Jews, we read the Torah every single year, and why people study the Torah as intensely as they do. While this may not be the most comprehensive answer, I think that each time the Torah is read we bring a different perspective to our reading of Torah. Our perspective varies and is shaped by current events in our lives, and by how we can apply the teachings and lessons of the torah to our personal situations. The stories of the torah have the ability to be both historic for the Jewish people and simultaneously relate to the modern human experience.

What are the relationships that need repair in your life? How do we learn from Joseph’s tribulations about how to overlook past wrongdoings and move forward for the sake of our family, community, and friendships? While I read Joseph’s story it becomes clear to me that Joseph knew that he was wronged but he didn't let it matter. The brothers additionally knew that they should be asking for forgiveness, and over time they regretted treating Joseph in the way they did because it only caused further strife and guilt in their lives.

It is clear to see from Joseph’s actions that he is the real hero by acting with humility in his familial situation. Joseph could easily have turned his brothers away to fend for themselves while their people were faced with famine. Instead, Joseph shared his good fortune and hard work in order to further the Jewish people, leaving no punishment for those that had wronged him except for their own self-imposed guilt. When we are wrong, admitting that we are wrong allows us to grow from our mistakes. But, there are also the times when we may not have done anything wrong at all. Others' perceptions may make it impossible to do anything without being criticized. Yet we must still act in a mature way as Joseph did, in order to move forward.

Torah is re-read each year as a piece of text may apply differently to your life, dependent on circumstances you currently find yourself in. The text may have the ability to re-teach us lessons in every reading. This year I take it personally in challenges I face. Do I have the ability like Joseph does to forgive others' harmful actions? If I know I am doing the right thing, am I able to look towards the bigger picture, forgetting what has been done for the sake of forging a solid front going forward? Joseph had a special relationship with his father; do people try to harm us out of their own jealousy and insecurities? Is there anything we can do to change someone else’s perceptions? While we may not be able to change our outside world, how do we go about making changes for ourselves?

The application:
Earlier posts refer to why our actions matter, and how we can shape them and have our own control.

Sometimes we need to reflect on our own lives and what we can do to fix relationships that may need repair. As Joseph found, sometimes it is better when looking at the bigger picture to stand up and be the bigger person regardless of the circumstances.

Some ways in which we may be able to do this is by seeking supportive advice either among our friends and family or, if need be, professionally. Other ways can be making time for yourself to reflect, write or meditate. And lastly we must do the challenging work of reaching out and communicating to those relationships in need of repair. Regardless of the circumstances this is often the hardest part of all, either admitting wrongdoing and asking for forgiveness, confronting those who have hurt you, or figuring out how to as Joseph did reconcile without blame. The goal is to reflect in a way that is most productive for yourself, so that you feel you can move forward towards repair.

One such method I’ve had the ability to try is the Jewish ritual practice of Mussar, “a spiritual perspective and also to a discipline of transformative practices… it shines light on the causes of suffering and shows us how to realize our highest spiritual potential, including an everyday experience infused with happiness, trust, and love.” [2] Mussar is an everyday jewish ritual that allows one to be in a constant state of reflection. As Joseph was able to do, may we too be able to reflect and move forward in our conflicts towards reconciliation.

As always here are some resources or organizations that can help you find the ability to reflect in your own life.

http://www.mussarinstitute.org/ - Mussar Institute
http://www.mussarleadership.org/index.html- Mussar Leadership
http://www.jmcbrooklyn.org/ - Jewish Meditation Center, Brooklyn

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[1] This text lends itself to common cliché phrases we use repeatedly. I apologize in advance.

[2] Morinis, Alan. Everyday Holiness, The Jewish Spiritual Path of Mussar, pg. 8.

זכריה-- Zechariah (4:6); Intentional Belief

The Text:
The narrative of Joseph’s dream interpretations continues in this week’s Parshat, or Torah portion, Mikeitz. However, on a whim, I am going to switch and reflect on one line from this week’s Haftorah portion, Zechariah.[1]

“This is the word of the Lord to Zerubbabel: Not by might, nor by power, but by My spirit—said the LORD of Hosts. Whoever you are, O great mountain in the path of Zerubbabel, turn into level ground! For he shall produce that excellent stone; it shall be greeted with shouts of ‘Beautiful! Beautiful!’” (Zechariah 4:6-7)

While I grew up singing this line of Zechariah in Debbie Friedman’s popular song, ‘Not by Might, Not by Power’, I never before thought of what the line may imply.

Not by Might, Not by Power (Debbie Friedman)
(lyrics from Zechariah 4:6)
Chorus: Not by might, and not by power
But by spirit alone
Shall we all live in peace.

The children sing
The children dream
And their tears may fall
But we'll hear them call
And another song will rise (3x). Chorus.

The Implication:
The Zechariah quote itself implies, that by sheer belief, spirituality, and connection we will accomplish great things. I think in order to understand the quote we need to understand what is it that we believe in. These are questions that don’t necessarily have clear-cut simple answers. Why do we pray, or what is it that we are praying for? Why do we join to pray as spiritual communities? How do we cultivate the ‘spirit’ that is being referred to?

While in the context of Zechariah, the idea is that our belief in G-d will be enough to create what is needed. However, belief itself does not say anything without intention, or in Hebrew, Kavanah. Kavanah can be translated to mean intention or with intentionality. Kavanah also has a deeper meaning. Kavanah means actions with meaning behind them, intention of the heart, or as Abraham Joshua Heschel says, “Awareness of symbolic meaning is awareness of a specific idea; kavanah is awareness of an ineffable situation.” What is it that we believe in enough to act with full Kavanah? Or, is it that by acting with true Kavanah we are growing as spiritual communities?

Power without good intentions can be destructive. This is why we must reflect and focus on the intentions behind our beliefs. If we are intentional about our spirituality, and our intention is to do good, then we can funnel power to achieve our shared dreams towards a better world.

This week, in Jewish history we celebrate Chanukah. Chanukah is a holiday that commemorates a military victory for the Jewish rebel army the Maccabees. The Chanukah story highlights two important pieces of history. One, a miracle occurred when oil that was meant to last for only one day lasted for eight. The second is that an army, which should have been defeated, outsmarted their opponents.

As we see in the text of Zechariah, and in the story of Chanukah, both intention and hope are needed for achieving spirit. In Zechariah it is through full belief, with Kavanah, in G-d that will lead to change. The Maccabees had both faith in themselves and intentionally strategized towards victory. What good is hope without acting intentionally? Why are we spiritual? What is it that we hope will happen? Do miracles happen often enough that we can rely on just our hope, or must we also include intentional actions? While we can’t build power without shared hope, we also can’t be powerful with just the belief that we can be. We have to be willing to give our all to our beliefs. That is how I interpret Kavanah, not just as good intention, or intention with meaning behind it, but as something you believe in so much that when you ‘pray with Kavanah’ you must put your whole self into that belief, because failing to do so would make it meaningless.

The Application:
How do we act intentionally? How do we funnel our beliefs to make intentional change? Kavanah is applicable to both large and small-scale issues within our lives. In parshat Vayeishev I examined how Tamar and Joseph mapped out power within their own lives, and acted as individuals. Spirituality is more of a shared experience of faith, using Kavanah to shift power, and gaining communal spirit.

Communities that come together in intentional ways around their shared beliefs enact change. They do not enact change by might, or power alone, but instead by their spirit, their intentional beliefs.

Community Organizing is successful by bringing people together around their shared beliefs, values and towards intentional, achievable goals. Community Organizers work by bringing individuals together, researching community issues, and building campaigns around a groups' own self-interests. Whether it be students fighting to end a genocide in Darfur, affordable health care, creating parent-teacher home visits to better understand local student needs (a recent campaign victory of my friend Dan Lesser), all rely on Kavanah, which builds community power and thereby spirit.

There are faith-based organizations doing community organizing work all over the country. Here are just some of the Jewish organizations whose community organizing work I’m inspired by:

Jewish Organizing Initiative
Repair the World
American Jewish World Service
Jewish Funds for Justice
Jews For Racial and Economic Justice
Just Congregations
Jewish Community Relations Council

May you find time to reflect on both Kavanah, and your own beliefs this Chanukah.
And, if you are able, help in supporting organizations that are working towards creating change you believe in.

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[1] This quote was brought to my attention by Rabbi Andy Vogel’s weekly torah reflections. Rabbi Vogel is the Rabbi at Temple Sinai of Brookline, where I served as the Youth Educator. Rabbi Vogel is a wonderful mentor of mine.