Pushing back on the Torah

As a rabbi in the community, I spend substantial time with interfaith couples. There is an undeniable trend with many Jews finding life partners with people of other faith traditions. It is a challenge that Judaism can successfully navigate. And hopefully, we can see the beauty and opportunity arising from such unions.

The story of Pinchas in Balak relates to a fear of intermarriage. It demonstrates how the Israelites were concerned about maintaining their community’s purity and adherence to God’s laws. In the story, the Israelites were seduced by the Moabite women. As a result, they began to engage in sexual immorality and idol worship, which threatened their relationship with God and their identity as separate people.

As a zealous and devout member of the Israelite community, Pinchas took matters into his own hands. He killed an Israelite man and a Midianite woman who were openly engaging in such behavior. His actions were seen as a necessary and just response to the threat of intermarriage and the resulting erosion of the Israelite community’s values and identity. This story speaks against intermarriage, then or now.

However, times have changed since the era depicted in the story of Pinchas. And indeed, this idea is not the first time Jews have seen borders and boundaries as porous, opportunities to engage new ideas and be enriched by them.

Judaism has a rich history of connecting with other cultures and incorporating new ideas, practices, and beliefs. Here are some specific examples of how Judaism has been enriched through its interactions with different cultures:

During the Babylonian Exile in the 6th century BCE, Jews were exposed to new ideas and practices from the Babylonian culture. This led to the development of new forms of Jewish scholarship and the compilation of the Babylonian Talmud, one of the central texts of Judaism.

In the Hellenistic Period in the 4th century BCE, Jews came into contact with Greek culture and philosophy. This led to the development of Hellenistic Judaism, which incorporated Greek ideas into Jewish thought. For example, Philo of Alexandria, a Hellenistic Jewish philosopher, used Greek philosophy to interpret the Hebrew Bible.

During the Islamic Golden Age in the 8th to 13th centuries CE, Jews lived in Muslim-majority societies and were exposed to Islamic culture and philosophy. This led to the development of Jewish philosophy, such as the works of Maimonides, who used Islamic philosophy to interpret Jewish theology.

Sephardic Jews originated in the Iberian Peninsula and had a rich cultural exchange with the Christian and Muslim cultures around them. This led to the development of Sephardic music, art, and cuisine, which have become integral and celebrated parts of Jewish culture.

The Hasidic movement emerged in Eastern Europe in the 18th century, incorporating mystical and ecstatic practices arguably adopted from the surrounding Slavic and Turkic cultures. This led to the development of Hasidic music, dance, and storytelling, which have become central to Hasidic culture and across many Jewish denominations.

In modern times, intermarriage is more widely accepted and celebrated, and many people see it as a positive way to build bridges between different cultures and communities. In many cases, intermarriage can help to promote understanding and reduce prejudice between groups. We are blessed to live in a place and time where we can marry the person we love because of whom they are rather than feel threatened or risk being ostracized.

When welcomed into Judaism’s embrace, these people also hold special esteemed status, known as a Ger Toshav. They have supported the Jewish community in which they live and enriched us. Although considered our “first convert,” Ruth may have been a Ger Toshav.

While some still hold on to the fear of intermarriage and seek to maintain the purity of their community, many people now recognize that diversity and intermarriage can be positive forces for social and cultural change.

Rather than fearing intermarriage, we can welcome those who choose it, seeing it as an opportunity for growth, connection, and understanding. Judaism rises to the occasion with its rich knowledge of its universal core values that are a foundation for creating a meaningful life. It also helps the 21st-century Jew see identity in an inclusive and embracing way.

Judaism has been enriched by its interactions with other cultures throughout history. These interactions have led to the developing of new ideas, practices, and beliefs, which have become integral parts of Jewish culture. Using the past as a prologue, we should welcome these couples with open arms.

 

Forgiveness -Moses and Ted Lasso

Behaalotecha

Within this parsha lies an extraordinary verse. As you will recall, Miriam contracted leprosy and was consigned outside the camp until she recovered. This comes on the heels of what Moses could see as a betrayal of him by Miriam, challenging his authority as the leader of the people. However, putting aside personal hurt, Moses prays to God for her recovery, saying, “El nah refanah lah. Please, God, heal her.” Moses teaches us to embrace our humanity and our need for human relationships, not mired in anger, but to replace retribution with reconciliation and to do the right thing.

In the words of the modern prophet Ted Lasso in response to Nate’s return as the prodigal son, “I hope that either all of us, or none of us, are judged by the actions of our weakest moments, but rather, by the strength we show when and if we are ever given a second chance.”

May their words serve as lessons for us to be better, more deeply human, and connected.

 

 

 

It is time for change- The Litmus Test

We need a litmus test.

It seems an unavoidable conclusion to reach- we are okay with slaughter by people using guns; it is the price we pay for our rights as we see them.

If this sentiment makes you cringe, there is only one thing to do:  vote out of office for anyone who does not support responsible gun legislation;  and do not vote for anyone unwilling to pledge support of responsible gun legislation. This litmus test is for local, state, and national figures as this issue transcends these boundaries. Then, of course, we can continue to argue over politics or other policy issues. Still, this binary choice is what we need to make any meaningful changes.

Murderers use assault weapons to mow down masses at a time with regularity; Others use handguns to slay individuals daily. This state of affairs cannot stand. Yet, lamenting the loss is an empty gesture if that is all we do. Our commitment to creating a safer society must confront and coexist with the issues of personal freedoms.   Only our vote will make change possible.

Shabbat Shalom on the 8th day of the Omer

We are on the way to Sinai; Today is the 8th day of the Omer, which is one week and one day of the Omer. Another 41 days to go. It is an extraordinary journey. This song is a way of lightening the mood as we prepare to welcome Shabbat.

Shabbat Shalom

After nightfall, stand and say: Blessed are You, L‑rd our G‑d, King of the universe, who has sanctified us with His commandments, and commanded us concerning the counting of the Omer.

Forging a Path Forward- Parshat Shemini

If you can keep your head when all about you are losing theirs and blaming it on you…(If, by Rudyard Kipling)

Sophie Mili, illustrated If by Rudyard Kipling

How do I handle competing demands? What do I require for myself, and what do my obligations to others require? This delicate balancing act requires profound self-knowledge based on the preparation that helps us reconcile the sometimes competing if not outright conflicting, needs. Aaron demonstrates how to navigate these tricky waters in Parshat Shemini.

We encounter this repeatedly in our life journey; the competing demands of work and family are familiar to all of us, and we often find we can do only one at the expense of the other. Which takes priority? Can they weave together? This is our dilemma.

The answer is grounded in self-understanding.

The Talmud often weaves its machloket (discussions) around understanding competing values, holding two things in tension, and understanding the core values under different circumstances. We study and learn about who we are, what grounds us, and what motivates us, sometimes creating a hierarchy placing specific values above others. Contemplating the question, “Who am I?” even in troubling circumstances, we maintain ourselves and do not get consumed by the events but move through them, as complicated as the test may be. That is Shemini.

The Eighth Day, Shemini, is momentous; Aaron is to be initiated as High Priest. But by singling out the eighth day, the Torah shows us that the seven days preceding it are also significant–they constitute the formative period that brings us to a critical moment and beyond.

Aaron and his sons underwent thorough planning to assume the priesthood. Moses remained High Priest until he was assured that the training was complete and Aaron and his sons were fully ready. And then, catastrophe.

Nadav and Abihu approached God with “alien fire” and were themselves consumed. We ask ourselves why, and we wrestle trying to understand. If the crime was drunkenness, as our texts and commentators suggest, the punishment of death seems extreme. Perhaps we are trying to explain the unexplainable.

The deaths of Nadav and Abihu may have been just that; a catastrophic event that seems capricious and arbitrary. Such things happen all the time. Therefore, the question is not why this happened but how we respond when disaster comes.

We cannot imagine the overwhelming shock and pain Aaron experienced, but we can conjure ideas of how we might respond. Break down in overwhelming grief, rail against God, fall on his face and rend his clothes, publicly grieve the loss of his sons, go off to be with them and bury them, and turn his back on the priesthood. The list goes on. But that is not what Aaron did.

Aaron remained silent,  although shaken to his core at the brutal death of his two sons. The commentators struggle with this silence. As a father, his initial instinct would be to mourn his two sons’ loss immediately. Nachmanides, the 13th C. Sephardic commentator, suggests the silence came after he stopped crying. Rashbam, the 12th C. commentator from Northern France and Rashi’s grandson, explains that Moses intercedes, reminding Aaron he must continue the sacred service already underway, as Aaron was just invested as High Priest and charged with the well-being of the entire people.

Wisdom is usually considered the province of the elder. The hoary head of age is a badge indicating a lived life and the experiences of that life. But experiences are merely knowledge. Once we acquire knowledge, we must embrace it as a life lesson and part of our value system and then judiciously offer it to circumstances in the future; only then can we claim to possess wisdom. Aaron arguably attains wisdom. It is borne from a horrific experience and will guide him throughout the rest of his journey.

Our commentators focus on the verse that explains drunkenness. Rashi sees this as God speaking directly to Aaron, a reward for maintaining his comportment. I suggest it is Aaron comprehending the wisdom of priesthood and the particular responsibilities of that responsibility. This wisdom is for him and the others of the priestly class and as a model for the rest of us.

The people look to Aaron as an exemplar and intercessor with God. This unique stature required Aaron to maintain his composure and dignity, continuing his work in the face of this loss. However, Aaron does not participate in the offering and, in this separation, remains connected to his sons as a mourner.

We have all encountered the moment of decision. There are two paths forward, forcing us to choose the most critical. Although many of us could not comprehend how Aaron could continue his priestly duties, many of us understand there was no other way forward for him. Regardless, we must understand ourselves well enough to determine what we would do when faced with such a test.

Only through preparation or self-awareness can we know how to respond to crises, calamities, or even the everyday things that require tradeoffs. These are not the choices of good versus evil. They are the more nuanced choices, often of good versus good, that are more complex and difficult. How do we maintain who we are and uphold the values we hold dear if we have yet to explore either concept? Only through knowing one’s self can one authentically move forward.

Ironically, the verse from Deuteronomy (30.19) resonates in such complex space, “I call heaven and earth as witnesses today against you, I have set before you life and death, blessing and cursing; therefore, choose life, that both you and your descendants may live.” Therefore, we need to understand the meaning of choosing life. Indeed, even the unspeakable horror of losing a child still requires us to find a way forward in our lives and for others.

This is dynamic and constantly changing, yet, we continue to live and grow broadly from our experiences on this journey. Our self-understanding evolves, and wisdom permits us the opportunity to navigate a path forward.

The Ark in the Noah story is a craft beholden to wind, rain, and sea currents. It bobs on the water until it finally hits land. A sailboat, on the other hand, is different. Although it, too, is subject to the currents and constantly being pushed off course, it has rudder, keel, and sails. With these tools, the skilled and prepared pilot keeps the ship following the stars toward the intended destination. So too, can we as we grow older and wiser. We’ve prepared for the journey and its eventualities and can respond with that wisdom. This is the message of Shemini.

 

 

 

In these particularly turbulent times, this pensive song from the incomparable Rabbi Debra Sacks Mintz is a soulful prayer to help us enter Shabbat.

May peace and wholeness come to all.

Shabbat Shalom

‎הֱיֵה נָא קָרוֹב לְשַׁוְעָתֵנוּ
‎יְהִי־נָא חַסְדְּךָ לְנַחֲמֵנוּ
‎כִּי אַתָּה יְהֹוָה הָעוֹנֶה בְּעֵת צָרָה
‎פּוֹדֶה וּמַצִּיל בְּכָל־עֵת צָרָה וְצוּקָה
Please be near to our cry
Let Your loving kindness console us
For You, God, are the One who answers in time of trouble
Who redeems and rescues in all times of trouble and distress