I thought it was nice that the hosts of the party wanted everyone to have their own menorah. They even brought a supply of extras to give those who didn't have one. It's a cheap tin thing, but it holds eight candles - nine, counting the one you use to light them.
Again, it's about synergy. One menorah probably would have done it. But the effect of lighting so many more candles means the light combines to create even more light, not in an additive way, more of a multiplication. Two candles isn't one plus one so much as two times two. Which is twice as bright as two on their own.
Kind of like human relationships.
And I had another gift. After I arrived and washed my hands, I came into the kitchen and announced to the host that it was my first Hanukkah, and that I was converting. "Mazal tov!" she cried. She thew her arms around me, and sang the "Mazal tov" song while dancing with me in circles around the kitchen. It was a magical moment.
That is how I see Judiasm. Magical moments that enhance the light of your soul without regard for who you are on the outside. It honors the truth of your just being there. Which is worth dancing about.
Some people believe you have to be born Jewish in order to be Jewish. Other people say a Jewish soul is a Jewish soul, whether you were born into the tradition or not, and can only be revealed by exposure. I don't know if it is presumptuous to say I might have one or not. All I know is I feel like I'm coming home.
Monday, December 22, 2008
Hanukkah by surprise
Hanukkah started over a week ago, on December 12, when I went for a home-grown Shabbat dinner for those seeking their way in Jewish spirituality. Those in attendance included a former Ultra-Orthodox woman who now felt nervous about wearing pants and her not-so-Christian Christian boyfriend, some old, thoughtful men, a woman with a strong accent, another old woman who had lost a lot of relatives in the Holocaust in Germany, but who's own family had "assimilated" themselves and consequently she was raised in a highly anti-Semitic atmosphere, and to this day cannot go to synagogue because she can't stand to be around 'a lot of Jewish people,' and future converts, like myself.
Just after I walked in the front door and met the hosting rabbi, a young girl, about six, trotted up to me, in a woven hoodie, and said, "Would you like a dreidel?" She held out a bright orange plastic dreidel, and I said yes, thank you. I told her, this is the best dreidel I've ever had! Which was true. It is the only dreidel I've ever had. Not counting one that we played with at my grandmother's house when I was small, and we learned about spinning dreidel and Hanukkah gelt as sort of a cultural curiosity, in comparison to our Christmas traditions, which were clearly more advanced.
This dreidel was real.
"You're welcome!" the girl chirped, and scampered off to the kitchen to offer more dreidels to other guests.
That was Lucy. She was a special girl and a real light to the evening. She lit up the room, and seemed like she knew what she was doing. I knew her mother. I had taken a class with her, and she is the one who had told me about the organization, and that's how I ended up at the Shabbos dinner. And I knew that her mother was converting. What I didn't know was that both she and her husband were converting together. They both looked like they could have been Jewish, if they had said, "we're Jewish," and you didn't know any differently. (I am only now becoming familiar with what Jewish "looks" like - though my caveat here is that there really is no way that "Jewish" people "look." For every one person that fits the stereotype, there are five or seven who do not. And the "stereotype" is not even a fixed definition. So you really can't know.) But they were choosing it together. I thought that was just beautiful. And I think their inspiration was their child. It almost seems as if she came along and infused their lives with a love and need of God that they hadn't known was there before. And she took on the job of a child with zeal and unadulterated enthusiasm. She was there to take the cover off the challah, to offer words of wisdom, to greet people, read their souls, and give them gifts.
Throughout the dinner, Lucy would go off to the other room, and periodically return with a "Happy Chanukah" card, colored in marker, for each of the guests. To me, she gave a puzzle. "Do you like puzzles?" She asked. I do, I replied. She disappeared and returned with a "Happy Chanukah" puzzle, colored primarily in purple marker. "You can put it in a special place and work on it every day," she told me. Thank you, I said.
I did put the puzzle in a special place. But I wouldn't dream of taking it apart. It's the work of a special girl, and also a very special gift.
I like the thought of Hanukkah. To me, before it arrived, I had the sense it was a minor holiday. It's not as important as Rosh Hashanah or Pesach, and it's a more recent addition to the Jewish calendar, sometimes derided by Jews as a lame way of competing with other major religions who also have a light-related holiday around the darkest time of the year. But why shouldn't they have one? It makes rational sense.
At the beginning of the Shabbos dinner, the rabbi asked us all to say one thing that made us feel a sense of light and warmth. I thought it seemed a little condescending, a little childish, and the answers were predictable. The answers were of course the things that we do in the dark and cold to make us feel light and warmth - gathering with family and friends, lighting candles, and eating warm, spicy foods. My answer was that we can be thankful for the dark and the cold for making us appreciate these things all the more.
But later on, I could see the wisdom of focusing on the light instead of the dark. Even if the light is very small and the dark is very big, and the cold more pervasive than the warm, it is still a good practice to focus on the good within the bad. It makes you feel better. If you lament the cold and dark that is everywhere, that is where you will be - alone, and outside longing to be in. It is better to be drawn in by the light. Let yourself fall into that tractor beam, and then your worries and your self-delusions will be a little less harsh. You will all leave your baggage outside, to be consumed by the wind, or eroded by the elements, and your tiny, shining inner self will join with the light of others to create not one tiny flame, but a great ball of warmth that will effectively thwart the effects of loneliness and create a cohesive whole. It's about synergy. Inclusivity. Focusing on the positive. It's about strength.
Just after I walked in the front door and met the hosting rabbi, a young girl, about six, trotted up to me, in a woven hoodie, and said, "Would you like a dreidel?" She held out a bright orange plastic dreidel, and I said yes, thank you. I told her, this is the best dreidel I've ever had! Which was true. It is the only dreidel I've ever had. Not counting one that we played with at my grandmother's house when I was small, and we learned about spinning dreidel and Hanukkah gelt as sort of a cultural curiosity, in comparison to our Christmas traditions, which were clearly more advanced.
This dreidel was real.
"You're welcome!" the girl chirped, and scampered off to the kitchen to offer more dreidels to other guests.
That was Lucy. She was a special girl and a real light to the evening. She lit up the room, and seemed like she knew what she was doing. I knew her mother. I had taken a class with her, and she is the one who had told me about the organization, and that's how I ended up at the Shabbos dinner. And I knew that her mother was converting. What I didn't know was that both she and her husband were converting together. They both looked like they could have been Jewish, if they had said, "we're Jewish," and you didn't know any differently. (I am only now becoming familiar with what Jewish "looks" like - though my caveat here is that there really is no way that "Jewish" people "look." For every one person that fits the stereotype, there are five or seven who do not. And the "stereotype" is not even a fixed definition. So you really can't know.) But they were choosing it together. I thought that was just beautiful. And I think their inspiration was their child. It almost seems as if she came along and infused their lives with a love and need of God that they hadn't known was there before. And she took on the job of a child with zeal and unadulterated enthusiasm. She was there to take the cover off the challah, to offer words of wisdom, to greet people, read their souls, and give them gifts.
Throughout the dinner, Lucy would go off to the other room, and periodically return with a "Happy Chanukah" card, colored in marker, for each of the guests. To me, she gave a puzzle. "Do you like puzzles?" She asked. I do, I replied. She disappeared and returned with a "Happy Chanukah" puzzle, colored primarily in purple marker. "You can put it in a special place and work on it every day," she told me. Thank you, I said.
I did put the puzzle in a special place. But I wouldn't dream of taking it apart. It's the work of a special girl, and also a very special gift.
I like the thought of Hanukkah. To me, before it arrived, I had the sense it was a minor holiday. It's not as important as Rosh Hashanah or Pesach, and it's a more recent addition to the Jewish calendar, sometimes derided by Jews as a lame way of competing with other major religions who also have a light-related holiday around the darkest time of the year. But why shouldn't they have one? It makes rational sense.
At the beginning of the Shabbos dinner, the rabbi asked us all to say one thing that made us feel a sense of light and warmth. I thought it seemed a little condescending, a little childish, and the answers were predictable. The answers were of course the things that we do in the dark and cold to make us feel light and warmth - gathering with family and friends, lighting candles, and eating warm, spicy foods. My answer was that we can be thankful for the dark and the cold for making us appreciate these things all the more.
But later on, I could see the wisdom of focusing on the light instead of the dark. Even if the light is very small and the dark is very big, and the cold more pervasive than the warm, it is still a good practice to focus on the good within the bad. It makes you feel better. If you lament the cold and dark that is everywhere, that is where you will be - alone, and outside longing to be in. It is better to be drawn in by the light. Let yourself fall into that tractor beam, and then your worries and your self-delusions will be a little less harsh. You will all leave your baggage outside, to be consumed by the wind, or eroded by the elements, and your tiny, shining inner self will join with the light of others to create not one tiny flame, but a great ball of warmth that will effectively thwart the effects of loneliness and create a cohesive whole. It's about synergy. Inclusivity. Focusing on the positive. It's about strength.
Wednesday, November 12, 2008
Paradox
I am wrestling with a paradox right now. I always seem to be wrestling with one paradox or another - and not even just recently. It seems everywhere I turn, I want to define or understand something, but what it is I want to define defies definition. Whatever it is turns out to be both one thing and something else at exactly the same time and at the same time, both of those things that it is are still it. Does that make sense? Probably not. Because it makes no sense. And yet, at the same time, It makes all the sense in the world. See what I mean?
And I wonder, is this a little bit of what it feels like to "wrestle with G-d"? If the people Israel are so called because that, reportedly, is what they do, or what Jabob did, then is this what it's like? Wrestling with an unknown being, who is both an Angel of G-d, and G-d at the same time? Is wrestling with G-d in fact wrestling with the immense and unending paradox of existence, which also both ends and doesn't end, begins and doesn't begin? And we come up with a draw, don't we? We wrestle with G-d, but we don't really get anywhere. That's because there pretty much isn't anywhere to get. We're already here. And we are going to be here. And once we're done wrestling, everything will likely be much more boring in fact, and we'll probably remember having a lot more fun being in the game than out of it.
So this wrestling business is tough. I can't say I like it. It's actually quite frustrating, and I do feel like I'm getting nowhere, because all of my answers lead back to the question. And that's always the way, isn't it? But at the end of the day, I think I am going to feel that if I haven't at least grappled with these notions, then I haven't even really done my job.
And I wonder, is this a little bit of what it feels like to "wrestle with G-d"? If the people Israel are so called because that, reportedly, is what they do, or what Jabob did, then is this what it's like? Wrestling with an unknown being, who is both an Angel of G-d, and G-d at the same time? Is wrestling with G-d in fact wrestling with the immense and unending paradox of existence, which also both ends and doesn't end, begins and doesn't begin? And we come up with a draw, don't we? We wrestle with G-d, but we don't really get anywhere. That's because there pretty much isn't anywhere to get. We're already here. And we are going to be here. And once we're done wrestling, everything will likely be much more boring in fact, and we'll probably remember having a lot more fun being in the game than out of it.
So this wrestling business is tough. I can't say I like it. It's actually quite frustrating, and I do feel like I'm getting nowhere, because all of my answers lead back to the question. And that's always the way, isn't it? But at the end of the day, I think I am going to feel that if I haven't at least grappled with these notions, then I haven't even really done my job.
Sunday, November 2, 2008
Holy Baptism
I just had a striking realization this morning. I was writing the date down, and I realized that it was 28 years ago to this day that I was baptized in the Episcopal Church.
This is a pretty big deal for a Christian family. It's almost as important as your birthday, but you don't really celebrate it, and nobody bakes you a cake. It's kind of like a second birth, in the Christian mind, really. It's where you get to be born in front of everybody, but it's clean, it's sterile. The baby wears a long, white frock, and there's no blood, only water. No screaming, only prayers and promises, with your parents and Godparents standing around, and the whole church watches on.
The Christian church seems to think it owns baptism. But it sometimes forgets that its baptism, as far as I can figure, comes from the same source as the Jewish Mikveh. And Jesus wasn't the only one who went around Baptizing people in the waters of the Jordan. In fact, Jesus himself was Baptized, and it's one of the major stories in the Christian Bible, when he gets baptized by John, and the voice comes from the clouds, and all that. So why do they think that baptism is all theirs, and it's so darn special?
Besides, I think Christians really get cheated on the baptism front. What you get, as a Christian, is somebody splashing a token amount of water on your forehead as a baby (some churches do more), when you are completely helpless, and have no long-term memory or decision-making capacity - and then they stamp the sign of a torture instrument on your forehead with some oil and call you a Christian. Who got to decide that was going to happen to you? Certainly not yourself, that's for sure. And since Christianity is a converts-only religion, it's kind of a nasty trick to say you "converted" when you were a baby. They give you the "opportunity" to "confirm" your "belief" when you are older, but by that point, your head is so filled with lies, you don't know what is true anymore.
Jews get it a lot better, I think. And of course, I haven't done it yet, but I at least have an idea of what goes on. You get a whole pool to yourself. There is no white garment. No aura of sterility to your existence. No, you go in NAKED. You go in with all of yourself, and only yourself. You get cleansed without any additional baggage. So that when you come out, you can truly feel that something is different, because there was nothing between you and the waters of the Mikveh. I find just the idea of it to be extremely profound. In fact, if I had looked at the calendar this way a while ago, I might have even scheduled my Mikveh and my Beit Din to take place on this day. I am about ready to do it. I feel like there is basically nothing that can change my mind at this point. Not the doubts of others, not the derision of my family, not the questions from any Jewish person about why in God's name would I want to choose to become a part of a persecuted people? Hey, well, that's just normal, as far as I am concerned. It's a moot point. The list of reasons for me doing it are long, the list of detractors is both short and filled with flawed logic. So therefore, my choice is clear.
And baptism is purported to wash aways one's sins and make you a new person. This is exactly what my rabbi tells me the waters of the Mikveh are for, such that once I go through them, I will no longer be who I was before, whether I like it or not. There is no going back. It's a tough choice to make, with a lot of pressure, and a lot of reasons to back out. Those are the same reasons, in my opinion, to keep going. So I look forward to going into the Mikveh. I see it as the baptism I choose, and the one I have always desired.
This is a pretty big deal for a Christian family. It's almost as important as your birthday, but you don't really celebrate it, and nobody bakes you a cake. It's kind of like a second birth, in the Christian mind, really. It's where you get to be born in front of everybody, but it's clean, it's sterile. The baby wears a long, white frock, and there's no blood, only water. No screaming, only prayers and promises, with your parents and Godparents standing around, and the whole church watches on.
The Christian church seems to think it owns baptism. But it sometimes forgets that its baptism, as far as I can figure, comes from the same source as the Jewish Mikveh. And Jesus wasn't the only one who went around Baptizing people in the waters of the Jordan. In fact, Jesus himself was Baptized, and it's one of the major stories in the Christian Bible, when he gets baptized by John, and the voice comes from the clouds, and all that. So why do they think that baptism is all theirs, and it's so darn special?
Besides, I think Christians really get cheated on the baptism front. What you get, as a Christian, is somebody splashing a token amount of water on your forehead as a baby (some churches do more), when you are completely helpless, and have no long-term memory or decision-making capacity - and then they stamp the sign of a torture instrument on your forehead with some oil and call you a Christian. Who got to decide that was going to happen to you? Certainly not yourself, that's for sure. And since Christianity is a converts-only religion, it's kind of a nasty trick to say you "converted" when you were a baby. They give you the "opportunity" to "confirm" your "belief" when you are older, but by that point, your head is so filled with lies, you don't know what is true anymore.
Jews get it a lot better, I think. And of course, I haven't done it yet, but I at least have an idea of what goes on. You get a whole pool to yourself. There is no white garment. No aura of sterility to your existence. No, you go in NAKED. You go in with all of yourself, and only yourself. You get cleansed without any additional baggage. So that when you come out, you can truly feel that something is different, because there was nothing between you and the waters of the Mikveh. I find just the idea of it to be extremely profound. In fact, if I had looked at the calendar this way a while ago, I might have even scheduled my Mikveh and my Beit Din to take place on this day. I am about ready to do it. I feel like there is basically nothing that can change my mind at this point. Not the doubts of others, not the derision of my family, not the questions from any Jewish person about why in God's name would I want to choose to become a part of a persecuted people? Hey, well, that's just normal, as far as I am concerned. It's a moot point. The list of reasons for me doing it are long, the list of detractors is both short and filled with flawed logic. So therefore, my choice is clear.
And baptism is purported to wash aways one's sins and make you a new person. This is exactly what my rabbi tells me the waters of the Mikveh are for, such that once I go through them, I will no longer be who I was before, whether I like it or not. There is no going back. It's a tough choice to make, with a lot of pressure, and a lot of reasons to back out. Those are the same reasons, in my opinion, to keep going. So I look forward to going into the Mikveh. I see it as the baptism I choose, and the one I have always desired.
Saturday, November 1, 2008
The Flood
I was all set to write an entry about the Noah story and politics. How this Parsha comes at a time when our very country is being cleansed of one system and being replaced by another, and even the economy, it seems, is doing its own version of purging or cleansing, somehow.
Now my story feels slightly more personal. Without going into details, I can mainly say that this rain pouring out my window seems strangely appropriate.
And why do my bad breakups always happen on a Saturday?? I thought I would hold off - so as not to break the Sabbath. But to no avail. The Sabbath has chosen this day to be broken anyway. A day that was intended to be for joyful reunion and togetherness is instead a day of mournful reflection and loss.
But maybe what I thought were general intentions were just my intentions, or the intentions I imagined on somebody else's behalf. What about the world? Why should my intentions have any significance?
And I can't help but think how my actions contributed to it. I know it's not great to sit around and think, oh, it's all my fault. I am not doing that. I am actually sitting here smiling. Because I know I am not wholly responsible. But I do take the weight of responsibility for the actions I know I have done that caused, or served to bring about this loss.
From what began as a simple offer, simply received, we have a chain reaction and a series of events that slowly, but surely, brought about some kind of destruction which was worse than I had imagined.
But maybe this was God's way of aligning the forces so that I did not go and make a rash and faulty decision I would later regret. Still, I believe there was some flaw in my actions, and I do believe a little bit in karma, or at least that sort of response that means what you do doesn't go off into nowhere. It is received by the world and reflected back to you directly.
It is sad, what happened, but in a way, it's a relief. This had been coming for a long time. All the insults and the tension that I/we had been experiencing lately have melted away into one great wash of no-longer-thereness. We needed something to get us to stop arguing. It seems, apparently, that this is the way. He let me go, but I already had my hands off the reins. And there is nothing I can do about it now, and there is nothing I want to do about it. It just is, and I want to let it be that way, to soak into the ground, and saturate the atmosphere, with warm, comforting drops of blessed love and release.
Now my story feels slightly more personal. Without going into details, I can mainly say that this rain pouring out my window seems strangely appropriate.
And why do my bad breakups always happen on a Saturday?? I thought I would hold off - so as not to break the Sabbath. But to no avail. The Sabbath has chosen this day to be broken anyway. A day that was intended to be for joyful reunion and togetherness is instead a day of mournful reflection and loss.
But maybe what I thought were general intentions were just my intentions, or the intentions I imagined on somebody else's behalf. What about the world? Why should my intentions have any significance?
And I can't help but think how my actions contributed to it. I know it's not great to sit around and think, oh, it's all my fault. I am not doing that. I am actually sitting here smiling. Because I know I am not wholly responsible. But I do take the weight of responsibility for the actions I know I have done that caused, or served to bring about this loss.
From what began as a simple offer, simply received, we have a chain reaction and a series of events that slowly, but surely, brought about some kind of destruction which was worse than I had imagined.
But maybe this was God's way of aligning the forces so that I did not go and make a rash and faulty decision I would later regret. Still, I believe there was some flaw in my actions, and I do believe a little bit in karma, or at least that sort of response that means what you do doesn't go off into nowhere. It is received by the world and reflected back to you directly.
It is sad, what happened, but in a way, it's a relief. This had been coming for a long time. All the insults and the tension that I/we had been experiencing lately have melted away into one great wash of no-longer-thereness. We needed something to get us to stop arguing. It seems, apparently, that this is the way. He let me go, but I already had my hands off the reins. And there is nothing I can do about it now, and there is nothing I want to do about it. It just is, and I want to let it be that way, to soak into the ground, and saturate the atmosphere, with warm, comforting drops of blessed love and release.
Tuesday, October 28, 2008
Bitter Cheshvan
Once again, my life spontaneously resembles or reflects the Jewish calendar. The Joyous and spiritually renewing slew of Jewish Holidays is followed by a bitter beginning to a mysterious episode in my life. A precious and valuable friendship has taken a turn for the worse, and I feel like a parent about to watch a child make a horrible decision. I feel at a loss, because it seems no matter what I say, I make no difference, or I make the situation worse.
I feel the only real cause of the situation is the strength of the relationship, and the deep caring and sense of connection that is there. But right now those things are producing strain and distress, not the pleasure and fulfillment they should produce. It is particularly exacerbated by sudden geographic proximity, which is not the norm, which allows for some real possibility of reconcilition, but only if the other party is willing to meet me face to face, which I am in doubt as to his predisposition toward accepting right now.
It's a really painful situation, I think for both of us, but it seems almost insurmountable. I know that means that it probabaly is surmountable - that it is in fact a thing which we can both overcome - but all the same, it feels like grinding sand in my stomach right now, and keeping me up at nights. I want to help, but the one thing I don't want to do is make it worse.
Reading about Cain and Abel in Torah study this week, I was struck by how involved God was with Cain's decision. He doesn't just let Cain go and make his mistake, he instructs him, and tells him what will happen if he doesn't just act cool and accept his lot. But no, he goes ahead and does it anyway! He loses his cool, and therefore he loses all the good things that could have come out of his life. I feel in one way like I am in a position to tell my friend not to go and do something stupid, not to make a decision that both of us will regret. On the other hand, I have a personal stake in the decision, so I am slightly biased in my hopes for what he wants to do. Maybe what I should do is let that go.
Because I also don't want to be like Cain. If Cain gets himself into trouble by wanting some sort of recognition for what he's done, then he can't advocate too much for his own desired. But wait. That's my friend again. Why is he doing this? I know he has his reasons, but they are not good ones. It's just that he really believes them.
And actually, that's where I think my pain is coming from. God says, if you do right, then that is its own reward. But if you do not do right (presumably, either do not make a sacrifice, or else, get upset when your sacrifice is not recognized, and then do something destructive), then sin couches at your door, etc.
So we should all be careful of looking for recognition of our good deeds. It not only sets us wrong with God, but it sets us wrong with the people that we really love and really want to connect with. It makes us adversarial without us even realizing it.
The really surprising thing about this passage is that God is essentially helpless. He has one weakness, and that is Human free will, which he, of course, gave us. So, in essence, he created his own monster. That is his Kryptonite, and it breaks his heart every day.
The good news is, we can always overcome this. Our freedom of choice means we can choose a different course, if only we are open to the suggestion of it, which comes, slyly and subtlely, but it means the difference between life and living Hell. For all of us included.
I feel the only real cause of the situation is the strength of the relationship, and the deep caring and sense of connection that is there. But right now those things are producing strain and distress, not the pleasure and fulfillment they should produce. It is particularly exacerbated by sudden geographic proximity, which is not the norm, which allows for some real possibility of reconcilition, but only if the other party is willing to meet me face to face, which I am in doubt as to his predisposition toward accepting right now.
It's a really painful situation, I think for both of us, but it seems almost insurmountable. I know that means that it probabaly is surmountable - that it is in fact a thing which we can both overcome - but all the same, it feels like grinding sand in my stomach right now, and keeping me up at nights. I want to help, but the one thing I don't want to do is make it worse.
Reading about Cain and Abel in Torah study this week, I was struck by how involved God was with Cain's decision. He doesn't just let Cain go and make his mistake, he instructs him, and tells him what will happen if he doesn't just act cool and accept his lot. But no, he goes ahead and does it anyway! He loses his cool, and therefore he loses all the good things that could have come out of his life. I feel in one way like I am in a position to tell my friend not to go and do something stupid, not to make a decision that both of us will regret. On the other hand, I have a personal stake in the decision, so I am slightly biased in my hopes for what he wants to do. Maybe what I should do is let that go.
Because I also don't want to be like Cain. If Cain gets himself into trouble by wanting some sort of recognition for what he's done, then he can't advocate too much for his own desired. But wait. That's my friend again. Why is he doing this? I know he has his reasons, but they are not good ones. It's just that he really believes them.
And actually, that's where I think my pain is coming from. God says, if you do right, then that is its own reward. But if you do not do right (presumably, either do not make a sacrifice, or else, get upset when your sacrifice is not recognized, and then do something destructive), then sin couches at your door, etc.
So we should all be careful of looking for recognition of our good deeds. It not only sets us wrong with God, but it sets us wrong with the people that we really love and really want to connect with. It makes us adversarial without us even realizing it.
The really surprising thing about this passage is that God is essentially helpless. He has one weakness, and that is Human free will, which he, of course, gave us. So, in essence, he created his own monster. That is his Kryptonite, and it breaks his heart every day.
The good news is, we can always overcome this. Our freedom of choice means we can choose a different course, if only we are open to the suggestion of it, which comes, slyly and subtlely, but it means the difference between life and living Hell. For all of us included.
Thursday, October 23, 2008
Pure Joy
My Arms hurt from carrying a Torah Scroll. My first one! It was so exciting. I think, based on what I saw at the Conservative Synagogue I went to for Simchat Torah, that I am considering personally renaming Simchat Torah to "International Day of Silliness." One leader/reader brought up a bunch of hats with him and changed hats every few paragraphs throughout his reading. When they opened the Ark, they had all the children gathered up at the front, and when it was opened, it turned out the whole thing was filled with, in addition to Torah scrolls, balloons and ballooon animals, which they handed out to the kids.
It was a great and beautiful day. We pushed all the chairs back and danced like fools who love their Torah. I even got a chance to carry one. And I danced with a lovely 3-year-old girl named Jessie, as we all went outside in the sunshine for our final Hakafah. Someone even told me what a Hakafah is - a circuit. Which is basically what you do. You dance in a circle. What a great physical manifestation of eternity. Someone asked me to dress the Torah after, but I couldn't do it, owing to the fact that I haven't become officially Jewish yet. But I said I'd be happy to do it once I do have my Beit Din.
Meanwhile, that does not seem to have prevented me in any way from enjoying the Simchat Torah. And I'm happy about that.
It was a great and beautiful day. We pushed all the chairs back and danced like fools who love their Torah. I even got a chance to carry one. And I danced with a lovely 3-year-old girl named Jessie, as we all went outside in the sunshine for our final Hakafah. Someone even told me what a Hakafah is - a circuit. Which is basically what you do. You dance in a circle. What a great physical manifestation of eternity. Someone asked me to dress the Torah after, but I couldn't do it, owing to the fact that I haven't become officially Jewish yet. But I said I'd be happy to do it once I do have my Beit Din.
Meanwhile, that does not seem to have prevented me in any way from enjoying the Simchat Torah. And I'm happy about that.
Sunday, October 12, 2008
Building a Sukkah
I have to admit that Sukkot is one holiday I was not entirely prepared for. I don't know what a Sukkah is - well, basically, I do, but I can't say I understand entirely the concept - and, quite frankly, or, more to the point, it scares me. Which is why I think it is something that I should do, or at least help someone else to do. And yet, I totally failed in causing this to come about.
It was not for lack of opportunity. It was weeks ago that someone first mentioned the idea of helping build a Sukkah, and it came up repeatedly since then, but I found that, on each occasion, I found some excuse not to go. Finally, I spoke to a friend on Friday, and we made some sort of arrangement for me to accompany her to help with a sukkah-building, but bad communication ensued, and I did not get the information I needed to get there.
All I had when I woke up on Sunday (today) October 12th was the knowledge that right then, on that day, thousands of Jews were building Sukkahs on a beautiful day in the East Bay, and a strong desire to join them, but no actual, definitive plans to do so.
So what did I do? I waited for my friend to call me, and she never did. That's because she had left her phone at home, and assumed that I had gotten her email, which I hadn't, because I was waiting for her to call me. So there it goes.
I had to be content with building something, metaphorically, in my own mind. But what I really wanted to be doing was building something with my hands. I wanted to be involved in a group activity that involved several people working together to build a physical structure that eventually would come to mean something. It made me yearn slightly for my college days, working in the theatre, where I enjoyed nothing more than walking around a pile of planks with a power drill, putting pieces of wood together to make a stage set. Or using power saws or a chainsaw to carve pieces of woo into the exact right shape so that someone could come along and say, "I know what that is." It's process and product. It's something you can't do on a computer, and you can't do it alone. It's a communal activity, and the result is something you can't see, but it is evident all the same, and everyone knows its there.
A friend at work made a comment recently that he fasted this past Yom Kippur, which he hadn't done in a while, and even though he hadn't felt strongly about it at the outset, he found that it had some definite effects on his mind, in how it made him think about his actions, his eating, and how it made him aware of controlling his desires for a certain purpose. I had the same feeling. And I think a similar result occurs with building a Sukkah, as with all physical actions we take up in Judaism.
And some of those actions may seem random. I mean, after all, why build a temporary structure in your back yard and live in it for several days? I mean, the Torah can tell us why, and tradition can give us all kinds of reasons, but really, why? The answer is, nobody really knows. All we really know, is that we do it because we are told to do it. But the way I see it, it's kind of like a parent telling a child to do something. Maybe the child doesn't really know why he or she is being told to clean his room. All he knows is that if he doesn't, he won't get his allowance, or some other such bonus. So he does it. And he finds out, later in life, that the real reward was not his allowance in that moment, but rather a sense of duty, of fulfilling obligations, of having discipline, and also having a clean room, or a clean house. And all of these things benefit not just him, but everyone around him. Or her.
It's the same with a Sukkah, I believe. The result is, immediately, a concrete structure. But that in itself is not the only reward. The reward is also the community you build along with it. It's the symbolism of the "four species," and the satisfaction that comes with building something with your own hands, no matter how simple, or how temporary. Because all of our lives our temporary. We build them with our hands, live in them for a while, and after that, our souls go back to a more permanent place, to the eternity from which they came. These bodies are our Sukkahs, this planet a beautiful desert, teeming with life and danger, for which we should be fantastically grateful for the privilege to inhabit for even the shortest period of time. For we are the luckiest we could ever be. Right now. In this moment. No matter how bad things around us may seem. And we must always remember, too, that we do not build our lives alone. It takes many hands, and the help and guidance of others, even as we help them. We must remember to let other people in sometimes, and not shut them out and try to live in our Sukkahs alone. Because when we do that, then we truly become less than we could be, and we don't live up to the commandments to live, to enjoy life, and to be a part of the human community.
So if anyone wants to help me build a Sukkah, this year, or any year, feel free. And thank you to all my friends and neighbors who have been there to help me build this Sukkah of my life, which I am grateful to have for this tiny little time that I am here.
It was not for lack of opportunity. It was weeks ago that someone first mentioned the idea of helping build a Sukkah, and it came up repeatedly since then, but I found that, on each occasion, I found some excuse not to go. Finally, I spoke to a friend on Friday, and we made some sort of arrangement for me to accompany her to help with a sukkah-building, but bad communication ensued, and I did not get the information I needed to get there.
All I had when I woke up on Sunday (today) October 12th was the knowledge that right then, on that day, thousands of Jews were building Sukkahs on a beautiful day in the East Bay, and a strong desire to join them, but no actual, definitive plans to do so.
So what did I do? I waited for my friend to call me, and she never did. That's because she had left her phone at home, and assumed that I had gotten her email, which I hadn't, because I was waiting for her to call me. So there it goes.
I had to be content with building something, metaphorically, in my own mind. But what I really wanted to be doing was building something with my hands. I wanted to be involved in a group activity that involved several people working together to build a physical structure that eventually would come to mean something. It made me yearn slightly for my college days, working in the theatre, where I enjoyed nothing more than walking around a pile of planks with a power drill, putting pieces of wood together to make a stage set. Or using power saws or a chainsaw to carve pieces of woo into the exact right shape so that someone could come along and say, "I know what that is." It's process and product. It's something you can't do on a computer, and you can't do it alone. It's a communal activity, and the result is something you can't see, but it is evident all the same, and everyone knows its there.
A friend at work made a comment recently that he fasted this past Yom Kippur, which he hadn't done in a while, and even though he hadn't felt strongly about it at the outset, he found that it had some definite effects on his mind, in how it made him think about his actions, his eating, and how it made him aware of controlling his desires for a certain purpose. I had the same feeling. And I think a similar result occurs with building a Sukkah, as with all physical actions we take up in Judaism.
And some of those actions may seem random. I mean, after all, why build a temporary structure in your back yard and live in it for several days? I mean, the Torah can tell us why, and tradition can give us all kinds of reasons, but really, why? The answer is, nobody really knows. All we really know, is that we do it because we are told to do it. But the way I see it, it's kind of like a parent telling a child to do something. Maybe the child doesn't really know why he or she is being told to clean his room. All he knows is that if he doesn't, he won't get his allowance, or some other such bonus. So he does it. And he finds out, later in life, that the real reward was not his allowance in that moment, but rather a sense of duty, of fulfilling obligations, of having discipline, and also having a clean room, or a clean house. And all of these things benefit not just him, but everyone around him. Or her.
It's the same with a Sukkah, I believe. The result is, immediately, a concrete structure. But that in itself is not the only reward. The reward is also the community you build along with it. It's the symbolism of the "four species," and the satisfaction that comes with building something with your own hands, no matter how simple, or how temporary. Because all of our lives our temporary. We build them with our hands, live in them for a while, and after that, our souls go back to a more permanent place, to the eternity from which they came. These bodies are our Sukkahs, this planet a beautiful desert, teeming with life and danger, for which we should be fantastically grateful for the privilege to inhabit for even the shortest period of time. For we are the luckiest we could ever be. Right now. In this moment. No matter how bad things around us may seem. And we must always remember, too, that we do not build our lives alone. It takes many hands, and the help and guidance of others, even as we help them. We must remember to let other people in sometimes, and not shut them out and try to live in our Sukkahs alone. Because when we do that, then we truly become less than we could be, and we don't live up to the commandments to live, to enjoy life, and to be a part of the human community.
So if anyone wants to help me build a Sukkah, this year, or any year, feel free. And thank you to all my friends and neighbors who have been there to help me build this Sukkah of my life, which I am grateful to have for this tiny little time that I am here.
Saturday, September 27, 2008
The Backward Omer
One of the more profound things that I have done this year was to count the Omer leading up to Shavuot. And while I was immersed in that process, and memorizing the prayers, and focusing on what I was going to do differently each day, I didn’t have much time to contemplate the logic of the sequence. If anything, I thought it was backwards. Why did we Start with Chesed, and Finish with Malchut? Shouldn’t it be the other way around?
My Rabbi told me that, in fact, some Jews do count the Omer backward (Malchut to Chesed) from the time of Tisha B’Av to Rosh Hashanah. I thought that sounded like it made more sense. But, thinking about it, I can see the wisdom in the design of the Chesed-Malchut delineation.
Many of us speak of working “toward” Chesed. As if Chesed were a goal. As if Love were an endpoint, a locus to be reached. But this, we should all know, is not the case. Because if you think of it like that, like some sort of rainbow with a pot of gold, you will be chasing it forever and never find it. The happiness of love is realizing that you’ve already got it. There is no rainbow to hold. Seeing it is what makes it exist.
And so you can't move toward Chesed, because it will always get away from you. But you should start with Chesed. In whatever you are doing, it is the thing, the tool, the energy you take with you that guides you and supports you along the way.
And what is the goal? What is the endpoint? The ending is a state of Majesty. A state of Grace. A state of imperceptible wisdom that comes from the union of two halves.
Which brings me to my logic. The day that comes before Machut, Dignity, is Yesod, Bonding. Unity. It is not the dignity that comes first.
And before Bonding, there is Humility, Hod. In order to submit to Bonding - with ourselves, with others, with God - we must first be humble. We must remove our Selves and Our Stories, and seek to listen instead of speak. We must seek to care and understand, not just be understood and cared for.
And what comes before Hod? It is Victory. It is Eternity. It is strength of conduct. Strength of will. Strength to persevere, even in the face of opposition,and to succeed, despite intimations to the contrary. It means not giving in to those volatile forces that tell us we are not big enough, not good enough, not worthy. It means transcending those merciless ideals, and instead having compassion on ourselves, in order to succeed.
Which is why Tiferet comes immediately before. Because in order to find that victorious state, we need to be capable of being compassionate, both of ourselves and others. To look through to others’ needs, and the needs of ourselves, and fulfilling them, not for self-gratification, but for the gratification of the world. It needs its mouth fed and it’s hands filled. And every empty hand and empty mouth is an opportunity for compassionate action in the interests of justice. Like water filling in the cracks.
But having compassion means we also must have restraint. We can’t be compassionate to every extent, or we will overextend ourselves. We need to protect our boundaries, ourselves, or we are only doing a disservice. Even the one we seek to help will be without the blessing they deserve. No one wants to take more than someone can reasonably give. Your loss is the world’s loss, too.
And that restraint, that Gevurah that we practice on our Chesed, on our overflowing, boundless sense of love, is what gives it shape. It gives it motion, form, and definition. It guides it to a specific place, so that, when we are compassionate, and loving, it is with focus, will, and determination, not merely with a neverending feeling of generosity. If there were no boundaries to love, it would mean nothing. If there was no discrimination, no choosing of where it should be, it would be nowhere, because it would be everywhere. It would be too common to be precious. There is a reason not everyone can spin their straw into gold, or why King Midas starved. When gold is ubiquitous, it is not a blessing, but a curse. But not to have it, means you have nothing to start with and nowhere to go. With the seed of Chesed, you can flower in Malchut.
And, once you reach that place, it turns out not to be an end at all, but leads back to the beginning, and opens the door again to a boundless and strong sense of Chesed.
And so, the sequence is not backward at all. It is the wisest way to practice. Because if you start with Chesed, you will finish where you want to be, and in the end find out that where you wanted to be was always where you were, you just needed to see it, and to be on that Journey. And Life itself is the prize you carry.
My Rabbi told me that, in fact, some Jews do count the Omer backward (Malchut to Chesed) from the time of Tisha B’Av to Rosh Hashanah. I thought that sounded like it made more sense. But, thinking about it, I can see the wisdom in the design of the Chesed-Malchut delineation.
Many of us speak of working “toward” Chesed. As if Chesed were a goal. As if Love were an endpoint, a locus to be reached. But this, we should all know, is not the case. Because if you think of it like that, like some sort of rainbow with a pot of gold, you will be chasing it forever and never find it. The happiness of love is realizing that you’ve already got it. There is no rainbow to hold. Seeing it is what makes it exist.
And so you can't move toward Chesed, because it will always get away from you. But you should start with Chesed. In whatever you are doing, it is the thing, the tool, the energy you take with you that guides you and supports you along the way.
And what is the goal? What is the endpoint? The ending is a state of Majesty. A state of Grace. A state of imperceptible wisdom that comes from the union of two halves.
Which brings me to my logic. The day that comes before Machut, Dignity, is Yesod, Bonding. Unity. It is not the dignity that comes first.
And before Bonding, there is Humility, Hod. In order to submit to Bonding - with ourselves, with others, with God - we must first be humble. We must remove our Selves and Our Stories, and seek to listen instead of speak. We must seek to care and understand, not just be understood and cared for.
And what comes before Hod? It is Victory. It is Eternity. It is strength of conduct. Strength of will. Strength to persevere, even in the face of opposition,and to succeed, despite intimations to the contrary. It means not giving in to those volatile forces that tell us we are not big enough, not good enough, not worthy. It means transcending those merciless ideals, and instead having compassion on ourselves, in order to succeed.
Which is why Tiferet comes immediately before. Because in order to find that victorious state, we need to be capable of being compassionate, both of ourselves and others. To look through to others’ needs, and the needs of ourselves, and fulfilling them, not for self-gratification, but for the gratification of the world. It needs its mouth fed and it’s hands filled. And every empty hand and empty mouth is an opportunity for compassionate action in the interests of justice. Like water filling in the cracks.
But having compassion means we also must have restraint. We can’t be compassionate to every extent, or we will overextend ourselves. We need to protect our boundaries, ourselves, or we are only doing a disservice. Even the one we seek to help will be without the blessing they deserve. No one wants to take more than someone can reasonably give. Your loss is the world’s loss, too.
And that restraint, that Gevurah that we practice on our Chesed, on our overflowing, boundless sense of love, is what gives it shape. It gives it motion, form, and definition. It guides it to a specific place, so that, when we are compassionate, and loving, it is with focus, will, and determination, not merely with a neverending feeling of generosity. If there were no boundaries to love, it would mean nothing. If there was no discrimination, no choosing of where it should be, it would be nowhere, because it would be everywhere. It would be too common to be precious. There is a reason not everyone can spin their straw into gold, or why King Midas starved. When gold is ubiquitous, it is not a blessing, but a curse. But not to have it, means you have nothing to start with and nowhere to go. With the seed of Chesed, you can flower in Malchut.
And, once you reach that place, it turns out not to be an end at all, but leads back to the beginning, and opens the door again to a boundless and strong sense of Chesed.
And so, the sequence is not backward at all. It is the wisest way to practice. Because if you start with Chesed, you will finish where you want to be, and in the end find out that where you wanted to be was always where you were, you just needed to see it, and to be on that Journey. And Life itself is the prize you carry.
Thursday, September 18, 2008
Mazal Tov
I thought Judaism would be a good choice for my life. I didn't know it would be a good career move.
And in this case, it was the most organic kind, the best kind. The kind where you are just talking to somebody, and it turns out they have a position open. So you interview for that position, but it's not the right position. But oh, it turns out they have another one open that you are, by the grace of God, well suited for, for whatever reason. And so it goes.
And in the process, you feel not a sense of trepidation, but a sense that it is all somehow working out in your favor. As it always does. Because it should. Because that is the way the world works. Unless you are fighting against it.
And the other thing you feel is that you are supported. When you tell the people you are converting, and they say that is a wonderful thing. They don't turn you down because you're not "real." They see you for what you really are. A person who has free will and can make a choice. And if choosing to be Jewish is a great thing, whether you are Jewish or not to begin with, well, then it's a great thing. Who am I to argue? It makes me happy.
And in this case, it was the most organic kind, the best kind. The kind where you are just talking to somebody, and it turns out they have a position open. So you interview for that position, but it's not the right position. But oh, it turns out they have another one open that you are, by the grace of God, well suited for, for whatever reason. And so it goes.
And in the process, you feel not a sense of trepidation, but a sense that it is all somehow working out in your favor. As it always does. Because it should. Because that is the way the world works. Unless you are fighting against it.
And the other thing you feel is that you are supported. When you tell the people you are converting, and they say that is a wonderful thing. They don't turn you down because you're not "real." They see you for what you really are. A person who has free will and can make a choice. And if choosing to be Jewish is a great thing, whether you are Jewish or not to begin with, well, then it's a great thing. Who am I to argue? It makes me happy.
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