Thursday, March 4, 2010

RABBI ARTHUR SEGAL:ECO-JUDAISM: RABBI PREIDA:LOVE AND PATIENCE

 
 
 
 
Jewish Spiritual Renewal: Shabbat 3/13/10: A Path of Transformation
 
The JEWISH SPIRITUAL RENEWAL class is hosted by Shamash: The Jewish Network   a service of Hebrew College.
 
Shalom my dear Chaverim, Talmidim and fellow Rabbanim:
 
In our last class, a week ago, we began to study the chapter on how we can rid ourselves of the defects of character that keep us separated from our fellows and from the Divine. God really wants us to live in gladness. The Divine does not want us in any way separated from Him or anyone of His children.
 
Hava nagila vi nis'mecha! Uru achim b'lev sameach! Let's rejoice and be happy! Awake brothers and sisters with a happy heart! Click here: Bob Dylan | Talkin' Hava Negiliah Blues or http://www.bobdylan.com/#/songs/talkin-hava-negiliah-blues .
 
 
All of us have been to Yom Kippur services, with every seat taken in the synagogue, and have read off a list of communal 'sins.' We have all heard our Rabbanim teach us to rid ourselves of our resentments, and to love one another, and make teshuvah with friends and family and to heal rifts. All of us have been to a Shabbat service where we prayed to God for shalom, and promised to love Him, and our fellows. Many of us have been to Tashlich services on Rosh Ha Shana, casting our 'sins' into the water on crumbs of bread. And all of us, myself very included years ago, have gone home, without any change in ourselves, and still holding grudges to family, friends, co- workers, etc.
 
Why?
 
Well, before we answer, let us welcome with a loud Baruch ha Ba, our new members to this class. One can access last week's class at
 
The reason, as we have learned, is that few of us actually did our own moral inventory, a chesbon ha nefesh, and discovered our personal  defects of character. Further, even fewer of us, until this class, found how these defects are self made and keep ourselves locked in our own bondage of self. Lastly, few of us, found these defects to be objectionable to ourselves, (although others may have told us what they found objectionable in ourselves), and knew how to transform, if we even wished to change ourselves.
 
We are learning via this class on Jewish Spiritual Renewal, that we can we find these defects of ours to be abhorrent and can successfully ask God to remove them from us. I say 'remove,' as they are not destroyed. They are always there ready to take over, but as we will learn, we daily can keep them from ourselves.
 
We create many type of obstacles which keep us from living with true joy, true shalom. We create obstacles between ourselves and our fellows. As we learned, we have the obstacles of fears which causes self-limitations. We let these obstacles keep us from doing what is good and just. We have 'righteous indignation,'' which is rarely if ever righteous. We form obstacles in our own minds. We cannot un-think our way out of them, as our minds are finite. We will find that the joy of connecting with the Divine, in true spirituality, erases all obstacles. 
 
True joy comes from understanding altruism. When we live a spiritual life, connected to God, doing good not for the sake of some reward, we learn to put aside our ego, and sense of self. In reality, we are in such a state of shalom, shlema, integration, and simcha, that we are no longer aware that we are, as it becomes a constant state. We move beyond that bondage of Mitzraim in which  we placed ourselves. And when we share this way of being with others, which is really tikkun olam, this joyousness moves toward the infinite.
 
Learning to live in a state of truly loving our fellows opens us to receiving love and to respond to anyone who treats us unkindly, with love in return. In our materialistic world today, as Rabbi Shraga Silverstein teaches, "The 'good man' has been superseded by the 'nice guy.'" True love takes us from self-love, i.e living our lives for our own selfish pleasures, to ahavath habriot, loving all of our fellow humans. While it is important to have ahavath Israel, love of one's fellow Jews, I find such division among Jews, even in the same synagogue, that we need to understand that all of us are equal children of God. The real test for us is charit, love of the stranger. When we can love everyone unconditionally, then loving our fellow Jew, becomes a cake walk.
Change can be frightening, and as we move along on this Path of Transformation for the Modern Jew, our ego, our Yetzer ha Ra, our evil inclination will play tricks with our finite mind to tell us to delay change. We just celebrated Purim, and I hope you remember the teaching that Haman the Agagite, was from the tribe of Amalek. And in the Torah, we read: Num:24:20: '' Reishit goyim Amalek" , "Amalek is the first among nations." 

Amalek was the first nation to attack the Israelites in the wilderness. Amalek is the epitome of evil. R' Shlomo David Yehoshua Weinberg z"l (the "Slonimer Rebbe"; killed in the Holocaust) taught that the above phrase warns us of  a common trait which is one of the foremost tools of the evil inclination.

The initial letters of the phrase "Reishit goyim Amalek" spell the Hebrew word "rega" , "one moment." When a person knows that it is time to change and transform his/her life, the yetzer ha ra says, "One moment! There will time to change later." (R' Berezovsky's  Zichron Kadosh)

Let me end, before we finish the below chapter,  with this bit of Talmud of how much love a rabbi had for his difficult student. 
 
Rabbi Preida had  a student to whom he would have to repeat each lesson 400 times before he  understood it. One day Rabbi Preida was required to leave and attend a certain  mitzvah. Before leaving he taught the
student the usual 400  times but  still he had not grasped the lesson.
 
Rabbi  Preida asked  him "Why is today different?'' The student answered him, "From the very moment  they  told you that there is a mitzvah matter for you to attend to, my  attention was diverted, because every moment I said to myself  that ''now the rabbi will get  up and leave, '' I only remembered ''now my master will get up and leave." (NB: the word Rabbi, is from the Aramaic, for 'my master.' Moreh means teacher).
 
Rabbi Preida said to  him,"Pay attention and I will stay, and I will teach you." He taught him again  another 400 times. A Bat Kol ( a heavenly voice), asked  Rabbi Preida,'' Do you prefer that  400 years be added to your life, or that you and your generation will merit the life  of the World to Come?''

Rabbi Preida replied: "that I and my  generation will merit the live of the World to Come" The Holy One Blessed be He, said  to them , "Give him both ."
 
The above is about true altruistic  love. Today, how many of us would recommend  that the student be placed on ADD drugs, and be segregated  in a ''special class?''
 

The Talmud tells us that God has forgiven us for our sins when He places us in a position to commit the same sin and we resist the temptation. The purpose of the tashlich ceremony is to facilitate our desire for renewal, our desire to change, to return to God and to do the teshuvah, the amends, to people we have hurt with our defects. 

 

**For arson - toast

For timidity - milk toast

For high-handedness - Napoleons

For being sulky - sourdough

For silliness - nut bread

For not giving full value - short bread

For jingoism - Yankee Doodles

For telling bad jokes - corn bread

 

Rabbi David Orlofsky posits that when a boy becomes thirteen and a girl twelve, they become bar mitzvah or bat mitzvah, respectively. Literally that means becoming a "son or a daughter of the commandments." But when a person commits a transgression, they become a ba'al chet, literally an "owner of sin." You are viewed as a child of a mitzvah, but a possessor of transgression.

The difference is profound. When a child does something wrong or bad, or for that matter when a child does something that is the epitome of evil, there are two things you can say. You can tell him, "You're a bad boy," or you can say "You are a good boy who did something bad." What is the difference?

Well, if you tell him he's bad, then the next time he does something bad, it becomes impossible to rebuke him. What are you going to say to him? "Why did you do that bad thing?" He has a perfect defense: "I'm bad. I did it because I'm bad." The implication is that bad people can't be held responsible for their actions. They're just bad. On the other hand, if you told the child that he is good, but did a bad thing, it's a whole different ball game. You're telling him that he is essentially a good person, but he has an external problem that that must be dealt with. He can change if he wants to.

 

For being money-hungry - enriched bread or raw dough

For telling small lies - fudge

For war-mongering - Kaiser rolls

For promiscuity - hot buns

For racism - crackers

For sophisticated racism - Ritz crackers

For being holier-than-thou - bagels

For unfairly up-braiding others - Challah

For provocative dressing - wonton wrappers

For snobbery - Upper Crusts

 

It is common for a person undertaking Jewish Spiritual Renewal to experience a strong sense of despair. The odds are that you are not going to change into a near-perfect person over the next few days. Some will even express it in Miltonian terms: "I'm going to burn anyway, I might as well have a good time before I go." As long as you believe that you are inherently bad, you will have no hope that you can change. You must be able to recognize your sins as something external, something that is not part of you. Your defects are a burden that you carry through life. Understanding this concept, you will believe that you can rid yourself of your sins. You will believe that you can undo the wrong that you've done. You will know that you can break unhealthy habits and focus on how to become the good person that you really are.

This is the understanding of tashlich and Judaism's forgiving God. You must understand that your sins are not you. They are a burden and you are tired of them. Just as you can cast off your sins symbolically, you can cast them off in reality…if you want to.

 

For indecent photography - cheesecake

For trashing the environment - dumplings

For the sin of laziness - any very long loaf

For being hypercritical - pancakes

For political skullduggery - Bismarcks

For over-eating - stuffing bread or Bulkie Rolls

For gambling - fortune cookies

For pride - Puff Pastry

For cheating - bread made with Nutrasweet and Olestra

For being snappish – gingerbread

 

We cast the bread, matzah or crackers with our sins and defects written on them into the waters for the fish. Water is always moving. The water that is here now, is not the same water that is here in a few seconds. This is a symbolic way of declaring that your life is no longer in the place it occupied before you did tashlich, before you asked God to take your defects and sins from you. You are saying to God: "With your aid, I will not repeat my sins and will work toward ridding myself of defects of character. My behavior will change. My sins, like this water, will move on."

While you are by the river is your time to talk to God. Spirituality is all about developing a personal experience and relationship with God, so now is as good a time as any. Tell Him the truth. Say, "God, You know me better than I know myself. I mean, after all, You created me. And You know that I fail more often than I succeed. But I can tell You this much, God. I'm a better person this year than I was last year. And if You give me the chance, I'll be a better person next year than I was this year." I have found this prayer invaluable and so has Rabbi Orlofsky. Ask God to remove every defect and sin that keeps you from being the best person you can be, from doing His will, from being just, loving, kind and humble.

 

For dropping in without calling beforehand - Popovers

For trying to improve everyone within sight -Angel Food Cake

For being up-tight and irritable - high fiber or bran muffins

For sycophancy - brownies

For rearing children incompetently - raisin bread

For immodest behavior - tarts

For causing injury or damage to others - torts

For hardening our hearts - jelly doughnuts

For abrasiveness – grits

 

Read Psalm 130, with meaning (kavenah):

Psalm 130, A Song of Ascents

                          I.      Out of the depths I cry to you, O Lord;

                       II.      O Lord, hear my voice.
Let your ears be attentive to my cry for mercy.

                     III.      If you, O Lord, kept a record of sins,
O Lord, who could stand?

                    IV.      But with you there is forgiveness;
therefore you are feared.

                       V.      I wait for the Lord, my soul waits,
and in his word I put my hope.

                    VI.      My soul waits for the Lord,
more than watchmen wait for the morning,
more than watchmen wait for the morning.

                  VII.      O Israel, put your hope in the Lord,
for with the Lord is unfailing love
and with him is full redemption.

He himself will redeem Israel from all their sins.

Turn us back to you, O God, and we shall return: Ha-shiveynu Adonai aylecha v'na-shuva, chadeysh yameynu k'kedem.

Adonai Adonai, Compassion and Tenderness, Patience and Forbearance, Kindness and Awareness, Bearing love from age to age, Lifting guilt and mistakes and making us Free. Adonai Adonai, Eyl rahum v'hanun, ereh apa-yim, v'rav chesed ve-emt. No-tzeyr chesed la-alafim, nosey avon va-fe-sha v'hata-a v'nakey.

 

Meditate for a few minutes as you watch your bread with its sins sail far from your view. Promise yourself to be mindful not to repeat those sins. Your Tashlich step has been performed well. For a while, you will not be whole or integrated. Remember the two dogs in the preceding chapter. Feed the good one and starve the bad one.

I do not want you walking around on eggshells worrying about when you will make an error. Nor do I want you beating yourselves up for past errors. To do so is a sin. You will never reach a level where the yetzer ha ra disappears. The story is told of the students of a pious rabbi who were discussing that their "yetzer ha ra would pursue them." This is a quote from the Talmud. The rabbi laughed and said, "Don't worry. You aren't on such a high level. You're still pursuing it!"

You will learn how to obtain God's omnipotent help in this task of conquering your yetzer ha ra one situation at a time.

 

For recurring slip ups - banana bread

For davening off tune - flatbread

For impetuosity - quick bread

For silliness - nut bread

For risking one's life unnecessarily - hero bread

For auto theft - Caraway

For excessive use of irony - rye bread

 

The next chapter will deal with making amends to those we have harmed with our defects of character and sins.

[**Rabbi Richard Israel was the author of The Tashlich Crumb List, which has been circulating around synagogues since 1999, without giving him credit. Tragically, Rabbi Israel passed in the summer of 2000, never getting the chance to see his list being used a second time. He was rabbi in Newton, MA. May his memory be for an eternal blessing. In honor of his memory, I will entertain you with segments of the Crumb List throughout this chapter.]
 
A double D'vrai Torah follows for the Shabbat of March 13, 2010. Two portions are read this Shabbat which ends the book of Exodus.
 
Shalom u'vracha:
Rabbi Arthur Segal
Via Shamash Org on-line class service
www.JewishSpiritualRenewal.org
Jewish Renewal
Jewish Spiritual Renewal
Jewish Spirituality
Eco Judaism
Hilton Head Island, SC, Bluffton, SC, Savannah, GA
 

Parasha Vayakhel: Exodus 35:01-38:20

Rabbi Arthur Segal
Via Shamash Org on-line class service
www.JewishSpiritualRenewal.org
Jewish Renewal
Jewish Spiritual Renewal
Jewish Spirituality
Eco Judaism
Hilton Head Island, SC, Bluffton, SC, Savannah, GA

 "She's a Brick House. She's Mighty Mighty, Just Lettin' it All Hang Out"

In this Torah portion we are given the mandate to build the sanctuary. The details of how it was built, who funded it, and who was in charge of its construction are given. It is interesting to note that a 13-year-old named Bezalel was put in charge of the artistry and construction of the Tabernacle. We can learn from this that even a great man such as Moses, cannot be perfect in everything. We are a community and depend on each other for our different skills and strengths. Bezalel needed Moses to teach him Torah. Moses needed Bezalel to teach him architecture and gold crafting.

Moses asks the people to contribute all sorts of items to be used for the Mishkan's manufacture. The people voluntarily delivered gold, silver, gems, jewels, cloth, silks, furs, and hides. They were so giving that there was a surplus of donations. God instructs Moses to "restrain us from giving" (Ex. 36:06). If only our modern building funds had this problem!

Why did we need a Mishkan? Why did we need the first and second Temples in Jerusalem? Why do some of our people pray for the restoration of the Third Temple? Why do we need our modern synagogues? Do we in the third millennium really need a place where we can "see" God dwelling among us? Is the Mishkan the answer to our quest to see and feel God that we tried to achieve with the Golden Calf? (Please refer to the previous D'var on Ki Tisa).

Bezalel made a wondrous menorah (Ex. 37:17-24). It was of pure gold. Did you ever note that the seven-candled menorahs in traditional synagogues are never golden. Perhaps they are bronze or silver. This is because the Talmud ruled that a gold menorah can only be used in the Temple in Jerusalem. Have you noticed that liberal Judaism's sects chose gold menorahs? Have you noticed that gold menorahs are used in liberal synagogues? Liberal Jews are making the statement that we are no longer waiting for or praying for the Third Temple.

In our synagogues, in our hearts, and in our good deeds are where we say God's presence, the Shechinah, dwells. The Divine Light is accessible to us each and every day. We know from our history that God's presence left the Second Temple. Why? It was because of people's unbiased hatred, jealousy, arguments, and the fact that even murder was committed there.

The Talmud teaches that studying Torah at night (when melancholy can set in, when one can cry over the reasons for the Temple's destruction), is effective in bringing the Divine Light back. Our very own human behavior can cause this light to be with us. Or our behaviors can cause it to leave us.

We have freedom of choice. "Who is strong? The person who practices self-control."(Pirkei Avot 4:01). Rabbi Chanina said, "Anyone whose good deeds are greater than his wisdom, his wisdom will endure. Anyone whose wisdom is greater than his good deeds, his wisdom will not endure." (Pirkei Avot 3:12). Torah study, or going to synagogue, or even teaching a class there, does not change people. Only by practicing what we learn or teach can we influence our own behavior and the behavior of others. Our actions of good deeds and tikun olam are essential

They show our commitment. They help us to grow spiritually while at the same time help others. The Talmud Bavli, in Tractate Sotah 3a, tells us that we only sin when we are not thinking straight. God rewards us, in traditional teaching, for planning to do a good deed along with the finished deed itself. But God punishes us for sinning only if we do the act, not our thinking about it (Talmud Bavli Tractate Kiddushin 40a).

What if Moses said he did not want Bezalel's help because he knew it all? What if Moses acted jealously toward Bezalel or sabotaged his project? Do any of us today get jealous of the successes of our friends and undermine their advancement? Do we have folks in our synagogues who would be great resources, but do not use them because our fear and our jealousy keep us from doing so? This comes from a lack and faith a trust in God.

Are we so silly as to think that there is a finite amount of goodness in God's universe? Are we so unsophisticated to think that if we ignore our friends when they are in need, and do loshan ha ra about them when they wish to succeed, that these sins do not affect our own wellbeing? These types of behaviors only reinforce our own fears of mortality and insecurities. After all, is it not illogical to think that if we help another, there will be less help available to aid us when we are in need? Is the Divine Light available to us only finite?

What do we do in our modern Mishkan that we call our synagogues? "The people has approached Me with its mouth and honored Me with its lips, but has kept its heart far from Me, and its worship of Me has been a commandment of men learned by rote." (Isaiah 29:13).

The Torah is a tree of life. Judaism is not just a religion, it is a way of life. "L'chaim – to life – is our toast. The Torah teaches us to behave at all times "when we   lie down and we rise up." Although we are taught to "love your brother as yourself" and to "pursue justice," do we? What does our Judaism mean to us?

Is it just matzoth balls and singing our prayers without trying to act on them in our daily lives? We are all children of God. If you want to make a parent happy, be nice to his or her kids. "You are children of God, your Almighty." (Deut. 11:01).

We are also servants of God as it says in Ex. 19:06: "You shall be unto Me a kingdom of priests." We are to act holy, in all of our activities. "You shall be holy, for I God am holy." (Lev. 19:02). This holiness is not genetic. We need to work at it regularly. As Isaiah says it best in Chapter 44, Verses 6-10,  "You are My witnesses...a light unto the nations, so that My salvation may be unto the ends of the earth!"

These are interesting times in which we live. It seems that politicians running for public office face a litmus test that forces them to explain to voters the role religion plays in their lives. Does this marginalize us as Jews since we are taught not to wear our Judaism on our sleeves? 

Also, many or our Christian brothers wish to see the Ten Commandments posted in courthouses and other public facilities. While we recognize their intent – a reminder that our Founding Fathers were guided by their faith in God when crafting our system of government – it nevertheless creates conflict for Jews on two fronts. First, we might ask again; does it marginalize Judaism in American society to point only to the Christian Ten Commandments? You'll remember; Jews do not assign any special significance to these ten out of concern that the other 603 equally important mitzvoth would be forgotten. Second, from a Jewish point of view, with spirituality so blatantly absent from the workings of our government, such a display is as vain as the Second Temple full of hatred and our modern synagogues filled with Torah talk, but without Torah behavior.

In Europe today, neo-Fascists parties are part of their coalition governments. Anti-Semitic web sites abound. Yet many act conciliatory to these governments fearing a backlash. Didn't we hear those same fears in the 1930s? Did it save our European cousins? Rabbi Stephen Wise spoke out courageously against Hitler and Nazism in the 1930s. Who among us will speak out forcefully now against those who spew hatred? 

Bezalel's menorah in his Mishkan, as our menorah and Torah in our own sanctuary, remind us about God's dwelling in this world. By virtue of our incorporating Godliness and holiness into our own lives we can redeem the world! This was the message that Moses brought to us from Sinai. This is our mission as Jews. We cannot avoid it. Once we do, we are not Jews, and not worthy of our synagogues, Torah, and menorah. May we all try to act better toward one another so that our neighbors can see that if we make our synagogues a place for brotherhood, there is hope, tikvah, to make our cities, nations, and world fulfill our prophets' dreams. Let us give a little "extra" so that one day, there will be so much love, peace, and understanding. God will tell us all to "restrain" with a loud "Dayenu!"

Parasha Pekudei: Exodus 38:21-40:38

Rabbi Arthur Segal
Via Shamash Org on-line class service
www.JewishSpiritualRenewal.org
Jewish Renewal
Jewish Spiritual Renewal
Jewish Spirituality
Eco Judaism
Hilton Head Island, SC, Bluffton, SC, Savannah, GA

Clouds

This parasha brings us to the end of the book of Exodus. If you have been reading in order on a weekly basis, a year has passed since the first Pesach and our deliverance from slavery in Egypt. We have now become "evedim ha Shem," servants of God. So much has happened during this year. We have been given the Torah, we sinned with the Golden Calf, and the cult of sacrifice and the Cohan theocracy from Aaron has been firmly established. All of our major pilgrimage holidays have been commanded and our lunar calendar was promulgated. We have been awarded Shabbat. We have constructed the Mishkan, the Tabernacle, as God's dwelling place among us.

Pekudei means reckoning. Moses has made an accounting to the children of Israel, of every shekel they have donated to build the Mishkan. Moses, who was above suspicion of doing wrong, still wanted us to have no doubts that all of our monies went into the project. The Talmudic rabbis teach us the concept of Marit Ayin from this telling. This phrase means "appearance to the eye." It was very important to our sages that not only should we do good, but it should never even appear as if we could be doing bad.

The Midrash on these verses (Ex 38:21 to 38:29) says that Moses did not have pockets in his clothes so that so no one could even hint at any gold going for his personal use. We also learn the concept of Kedosh ha Shem, the sanctification of God's name, that occurs when we do the good deeds that are expected from us. Conversely, we are taught the opposite concept of Chilul ha Shem, the desecration of God's name, when we behave badly.

All of our actions need to be good, and we are to avoid even looking as if we did wrong. We were elected to be God's servants. This connects with the mitzvah of not putting a stumbling block before the blind. How can our actions that we know are good, but may not appear to be good (i.e., an Orthodox rebbe using a pay phone at a barbeque restaurant), cause someone else to sin? The answer the rabbis teach is that it can lead someone to either think that eating pulled pork or pork rib is allowed, or cause someone to do lashon ha ra (gossip), also a sin.

Traditionally speaking, God has given us the Torah, which is our instruction book for proper living and Good, Orderly Direction. How, we ask? We do so with honesty, open-mindedness, and willingness to change for the better. We were not asked by God to be spiritually perfect, but instead to make spiritual progress in our lives. We are to remember to attempt to make all of our actions holy.

"The cloud covered the Tent of Meeting, and the glory of God filled the Tabernacle. Moses could not enter the Tent of Meeting, for the cloud rested upon it, and the glory of God filled the Tabernacle." (Ex 40: 34 and 35).

"When the Kohanim left the Holy of Holies, the cloud filled the House of God (Solomon's Temple). The Kohanim were unable to stand and minister because of the cloud and the glory of God filled the house of God." (I Kings 8:10-11, Haftarah Pekudei). Do we as modern Jews need an invitation to visit God? Both Moses and the descendants of Aaron apparently did. Can we not dwell with God as we daily do good deeds?

If we place the Mishkan in our own hearts, we can create a place where the quietness of our soul is welcome. We can find that deep peace at being one with God that passes all understanding. We can mindfully walk with God each moment of our day.

But now they (clouds) only block the sun,

they rain and snow on everyone.

So many things I would have done,

but clouds got in my way.

I've looked at clouds from both sides now,

from up and down, and still somehow,

it's clouds' illusions I recall.

I really don't know clouds at all.

(from "Both Sides Now" by Joni Mitchell, sung by Judy Collins)

The gift of Shabbat helps us push away the barrier of clouds that at one time or another veil our vision. Shabbat is an infinite gift with in a 25-hour period. The building of the Mishkan represents the finite as does God's creation of the world. Kabbalistically, the Mishkan and Creation are Yesh m'ein, something from the Ein Sof (the Infinite Being).

They are finite things being given to us by the infinite. If God is infinite, and He produces something finite, we know mathematically that anything added to infinity still produces a sum that is also infinite. The Zohar says that this concept is called Tzimtzun, contraction. Creation is not an addition but in reality a holding back of the infinite and hence a small piece of the infinite God. During the first six days of creation God actually is holding back. But on Shabbat, He reverts back to a non-contraction state and hence Shabbat is spiritually infinite.

 The Kabbalists teach that God is beyond time. Hence it was an eternal Shabbat a second before God began creation. And when creation was completed, God gave us a human taste of infinity with the weekly Sabbath.

Shabbat is our taste of infinity and provides Jewish Spiritual Renewal with God. We then can push back the clouds that block our relationship with God, the infinite. By doing this, we are also able to push back the clouds that keep us from being connected to one another. On Shabbat we are to contract and hold back from what we physically know we can do, but make a rational decision not to do. Our rest is touching the infinite.

Rabbi Yochanan said in the name of Rabbi Shimon ben Yochai that if all the Jews were to observe Shabbat, redemption would come immediately (Talmud Bavli Tractate Shabbat 118A). In liberal Jewish terms, we have the power to redeem ourselves by taking time out for rest and spiritual renewal each week.

As Moses did an accounting in the beginning of this parasha, so should we do a daily spiritual accounting, Talmudically called chesbon (also cheshbon) ha nefesh. The last day of each month is called Yom Kippur Katan (small day of atonement). We do not need to wait until autumn's Yom Kippur to reflect, ask for forgiveness, and grow as people. We have the power to do so regularly.

The rabbis teach that if a person sincerely does this chesbon 80 times, he will emerge as a new person with a new ruach (spirit). We can regain our sanctity regularly. We do not have to wait for the cloud to lift and be given an invitation to reach God. We have the ability to do so regularly. If we only use this ability, our lives would benefit immensely.

In the previous parasha we were told of the 13-year-old Bezalel whom God chose to construct the Mishkan and its artifacts. The name Bezalel means "in the shadow of God."

 Psalm 91:01 states that "he who sits alone most high, will abide within the shadow of God." The Talmud Bavli, in Tractate Shavuot 15B, says that the Mishkan itself may be considered to be the shadow of the Shechinah and its purpose was to allow the Divine Presence or the Shadow of God into this world.

 Nachmanides writes that the purpose of the Mishkan was to keep the experiences of Sinai with us in all of our travels. As Isaiah spoke (Is. 11:06) in his messianic prophesy, "a little child will lead them." May we all work on developing a "wise and understanding heart" (I Kings 3:09) like Bezalel, Moses, and King Solomon so that we can keep God's presence inside each of us and walk humbly in His shadow each day.

Chazak Chazak Vinitchazek! Be strong, be strong, and may we be strong for one another!

Shabbat Shalom:

Rabbi Arthur Segal
Via Shamash Org on-line class service
www.JewishSpiritualRenewal.org
Jewish Renewal
Jewish Spiritual Renewal
Jewish Spirituality
Eco Judaism
Hilton Head Island, SC, Bluffton, SC, Savannah, GA

 

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Posted by Rabbi Arthur Segal at 4:04 PM

RABBI ARTHUR SEGAL:JEWISH SPIRITUALITY:RABBI PREIDA:LOVE AND PATIENCE

RABBI ARTHUR SEGAL:JEWISH SPIRITUALITY:RABBI PREIDA:LOVE AND PATIENCE 
 
 
 
Jewish Spiritual Renewal: Shabbat 3/13/10: A Path of Transformation
 
The JEWISH SPIRITUAL RENEWAL class is hosted by Shamash: The Jewish Network   a service of Hebrew College.
 
Shalom my dear Chaverim, Talmidim and fellow Rabbanim:
 
In our last class, a week ago, we began to study the chapter on how we can rid ourselves of the defects of character that keep us separated from our fellows and from the Divine. God really wants us to live in gladness. The Divine does not want us in any way separated from Him or anyone of His children.
 
Hava nagila vi nis'mecha! Uru achim b'lev sameach! Let's rejoice and be happy! Awake brothers and sisters with a happy heart! Click here: Bob Dylan | Talkin' Hava Negiliah Blues or http://www.bobdylan.com/#/songs/talkin-hava-negiliah-blues .
 
 
All of us have been to Yom Kippur services, with every seat taken in the synagogue, and have read off a list of communal 'sins.' We have all heard our Rabbanim teach us to rid ourselves of our resentments, and to love one another, and make teshuvah with friends and family and to heal rifts. All of us have been to a Shabbat service where we prayed to God for shalom, and promised to love Him, and our fellows. Many of us have been to Tashlich services on Rosh Ha Shana, casting our 'sins' into the water on crumbs of bread. And all of us, myself very included years ago, have gone home, without any change in ourselves, and still holding grudges to family, friends, co- workers, etc.
 
Why?
 
Well, before we answer, let us welcome with a loud Baruch ha Ba, our new members to this class. One can access last week's class at
 
The reason, as we have learned, is that few of us actually did our own moral inventory, a chesbon ha nefesh, and discovered our personal  defects of character. Further, even fewer of us, until this class, found how these defects are self made and keep ourselves locked in our own bondage of self. Lastly, few of us, found these defects to be objectionable to ourselves, (although others may have told us what they found objectionable in ourselves), and knew how to transform, if we even wished to change ourselves.
 
We are learning via this class on Jewish Spiritual Renewal, that we can we find these defects of ours to be abhorrent and can successfully ask God to remove them from us. I say 'remove,' as they are not destroyed. They are always there ready to take over, but as we will learn, we daily can keep them from ourselves.
 
We create many type of obstacles which keep us from living with true joy, true shalom. We create obstacles between ourselves and our fellows. As we learned, we have the obstacles of fears which causes self-limitations. We let these obstacles keep us from doing what is good and just. We have 'righteous indignation,'' which is rarely if ever righteous. We form obstacles in our own minds. We cannot un-think our way out of them, as our minds are finite. We will find that the joy of connecting with the Divine, in true spirituality, erases all obstacles. 
 
True joy comes from understanding altruism. When we live a spiritual life, connected to God, doing good not for the sake of some reward, we learn to put aside our ego, and sense of self. In reality, we are in such a state of shalom, shlema, integration, and simcha, that we are no longer aware that we are, as it becomes a constant state. We move beyond that bondage of Mitzraim in which  we placed ourselves. And when we share this way of being with others, which is really tikkun olam, this joyousness moves toward the infinite.
 
Learning to live in a state of truly loving our fellows opens us to receiving love and to respond to anyone who treats us unkindly, with love in return. In our materialistic world today, as Rabbi Shraga Silverstein teaches, "The 'good man' has been superseded by the 'nice guy.'" True love takes us from self-love, i.e living our lives for our own selfish pleasures, to ahavath habriot, loving all of our fellow humans. While it is important to have ahavath Israel, love of one's fellow Jews, I find such division among Jews, even in the same synagogue, that we need to understand that all of us are equal children of God. The real test for us is charit, love of the stranger. When we can love everyone unconditionally, then loving our fellow Jew, becomes a cake walk.
Change can be frightening, and as we move along on this Path of Transformation for the Modern Jew, our ego, our Yetzer ha Ra, our evil inclination will play tricks with our finite mind to tell us to delay change. We just celebrated Purim, and I hope you remember the teaching that Haman the Agagite, was from the tribe of Amalek. And in the Torah, we read: Num:24:20: '' Reishit goyim Amalek" , "Amalek is the first among nations." 

Amalek was the first nation to attack the Israelites in the wilderness. Amalek is the epitome of evil. R' Shlomo David Yehoshua Weinberg z"l (the "Slonimer Rebbe"; killed in the Holocaust) taught that the above phrase warns us of  a common trait which is one of the foremost tools of the evil inclination.

The initial letters of the phrase "Reishit goyim Amalek" spell the Hebrew word "rega" , "one moment." When a person knows that it is time to change and transform his/her life, the yetzer ha ra says, "One moment! There will time to change later." (R' Berezovsky's  Zichron Kadosh)

Let me end, before we finish the below chapter,  with this bit of Talmud of how much love a rabbi had for his difficult student. 
 
Rabbi Preida had  a student to whom he would have to repeat each lesson 400 times before he  understood it. One day Rabbi Preida was required to leave and attend a certain  mitzvah. Before leaving he taught the
student the usual 400  times but  still he had not grasped the lesson.
 
Rabbi  Preida asked  him "Why is today different?'' The student answered him, "From the very moment  they  told you that there is a mitzvah matter for you to attend to, my  attention was diverted, because every moment I said to myself  that ''now the rabbi will get  up and leave, '' I only remembered ''now my master will get up and leave." (NB: the word Rabbi, is from the Aramaic, for 'my master.' Moreh means teacher).
 
Rabbi Preida said to  him,"Pay attention and I will stay, and I will teach you." He taught him again  another 400 times. A Bat Kol ( a heavenly voice), asked  Rabbi Preida,'' Do you prefer that  400 years be added to your life, or that you and your generation will merit the life  of the World to Come?''

Rabbi Preida replied: "that I and my  generation will merit the live of the World to Come" The Holy One Blessed be He, said  to them , "Give him both ."
 
The above is about true altruistic  love. Today, how many of us would recommend  that the student be placed on ADD drugs, and be segregated  in a ''special class?''
 

The Talmud tells us that God has forgiven us for our sins when He places us in a position to commit the same sin and we resist the temptation. The purpose of the tashlich ceremony is to facilitate our desire for renewal, our desire to change, to return to God and to do the teshuvah, the amends, to people we have hurt with our defects. 

 

**For arson - toast

For timidity - milk toast

For high-handedness - Napoleons

For being sulky - sourdough

For silliness - nut bread

For not giving full value - short bread

For jingoism - Yankee Doodles

For telling bad jokes - corn bread

 

Rabbi David Orlofsky posits that when a boy becomes thirteen and a girl twelve, they become bar mitzvah or bat mitzvah, respectively. Literally that means becoming a "son or a daughter of the commandments." But when a person commits a transgression, they become a ba'al chet, literally an "owner of sin." You are viewed as a child of a mitzvah, but a possessor of transgression.

The difference is profound. When a child does something wrong or bad, or for that matter when a child does something that is the epitome of evil, there are two things you can say. You can tell him, "You're a bad boy," or you can say "You are a good boy who did something bad." What is the difference?

Well, if you tell him he's bad, then the next time he does something bad, it becomes impossible to rebuke him. What are you going to say to him? "Why did you do that bad thing?" He has a perfect defense: "I'm bad. I did it because I'm bad." The implication is that bad people can't be held responsible for their actions. They're just bad. On the other hand, if you told the child that he is good, but did a bad thing, it's a whole different ball game. You're telling him that he is essentially a good person, but he has an external problem that that must be dealt with. He can change if he wants to.

 

For being money-hungry - enriched bread or raw dough

For telling small lies - fudge

For war-mongering - Kaiser rolls

For promiscuity - hot buns

For racism - crackers

For sophisticated racism - Ritz crackers

For being holier-than-thou - bagels

For unfairly up-braiding others - Challah

For provocative dressing - wonton wrappers

For snobbery - Upper Crusts

 

It is common for a person undertaking Jewish Spiritual Renewal to experience a strong sense of despair. The odds are that you are not going to change into a near-perfect person over the next few days. Some will even express it in Miltonian terms: "I'm going to burn anyway, I might as well have a good time before I go." As long as you believe that you are inherently bad, you will have no hope that you can change. You must be able to recognize your sins as something external, something that is not part of you. Your defects are a burden that you carry through life. Understanding this concept, you will believe that you can rid yourself of your sins. You will believe that you can undo the wrong that you've done. You will know that you can break unhealthy habits and focus on how to become the good person that you really are.

This is the understanding of tashlich and Judaism's forgiving God. You must understand that your sins are not you. They are a burden and you are tired of them. Just as you can cast off your sins symbolically, you can cast them off in reality…if you want to.

 

For indecent photography - cheesecake

For trashing the environment - dumplings

For the sin of laziness - any very long loaf

For being hypercritical - pancakes

For political skullduggery - Bismarcks

For over-eating - stuffing bread or Bulkie Rolls

For gambling - fortune cookies

For pride - Puff Pastry

For cheating - bread made with Nutrasweet and Olestra

For being snappish – gingerbread

 

We cast the bread, matzah or crackers with our sins and defects written on them into the waters for the fish. Water is always moving. The water that is here now, is not the same water that is here in a few seconds. This is a symbolic way of declaring that your life is no longer in the place it occupied before you did tashlich, before you asked God to take your defects and sins from you. You are saying to God: "With your aid, I will not repeat my sins and will work toward ridding myself of defects of character. My behavior will change. My sins, like this water, will move on."

While you are by the river is your time to talk to God. Spirituality is all about developing a personal experience and relationship with God, so now is as good a time as any. Tell Him the truth. Say, "God, You know me better than I know myself. I mean, after all, You created me. And You know that I fail more often than I succeed. But I can tell You this much, God. I'm a better person this year than I was last year. And if You give me the chance, I'll be a better person next year than I was this year." I have found this prayer invaluable and so has Rabbi Orlofsky. Ask God to remove every defect and sin that keeps you from being the best person you can be, from doing His will, from being just, loving, kind and humble.

 

For dropping in without calling beforehand - Popovers

For trying to improve everyone within sight -Angel Food Cake

For being up-tight and irritable - high fiber or bran muffins

For sycophancy - brownies

For rearing children incompetently - raisin bread

For immodest behavior - tarts

For causing injury or damage to others - torts

For hardening our hearts - jelly doughnuts

For abrasiveness – grits

 

Read Psalm 130, with meaning (kavenah):

Psalm 130, A Song of Ascents

                          I.      Out of the depths I cry to you, O Lord;

                       II.      O Lord, hear my voice.
Let your ears be attentive to my cry for mercy.

                     III.      If you, O Lord, kept a record of sins,
O Lord, who could stand?

                    IV.      But with you there is forgiveness;
therefore you are feared.

                       V.      I wait for the Lord, my soul waits,
and in his word I put my hope.

                    VI.      My soul waits for the Lord,
more than watchmen wait for the morning,
more than watchmen wait for the morning.

                  VII.      O Israel, put your hope in the Lord,
for with the Lord is unfailing love
and with him is full redemption.

He himself will redeem Israel from all their sins.

Turn us back to you, O God, and we shall return: Ha-shiveynu Adonai aylecha v'na-shuva, chadeysh yameynu k'kedem.

Adonai Adonai, Compassion and Tenderness, Patience and Forbearance, Kindness and Awareness, Bearing love from age to age, Lifting guilt and mistakes and making us Free. Adonai Adonai, Eyl rahum v'hanun, ereh apa-yim, v'rav chesed ve-emt. No-tzeyr chesed la-alafim, nosey avon va-fe-sha v'hata-a v'nakey.

 

Meditate for a few minutes as you watch your bread with its sins sail far from your view. Promise yourself to be mindful not to repeat those sins. Your Tashlich step has been performed well. For a while, you will not be whole or integrated. Remember the two dogs in the preceding chapter. Feed the good one and starve the bad one.

I do not want you walking around on eggshells worrying about when you will make an error. Nor do I want you beating yourselves up for past errors. To do so is a sin. You will never reach a level where the yetzer ha ra disappears. The story is told of the students of a pious rabbi who were discussing that their "yetzer ha ra would pursue them." This is a quote from the Talmud. The rabbi laughed and said, "Don't worry. You aren't on such a high level. You're still pursuing it!"

You will learn how to obtain God's omnipotent help in this task of conquering your yetzer ha ra one situation at a time.

 

For recurring slip ups - banana bread

For davening off tune - flatbread

For impetuosity - quick bread

For silliness - nut bread

For risking one's life unnecessarily - hero bread

For auto theft - Caraway

For excessive use of irony - rye bread

 

The next chapter will deal with making amends to those we have harmed with our defects of character and sins.

[**Rabbi Richard Israel was the author of The Tashlich Crumb List, which has been circulating around synagogues since 1999, without giving him credit. Tragically, Rabbi Israel passed in the summer of 2000, never getting the chance to see his list being used a second time. He was rabbi in Newton, MA. May his memory be for an eternal blessing. In honor of his memory, I will entertain you with segments of the Crumb List throughout this chapter.]
 
A double D'vrai Torah follows for the Shabbat of March 13, 2010. Two portions are read this Shabbat which ends the book of Exodus.
 
Shalom u'vracha:
Rabbi Arthur Segal
Via Shamash Org on-line class service
www.JewishSpiritualRenewal.org
Jewish Renewal
Jewish Spiritual Renewal
Jewish Spirituality
Eco Judaism
Hilton Head Island, SC, Bluffton, SC, Savannah, GA
 

Parasha Vayakhel: Exodus 35:01-38:20

Rabbi Arthur Segal
Via Shamash Org on-line class service
www.JewishSpiritualRenewal.org
Jewish Renewal
Jewish Spiritual Renewal
Jewish Spirituality
Eco Judaism
Hilton Head Island, SC, Bluffton, SC, Savannah, GA

 "She's a Brick House. She's Mighty Mighty, Just Lettin' it All Hang Out"

In this Torah portion we are given the mandate to build the sanctuary. The details of how it was built, who funded it, and who was in charge of its construction are given. It is interesting to note that a 13-year-old named Bezalel was put in charge of the artistry and construction of the Tabernacle. We can learn from this that even a great man such as Moses, cannot be perfect in everything. We are a community and depend on each other for our different skills and strengths. Bezalel needed Moses to teach him Torah. Moses needed Bezalel to teach him architecture and gold crafting.

Moses asks the people to contribute all sorts of items to be used for the Mishkan's manufacture. The people voluntarily delivered gold, silver, gems, jewels, cloth, silks, furs, and hides. They were so giving that there was a surplus of donations. God instructs Moses to "restrain us from giving" (Ex. 36:06). If only our modern building funds had this problem!

Why did we need a Mishkan? Why did we need the first and second Temples in Jerusalem? Why do some of our people pray for the restoration of the Third Temple? Why do we need our modern synagogues? Do we in the third millennium really need a place where we can "see" God dwelling among us? Is the Mishkan the answer to our quest to see and feel God that we tried to achieve with the Golden Calf? (Please refer to the previous D'var on Ki Tisa).

Bezalel made a wondrous menorah (Ex. 37:17-24). It was of pure gold. Did you ever note that the seven-candled menorahs in traditional synagogues are never golden. Perhaps they are bronze or silver. This is because the Talmud ruled that a gold menorah can only be used in the Temple in Jerusalem. Have you noticed that liberal Judaism's sects chose gold menorahs? Have you noticed that gold menorahs are used in liberal synagogues? Liberal Jews are making the statement that we are no longer waiting for or praying for the Third Temple.

In our synagogues, in our hearts, and in our good deeds are where we say God's presence, the Shechinah, dwells. The Divine Light is accessible to us each and every day. We know from our history that God's presence left the Second Temple. Why? It was because of people's unbiased hatred, jealousy, arguments, and the fact that even murder was committed there.

The Talmud teaches that studying Torah at night (when melancholy can set in, when one can cry over the reasons for the Temple's destruction), is effective in bringing the Divine Light back. Our very own human behavior can cause this light to be with us. Or our behaviors can cause it to leave us.

We have freedom of choice. "Who is strong? The person who practices self-control."(Pirkei Avot 4:01). Rabbi Chanina said, "Anyone whose good deeds are greater than his wisdom, his wisdom will endure. Anyone whose wisdom is greater than his good deeds, his wisdom will not endure." (Pirkei Avot 3:12). Torah study, or going to synagogue, or even teaching a class there, does not change people. Only by practicing what we learn or teach can we influence our own behavior and the behavior of others. Our actions of good deeds and tikun olam are essential

They show our commitment. They help us to grow spiritually while at the same time help others. The Talmud Bavli, in Tractate Sotah 3a, tells us that we only sin when we are not thinking straight. God rewards us, in traditional teaching, for planning to do a good deed along with the finished deed itself. But God punishes us for sinning only if we do the act, not our thinking about it (Talmud Bavli Tractate Kiddushin 40a).

What if Moses said he did not want Bezalel's help because he knew it all? What if Moses acted jealously toward Bezalel or sabotaged his project? Do any of us today get jealous of the successes of our friends and undermine their advancement? Do we have folks in our synagogues who would be great resources, but do not use them because our fear and our jealousy keep us from doing so? This comes from a lack and faith a trust in God.

Are we so silly as to think that there is a finite amount of goodness in God's universe? Are we so unsophisticated to think that if we ignore our friends when they are in need, and do loshan ha ra about them when they wish to succeed, that these sins do not affect our own wellbeing? These types of behaviors only reinforce our own fears of mortality and insecurities. After all, is it not illogical to think that if we help another, there will be less help available to aid us when we are in need? Is the Divine Light available to us only finite?

What do we do in our modern Mishkan that we call our synagogues? "The people has approached Me with its mouth and honored Me with its lips, but has kept its heart far from Me, and its worship of Me has been a commandment of men learned by rote." (Isaiah 29:13).

The Torah is a tree of life. Judaism is not just a religion, it is a way of life. "L'chaim – to life – is our toast. The Torah teaches us to behave at all times "when we   lie down and we rise up." Although we are taught to "love your brother as yourself" and to "pursue justice," do we? What does our Judaism mean to us?

Is it just matzoth balls and singing our prayers without trying to act on them in our daily lives? We are all children of God. If you want to make a parent happy, be nice to his or her kids. "You are children of God, your Almighty." (Deut. 11:01).

We are also servants of God as it says in Ex. 19:06: "You shall be unto Me a kingdom of priests." We are to act holy, in all of our activities. "You shall be holy, for I God am holy." (Lev. 19:02). This holiness is not genetic. We need to work at it regularly. As Isaiah says it best in Chapter 44, Verses 6-10,  "You are My witnesses...a light unto the nations, so that My salvation may be unto the ends of the earth!"

These are interesting times in which we live. It seems that politicians running for public office face a litmus test that forces them to explain to voters the role religion plays in their lives. Does this marginalize us as Jews since we are taught not to wear our Judaism on our sleeves? 

Also, many or our Christian brothers wish to see the Ten Commandments posted in courthouses and other public facilities. While we recognize their intent – a reminder that our Founding Fathers were guided by their faith in God when crafting our system of government – it nevertheless creates conflict for Jews on two fronts. First, we might ask again; does it marginalize Judaism in American society to point only to the Christian Ten Commandments? You'll remember; Jews do not assign any special significance to these ten out of concern that the other 603 equally important mitzvoth would be forgotten. Second, from a Jewish point of view, with spirituality so blatantly absent from the workings of our government, such a display is as vain as the Second Temple full of hatred and our modern synagogues filled with Torah talk, but without Torah behavior.

In Europe today, neo-Fascists parties are part of their coalition governments. Anti-Semitic web sites abound. Yet many act conciliatory to these governments fearing a backlash. Didn't we hear those same fears in the 1930s? Did it save our European cousins? Rabbi Stephen Wise spoke out courageously against Hitler and Nazism in the 1930s. Who among us will speak out forcefully now against those who spew hatred? 

Bezalel's menorah in his Mishkan, as our menorah and Torah in our own sanctuary, remind us about God's dwelling in this world. By virtue of our incorporating Godliness and holiness into our own lives we can redeem the world! This was the message that Moses brought to us from Sinai. This is our mission as Jews. We cannot avoid it. Once we do, we are not Jews, and not worthy of our synagogues, Torah, and menorah. May we all try to act better toward one another so that our neighbors can see that if we make our synagogues a place for brotherhood, there is hope, tikvah, to make our cities, nations, and world fulfill our prophets' dreams. Let us give a little "extra" so that one day, there will be so much love, peace, and understanding. God will tell us all to "restrain" with a loud "Dayenu!"

Parasha Pekudei: Exodus 38:21-40:38

Rabbi Arthur Segal
Via Shamash Org on-line class service
www.JewishSpiritualRenewal.org
Jewish Renewal
Jewish Spiritual Renewal
Jewish Spirituality
Eco Judaism
Hilton Head Island, SC, Bluffton, SC, Savannah, GA

Clouds

This parasha brings us to the end of the book of Exodus. If you have been reading in order on a weekly basis, a year has passed since the first Pesach and our deliverance from slavery in Egypt. We have now become "evedim ha Shem," servants of God. So much has happened during this year. We have been given the Torah, we sinned with the Golden Calf, and the cult of sacrifice and the Cohan theocracy from Aaron has been firmly established. All of our major pilgrimage holidays have been commanded and our lunar calendar was promulgated. We have been awarded Shabbat. We have constructed the Mishkan, the Tabernacle, as God's dwelling place among us.

Pekudei means reckoning. Moses has made an accounting to the children of Israel, of every shekel they have donated to build the Mishkan. Moses, who was above suspicion of doing wrong, still wanted us to have no doubts that all of our monies went into the project. The Talmudic rabbis teach us the concept of Marit Ayin from this telling. This phrase means "appearance to the eye." It was very important to our sages that not only should we do good, but it should never even appear as if we could be doing bad.

The Midrash on these verses (Ex 38:21 to 38:29) says that Moses did not have pockets in his clothes so that so no one could even hint at any gold going for his personal use. We also learn the concept of Kedosh ha Shem, the sanctification of God's name, that occurs when we do the good deeds that are expected from us. Conversely, we are taught the opposite concept of Chilul ha Shem, the desecration of God's name, when we behave badly.

All of our actions need to be good, and we are to avoid even looking as if we did wrong. We were elected to be God's servants. This connects with the mitzvah of not putting a stumbling block before the blind. How can our actions that we know are good, but may not appear to be good (i.e., an Orthodox rebbe using a pay phone at a barbeque restaurant), cause someone else to sin? The answer the rabbis teach is that it can lead someone to either think that eating pulled pork or pork rib is allowed, or cause someone to do lashon ha ra (gossip), also a sin.

Traditionally speaking, God has given us the Torah, which is our instruction book for proper living and Good, Orderly Direction. How, we ask? We do so with honesty, open-mindedness, and willingness to change for the better. We were not asked by God to be spiritually perfect, but instead to make spiritual progress in our lives. We are to remember to attempt to make all of our actions holy.

"The cloud covered the Tent of Meeting, and the glory of God filled the Tabernacle. Moses could not enter the Tent of Meeting, for the cloud rested upon it, and the glory of God filled the Tabernacle." (Ex 40: 34 and 35).

"When the Kohanim left the Holy of Holies, the cloud filled the House of God (Solomon's Temple). The Kohanim were unable to stand and minister because of the cloud and the glory of God filled the house of God." (I Kings 8:10-11, Haftarah Pekudei). Do we as modern Jews need an invitation to visit God? Both Moses and the descendants of Aaron apparently did. Can we not dwell with God as we daily do good deeds?

If we place the Mishkan in our own hearts, we can create a place where the quietness of our soul is welcome. We can find that deep peace at being one with God that passes all understanding. We can mindfully walk with God each moment of our day.

But now they (clouds) only block the sun,

they rain and snow on everyone.

So many things I would have done,

but clouds got in my way.

I've looked at clouds from both sides now,

from up and down, and still somehow,

it's clouds' illusions I recall.

I really don't know clouds at all.

(from "Both Sides Now" by Joni Mitchell, sung by Judy Collins)

The gift of Shabbat helps us push away the barrier of clouds that at one time or another veil our vision. Shabbat is an infinite gift with in a 25-hour period. The building of the Mishkan represents the finite as does God's creation of the world. Kabbalistically, the Mishkan and Creation are Yesh m'ein, something from the Ein Sof (the Infinite Being).

They are finite things being given to us by the infinite. If God is infinite, and He produces something finite, we know mathematically that anything added to infinity still produces a sum that is also infinite. The Zohar says that this concept is called Tzimtzun, contraction. Creation is not an addition but in reality a holding back of the infinite and hence a small piece of the infinite God. During the first six days of creation God actually is holding back. But on Shabbat, He reverts back to a non-contraction state and hence Shabbat is spiritually infinite.

 The Kabbalists teach that God is beyond time. Hence it was an eternal Shabbat a second before God began creation. And when creation was completed, God gave us a human taste of infinity with the weekly Sabbath.

Shabbat is our taste of infinity and provides Jewish Spiritual Renewal with God. We then can push back the clouds that block our relationship with God, the infinite. By doing this, we are also able to push back the clouds that keep us from being connected to one another. On Shabbat we are to contract and hold back from what we physically know we can do, but make a rational decision not to do. Our rest is touching the infinite.

Rabbi Yochanan said in the name of Rabbi Shimon ben Yochai that if all the Jews were to observe Shabbat, redemption would come immediately (Talmud Bavli Tractate Shabbat 118A). In liberal Jewish terms, we have the power to redeem ourselves by taking time out for rest and spiritual renewal each week.

As Moses did an accounting in the beginning of this parasha, so should we do a daily spiritual accounting, Talmudically called chesbon (also cheshbon) ha nefesh. The last day of each month is called Yom Kippur Katan (small day of atonement). We do not need to wait until autumn's Yom Kippur to reflect, ask for forgiveness, and grow as people. We have the power to do so regularly.

The rabbis teach that if a person sincerely does this chesbon 80 times, he will emerge as a new person with a new ruach (spirit). We can regain our sanctity regularly. We do not have to wait for the cloud to lift and be given an invitation to reach God. We have the ability to do so regularly. If we only use this ability, our lives would benefit immensely.

In the previous parasha we were told of the 13-year-old Bezalel whom God chose to construct the Mishkan and its artifacts. The name Bezalel means "in the shadow of God."

 Psalm 91:01 states that "he who sits alone most high, will abide within the shadow of God." The Talmud Bavli, in Tractate Shavuot 15B, says that the Mishkan itself may be considered to be the shadow of the Shechinah and its purpose was to allow the Divine Presence or the Shadow of God into this world.

 Nachmanides writes that the purpose of the Mishkan was to keep the experiences of Sinai with us in all of our travels. As Isaiah spoke (Is. 11:06) in his messianic prophesy, "a little child will lead them." May we all work on developing a "wise and understanding heart" (I Kings 3:09) like Bezalel, Moses, and King Solomon so that we can keep God's presence inside each of us and walk humbly in His shadow each day.

Chazak Chazak Vinitchazek! Be strong, be strong, and may we be strong for one another!

Shabbat Shalom:

Rabbi Arthur Segal
Via Shamash Org on-line class service
www.JewishSpiritualRenewal.org
Jewish Renewal
Jewish Spiritual Renewal
Jewish Spirituality
Eco Judaism
Hilton Head Island, SC, Bluffton, SC, Savannah, GA

 

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Posted by Rabbi Arthur Segal at 4:04 PM
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