Category: religion

Your Personal Story- Meaning from the Akedah

We are about to read the story known as the Akedah, The Binding of Isaac. It is the story of Abraham hearing God’s command and taking his son on a journey to Mount Moriah, to offer Isaac as a sacrifice to the Eternal.

What does the Akedah really mean? And why do we read it now, on Rosh Hashanah? It is a hard text to comprehend. It is incongruous, it seems too sparse- so much of the story seems to be untold; the unspoken words in between the words on the page seem almost boundless. It is also a hard text as we grapple to find Jewish values in a narrative that does not seem to explicitly embrace them very well. It is a fascinating example of remembrance.

When we look back, it is interesting to see how we remember. Last year, all 365 days are compressed into some memories. We do not relive every moment. Instead we select highlights, and even those we filter and interpret. For anyone with a partner or spouse, we all have experienced a retelling of a story or event only to be interrupted by our partner with a different recollection of the same event. “No, it was Thursday— at 2 o’clock. And it was YOUR mother, not my father.” And even if you are single, we have all heard someone recall an event to which we think to ourselves, “that’s not how it happened at all.” Who we are affects and where we are in our lives affects what and how we remember. It is like that with the Akedah.

Each time we approach this story it is new. The words are familiar but we see things we had not seen before, often we see things for the first time. We have grown and we have experienced and we are not who we were the last time we encounter the story. And because of this, the story is new, revealing things to us we did not or could not see before.

There are stories and elucidations in our tradition that the rabbis told called Midrashim wherein they attempt to explain what is really happening in a particular biblical story, filling in the gaps that exist. The Akedah is a particularly fertile opportunity; the rabbis attempt to explain what is really going on here. Some Midrashim suggest that Isaac actually was sacrificed. One piece of evidence used to substantiate this understanding is that Abraham was instructed by God to sacrifice Isaac. The Angel telling Abraham to stop would not have swayed Abraham from following God’s instruction. It would be akin to a Lieutenant countermanding a General’s order. But ultimately God remains true to the promise and resurrects Isaac. This could account for why Abraham and Isaac ascend the mountain together, but Abraham descends the mountain alone.

Why would such an interpretation come about?  Possibly it was in response to a time of great persecution when Jews were being martyred killed for their observance. We needed something to hold on to at a time of great hardship and trial. And it may have fallen into disuse as Christianity embraced the Akedah story as a foretelling of their theology.

And then at other times, the Akedah presents the saving of Isaac as the triumphal expression of God’s love and the prohibition of human sacrifice. Some of the greatest minds, both Jew and non-Jew, throughout history have argued almost every conceivable interpretation. We carry on an illustrious tradition by continuing to grapple with this text.

So for you here today, at this stage of your life what does the story of the Akedah mean to you? On Rosh Hashanah, this time of introspection, we are likened to Abraham. So as you reflect on your year gone by, how do you make meaning from your journey? What do you remember, what do you leave out? How do you make sense of your story as you listen to the story of Abraham and Isaac in the Akedah?

Looking in the mirror- an Elul Reflection

“They hate us,” “they want to hurt us” are two often heard refrains in the Jewish community.  Sadly this view of “the other” has had basis in truth.  Our history has too many incidents of another seeking our persecution or our annihilation.  From this comes a certain wariness of the other.  Xenophobia has roots and fertile soil. But when we view others through this lens, we too can become the very perpetrators of the animosity we find repugnant and threatening in the other.  Instead of searching for ways to coexist, we look for ways to protect ourselves from them.  We isolate them hoping to insulate us.  But instead, we isolate us and foreclose the possibility of building a bridge that might somehow connect us.

So during this time of Elul, the month of introspection leading up to the sacred Yamim Noraim, the High Holidays, let us take the time to look in the mirror at ourselves.  Let us dare to look our own faces in the mirror and see what really is staring back.  The opportunity for peace can exist only if we are first willing to take the risk of learning the truth in ourselves.  Then we can see the truth in the other.  And only then is there a prospect to build together.

On the international stage, we have witnessed in the ongoing Gaza conflict the perpetuating cycle of hatred.  It is very difficult indeed to sit and have a coffee with someone who is dedicated to your eradication.  And certainly there those who are so dedicated.  But has such hatred created in us the belief that everyone on the other side is dedicated to our destruction?  What happens when we begin to speak in sweeping terms that everyone is the implacable enemy?  Arab devolves into an epithet used to describe the enemy, the modern-day Amelek of our Torah, the embodiment of evil.  We lose sight that there are many on the other side also seeking to live their lives peacefully and with hope for a brighter tomorrow for their children.  We lose the ability to reach out and seek a peace for all.

The children can teach us so very much.  Hand-in-Hand schools, Seeds of Peace, Project Harmony-Israel and The Galilee Circus show us how Jew and Non-Jew can live together peacefully sharing and building.  We also see Arab children taught the canards of Anti-Semitism in the public schools of Gaza and other Arab Countries.  And sadly, we see the Jewish Israeli children taught the canards of animus and distrust of Arab neighbors, viewing them as second class citizens without legitimate voice or aspiration.  Hatred is often taught and hatred is a learned response to the world around us. But there is another perspective.   Elul is the time for us to look in the mirror and see ourselves.

Closer to home, these words of introspection apply to our daily lives as well.  So often we find ourselves at odds with family or friends, cross words lead to harsh actions and harsher words and crosser actions in response.  We can be estranged from the very ones with whom we should be closest because of what they said or what they did or what we perceived.  But their actions might be a response to what we have said or done. Pride keeps us apart and the passing time only builds the walls separating us higher and wider.  Might a close look in the mirror reveal something about our true selves that could be the bridge toward understanding?  What could we have said that precipitated their reaction?  And even more importantly, is the lost relationship worth the stand on principles or protected ego?

Things do not change by themselves or even quickly.  We can only hope that both sides will put aside the vitriol to seek another way. If even if they cannot, we still can.  We can control our actions.  We can understand that protracted animosity only perpetuates the status quo, a status quo that leaves us living in anger or fear of brother or neighbor, fear of each moment, paralyzed and unable to more forward.  For our brethren in Israel, the status quo requires the periodic sacrifice of their children in defense of their home; And for us, that we are alienated from others when it is precisely their relationship that we need.  Maybe there is a better way.  Maybe there is a brighter tomorrow for our children and us.  And maybe we can be the ones to begin that process of change so that we all might someday live in peace.

Elul is the time to look in the mirror and see our stark reality and also to realize that today can be the new beginning if we are willing.

Anguish and Hope

Like so many others, I find myself in a place of anguish.  The violence perpetrated upon both Israelis and Palestinians is overwhelmingly sad and tragic.  I struggle with the hatred and resultant terror, death and destruction.  Whether the cause is righteous or even justifiable, the price that the innocents pay is too great.  And in the end, we all have blood on our hands, forever changed by war.

 Today, many of us observe a fast.  The 17th of Tammuz is traditionally a fast day for the Jewish people, marking catastrophes and heartbreaks in our history.  It coincides with the fast of Ramadan.  We join together praying that our sadness might transform into hope, that the killing might end, that the hatred might cease, that the opportunity for peace might appear as rays of light shining through the cracks in the broken vessel in which we find ourselves.

 To learn more about this event, look to the website:

https://www.facebook.com/JewsAndArabsChooselife?hc_location=timeline

 I share the following poem written by two religious leaders from Jerusalem,  Sheikh Ibtisam Mahamid and Rabbi Tamar Elad-Appelbaum, shared with me by my colleague, Rabbi David Ackerman.

 God of Life

Who heals the broken-hearted and binds up their wounds

 May it be your will to hear the prayer of mothers

For you did not create us to kill each other

Nor to live in fear, anger or hatred in your world

But rather you have created us so we can grant permission to one another to sanctify Your name of Life, your name of Peace in this world.

For these things I weep, my eye, my eye runs down with water

For our children crying at nights,

For parents holding their children with despair and darkness in their hearts

For a gate that is closing and who will open it while day has not yet dawned.

And with my tears and prayers which I pray

And with the tears of all women who deeply feel the pain of these difficult days

I raise my hands to you please God have mercy on us

Hear our voice that we shall not despair

That we shall see life in each other,

That we shall have mercy for each other,

That we shall have pity on each other,

That we shall hope for each other

And we shall write our lives in the book of Life

For your sake God of Life

Let us choose Life.

For you are Peace, your world is Peace and all that is yours is Peace,

And so shall be your will and let us say

 Amen

May we find peace this Shabbat

May we find peace and solace this Shabbat.

We include the name of Mohammed Abu Khdeir to the names of Naftali Frankel, Gilad Shaar and Eyal Yifrach this evening as we recite Kaddish Yatom.  We ask of the Divine One:

May the One who makes peace in the high heavens
make peace for us, for all Israel and all who inhabit the earth.

Amen.

עֹשֶׂה שָׁלוֹם בִּמְרוֹמָיו הוּא יַעֲשֶׂה
שָׁלוֹם עָלֵינוּ וְעַל כָּל יִשְׂרָאֵל, וְעַל
כָּל יושבֵי תבל, וְאִמְרוּ אָמֵן

Oseh shalom bimromav,  hu yaaseh shalom aleinu, 

v’al kol Yisrael, v’al kol yoshvei teiveil,v’imru.

Amen.

A Response to my Presbyterian Friend and Minister

Dear Lisa,

 The vote in Detroit cannot evoke little else but great sadness and regret across Jewish America.  We have worked to build bridges and foster relationships with Presbyterians that we thought were based on an abiding mutual respect of the truths embodied in each other’s commitment to our faiths and traditions.  Today however, it is hard to feel something other than betrayal.

 The Jewish people have a deep connection and commitment to the State of Israel.  They are inextricably bound together.  However, there is a great rise of anti-Semitism in the world.  It is becoming blatant in many places and in others it is cloaked in the garb of anti-Zionism or anti-Israel policy.  Anti-Semitism exists in this country too.  We are watching our young people under assault on college campuses across the country, targeted with deliberate and calculated attacks against their identity and intimidation tactics that repress any exchange of ideas other than ideas sanctioned by those that have usurped control of the conversation.

 Many of us are dissatisfied with the actions of the settlements.  Many of us believe it undermines efforts toward the creation of a respect that permits the emergence of a state for the Palestinian people. This however, is far different from actions that are taken as a result of existing hostilities that represent an existential threat to Israel and its citizens.

 The construction of the fence/wall was done in response to a history of violence perpetrated by those willing to inflict damage and destruction on a civilian population within Israel.  As ugly as this harsh concrete barrier may appear, it has in fact all but eliminated bombings and other murderous violence.  The responsibility for peace resides on both sides of this conflict.  The history of violence and the existential threat that continues to be espoused from the Palestinian side can only be willfully ignored.

 Also, within Israel the need to continue to expand civil rights protection undoubtedly exists.  Many of us actively work to promote the broader and fuller equal application of the law to all who live in Israel.  There has been much progress made in this realm, although much more work needs to be done.  We are proud of our active role in promoting and broadening civil rights in Israel.  We are deeply committed to the State.

The existence of the State of Israel has been part of our DNA, an aspiration as a people for two thousand years.  The State was bought on the back of hardship and persecution unlike anything the world had ever seen.  The State of Israel exists and she has a right to do so.  That does not delegitimize the rights of the Palestinian people.  But it unequivocally says that the existence of the State of Israel is undeniable and irrefutable.  The efforts to delegitimize Israel cannot be tolerated or supported.

Unfortunately, the actions taken by the Presbyterians do precisely that.  The BDS movement has declared this a great victory.  Whether that was the intent of the resolution, the effect is a victory for BDS and those ultimately seeking the elimination of Israel.  This happens on the heels of the release of Zionism Unsettled, a book of vitriol and falsehood.  It is a volume that vehemently denounces Israel, Zionism and ultimately the Jewish people.  It is a shameful and terribly hurtful treatise that remains on sale and available.

The acts that can be construed as hurtful, the publications that can be construed as hateful and the complete insensitivity to the history and values of my people makes this vote a horrible breach of faith and trust.  You cannot claim to love me, if you are willing to engage in actions so egregious, deeply hurtful and offensive to me. There are other and more constructive ways to promote change.

I believe that it is a moral obligation to only invest in companies that do not profit from persecution or oppression.  For Hewlett-Packard, Caterpillar and Motorola an interesting and rather broad understanding of persecution and oppression seems to have been applied. I cannot help but wonder whether the same level of scrutiny has been applied to every investment held in the portfolio and a stand against oppression and persecution is consistently applied to the many horrors and traumas suffered by victims of hatred and war across the globe and even here in this country.

 There are many ways to constructively engage in the Middle East.  I understand the Presbyterian community has been so involved in the West Bank and in Israel.  These were areas where we were in agreement, where we could work together where we would not undermine or attack the intrinsic values of the other.  However, the Church has decided to take another course.  It is a divisive course that has done great damage to our relationship.

 I deeply hope for peace in the Middle East.  It is good for everyone in the region and it is good for humanity.  I hope that we can find ways to repair the damage that has been caused by this action.  I know your commitment to the principles of your faith and I hope you can appreciate the effect these actions have.

Thank you for the chance to share this with you.

L’Shalom,

David

My father was God

A beautiful poem I shared for Yizkor Shavuot by Yehuda Amichai-

My father was God and did not know it.

He gave me
The Ten Commandments
neither in thunder nor in fury; neither in fire nor in cloud
But rather in gentleness and love. And he added caresses and kind words
and he added “I beg You,” and “please.”And he sang “keep” and “remember” the Shabbat         In a single melody and he pleaded and

cried quietly between one utterance and the next ,“Do not take the name of God in vain,”       do not take it, not in vain,I beg you, “do not bear false witness against your neighbor.”           And he hugged me tightly and whispered in my ear“
Do not steal. Do not commit adultery. Do not murder.”

And he put the palms of his open hands
On my head with the Yom Kippur blessing.“Honor, love, that your days might be long On the earth.”  And my father’s voice was white like the hair on his head.
Later on he turned his face to me one last time
Like on the day when he died in my arms and said
I want to add Two to the Ten Commandments:
The eleventh commandment – “Thou shall not change.”
And the twelfth commandment – “Thou must surely change.”
So said my father and then he turned from me and walked off
Disappearing into his strange distances.

אבי היה אלוהים / יהודה עמיחי

אבי היה אלוהים ולא ידע.הוא נתן לי את עשרת הדיברות לא ברעם ולא בזעם, לא באש ולא בענן אלא ברכות ובאהבה. והוסיף לטופים והוסיף מילים טובות, והוסיף “אנא” והוסיף “בבקשה”. וזמר זכור ושמור בניגון אחד והתחנן ובכה בשקט בין דבר לדבר, לא תשא שם אלוהיך לשוא, לא תשא, לא לשוא, אנא, אל תענה ברעך עד שקר.וחבק אותי חזק ולחש באוזני, לא תגנב, לא תנאף, לא תרצח. ושם את כפות ידיו הפתוחות על ראשי בברכת יום כפור. כבד, אהב, למען יאריכון ימיך על פני האדמה. וקול אבי לבן כמו שער ראשו. אחר כך הפנה את פניו אלי בפעם האחרונה כמו ביום שבו מת בזרועותיי, ואמר:”אני רוצה להוסיף שנים לעשרת הדברות:הדבר האחד-עשר, “לא תשתנה”והדבר השנים-עשר,”השתנה, תשתנה”כך אמר אבי ופנה ממני והלך ונעלם במרחקיו המוזרים.

—Yehuda Amichai

The Give and Take of Torah

Our sages impress on us that Shavuot is the time of the Giving of Torah.  Giving and Receiving are seen as two separate acts.  The Giving is important because it is a one-time event and it is in the Receiving of Torah that we experience ongoing revelation. However, I think it is more complicated than that.  Both the Giving and the Receiving are inextricably bound together, two sides of the same coin. Both come with their own set of expectations and obligations.

Giving

A true gift is given freely and without strings attached.  Like so many of us, I have commented in the aftermath of the giving of a gift, with the gift box open and wrapping paper strewn, that “If you don’t like it, you can always bring it back.”  And that is true.  I do not want a gift to be kept merely to keep from offending me.  But whenever I give a gift, I select it thoughtfully and with care.  I want the gift I am giving to convey the meaning and love with which it was given. And I also want it to be loved and enjoyed.   So I rarely shop for Jewelry for my wife, unless I find something truly extraordinary that I know will fit her aesthetic sense.

Similarly, I believe the Gift of Torah is given with a similar intention.  It is given as an extraordinary expression of love that God has for his people.  And, if you will permit the anthropomorphism, I cannot help but think the Almighty would be crestfallen if we asked whether the receipt was still in the box somewhere.  Torah was not given just as a something for us to have.  It is to be a prized possession.  It is the greatest gift of all, short of life itself arguably.  There is an expectation and hope that we will embrace it fully and use it to guide our lives.

 Matan Torateinu, the Giving of our Torah, is more than something given in love.  This extraordinary act of Giving requires an equally extraordinary act of Receiving.  Sadly Torah can be rejected and “returned” as it were. It can be ignored, or possibly worse, misused as a means to exert power or personal gain at the expense of others.  All of us are diminished when one rejects Torah. Instead we hope to we turn it and turn it delving into its beauty and depth, revealing wisdom and ways for us to make meaning both in our relationship with God and in our relationships with each other.

Receiving

The Receiving of a gift is another matter.  I recall my mom teaching me as a boy, that it was proper to receive gifts with graciousness and gratitude.  The value of a gift lies in the intention with which it was given, not the price paid.  So understanding how a gift is given is very important to the receiver.  But what we actually do with the gift is up to us.

We determine how a gift is to be used.  A gift can be placed on a shelf.  It can be an object to be admired and appreciated.  But without interaction, it often does little more than collect dust.  Our willingness to engage it will determine how much it will mean to us.  But we must decide how to do this.  Even when the giver advises us how to use our gift, it is ultimately up to us.

And certainly when we do interact with it, the way we do it is also under our control, even when the gift is Torah.  We can return to it regularly or sporadically, we can be ready to engage fully or we could be more nonchalant, ready to pick up where we left off or to start afresh, we can be literal or figurative in interpretation.   We can plumb its depth and seek ways that it speaks to us and guides us.  It is said that when a piece of art or great literature leaves its creator, it becomes that which the recipient decides it will become.  All the more so Torah; for Torah is the supreme such work and yet still can only have as much meaning as we are willing to impart to it.

 I recall a Midrash spinning a story about the moment the people received Torah.  God lifts the mountain and suspends it over B’nei Yisrael by a thread.  The people are told they have a choice to accept or reject Torah.  But if they reject Torah, God will let go.  I actually prefer to understand the story another way.  The gift of Torah is the thread itself.  The world, as the mountain, can be harsh and cruel and the weight of the world can be crushing.  Torah gives us the ability to live under the reality that is our world and keep it from destroying us, instead giving us the opportunity for a full and meaningful existence.  Torah is the ultimate lifeline.

 In this case, both the receiving and the giving are dynamic.  We are always in the process of receiving, and arguably God is also always in the process of giving.  The Torah writ large is a living work, continuing to expand and evolve.  Both giver and receiver are actively involved in the process.  Both are intimately involved in the give and take.

 So how do we do justice to the gift of Torah?

For one thing, it is to embrace it with vigor to engage it and find how it speaks to us in ways that can affect our lives.  How do we grapple and test and probe with a sense of reverence and gratitude that comes from knowing Torah is given in love and the giver hopes that this priceless gift will be used for all its worth.