Category: Prayer

Angels lift hearts, we can too

 

A friend of mine used to carry around a change purse in which he had a bunch of small angel pins made of Swarovski crystals.  Whenever he engaged someone new, he concluded by wishing them a blessed day and giving them a crystal angel.  The gift usually caught the recipient off guard but always deeply grateful for the gesture.  The crystal angel brought a smile to the lips of most, a tear to the eyes of some, but everyone would remember that uplifting encounter with their new friend Thom.

All of us are struggling with the emotional and spiritual effects of the pandemic.  Even people predisposed to being kind are finding their well of kindness in need of being replenished.  We all could use Thom to give us an angel to make our hearts smile.  We can do this for each other.

We don’t need to carry around an inventory of pins. Instead, we need to offer a smile and a kind word (or two).  Look at the person in front of you and see them- they are as exhausted as the rest of us.  So offer them what you need yourself, a smile and a kind word.  To the check-out person, smile and say “thank you” (yes- two words). To the person walking into the store, hold the door and say, “you’re welcome” (that will respond to them saying thank you).

It is a respite from the storm, an act of humanity when we desperately need it- and giving it is as comforting as receiving it, for your heart knows you just did a kind thing.

Our tradition tells of angels coming to bless us for Shabbat. So, as we move toward this Shabbat, may we all reach out with kindness to friends and strangers alike and make our world a little better, one smile at a time.

What is the right way to mourn?

In Judaism, it is pretty straightforward.  We have a series of rituals and traditions that serve to guide us.  But the answer is more nuanced depending in considerable measure on who you are and the relationship to the deceased.

Judaism compels us to “do the right thing.” It is one of our tradition’s great insights. Doing what we are supposed to do is affirming the bereaved’s humanity and sense of ethics.  Even if the relationship was fraught, Judaism provides the ability to rise above circumstances instead of becoming a victim to circumstances.

In this week’s Torah portion, Chayei Sarah, we read that when Sarah died, Abraham wept (Genesis 23:2).  But as is the case with Torah, there is more here than the words of the verse.  The Torah has one of the letters of the Hebrew word for wept, livkotah, the kaf, printed physically smaller than the other letters.  Our sages saw this as purposeful and concluded that this indicated that Abraham cried only a little.  Why would Abraham not weep fully?

Perhaps he was overcome by guilt, bearing responsibility for her death.  Midrashim tell of Sarah dying of a broken heart when she learns Abraham took their precious son Isaac and sacrificed to God on Mount Moriah.  And to further compound things, Abraham knows in his heart that he would do the same thing again to prove his loyalty to God.

There are many reasons why we are unable to be fully present when we experience loss.

For example, Abraham negotiated for the burial cave and immediately focused on sending his servant to find a wife for Isaac.  Most of us have experience with people focusing on funeral planning as a means of diversion from confronting the pain of loss.  And many people experience complicated grief or ambivalence over the death of someone ostensibly close.

Our tradition offers us a roadmap of sorts when for the process of death and grief.  My teacher Rabbi Dr. Michael Chernick wrote that we have obligations and responsibilities as the surviving loved one.  Whether we loved them or even liked them, whether they were good to us or not, for our own sake, we need to do certain things on behalf of those who die. So we learned that despite Abraham’s weeping, or lack thereof, he purchased the cave at Machpelah and buried Sarah there.

As a rabbi, I am often asked how do I bury my loved one correctly?  The fact that someone would ask means that, on some level, they already are.  Together we can explore ways to help them.

But that is different from dictating what to do or how to feel.  We have a framework.  The task is to understand how our tradition can provide the honor of the deceased and comfort for the bereaved.

Recently, two adult children asked me to officiate the unveiling for their father.  Then they changed their minds, cavalierly saying that as only a couple of prayers need to be spoken, they could do it without the expense of a rabbi in attendance.  Besides, he (their father) never would have won father of the year.

As I listened, I knew that they would honor their father, but I also knew they were about to miss out on that crucial second piece of our tradition’s wisdom, finding their comfort.  We spent some time talking as I was wearing my chaplain’s kippah.  But I didn’t press.  I hoped they might process the unveiling and the loss in a constructive way and bring them comfort and healing.

How do you process complicated grief?  Abraham demonstrates that the question has been around for a long time. So may we find comfort in our memories of those deceased as we embrace the idea that they may be for us a blessing.

 

 

Welcome to the Third Act

Welcome to the Third Act

Turning 64, I embraced the idea that I have begun the third act of the play that is my life.  At 32 years per act, that gets me to 96 years old before the final curtain.   Allowing for an epilogue and perhaps an encore, I get a bit more, but likely I will take my final bow sometime before that mystical 120 years that we wish for one another.

So, Rosh Hashanah is an even more “ crucial new beginning”, as I ponder the question, “If granted the gift of life, what will I do with it to make it count?” For third acts are about resolution and bringing things together.

The High Holidays are a time for reflection. In my work, a reimagination of the Ethical Will, I share that reflection is an important tool.  Reflection is about checking in to see if we are on the right path, and making the necessary adjustments.

These adjustments can be one of two types:  Adjustments can be made to get back on the path from which we have strayed, or adjustments can be more radical, a realization that we need to walk a new path on the way to something different than we originally intended.

This introspection is a core message of the High Holidays.

When I look back in about 32 years from now, I hope to see a life well lived- not in its glory or material accomplishments, but in its meaning and human connection.  It is in the choices I make today and the things I do now, that will determine whether I reach the goal of a life well-lived.

I hope that each of us uses this time of the High Holidays to find our path for the coming year, and then walking it.  Wishing everyone G’mar Chatima Tova, to be sealed in the Book of Life for a happy healthy New Year.