Uk’shartam l’ot al yadecha
Bind them for a sign upon your hand
The words are familiar to us
We know them like “the back of our hand”
Because we recite them
Not only from the Torah as we read this week’s portion
But in every evening and morning service.
In Jewish tradition, the sign on our hand came to be a physical symbol
The T’filin shel yad, with its leather strap wrapped
Around the arm 7 times
And with the strap on the hand forming the letter Shin (for Ashkenazim), the first letter of the word SHADDAI, the name of God that means “almighty.”
One who has finished putting on tefillin recites this passage
From the prophetic book of Hosea:
I will betroth you to Me forever.
I will betroth you to Me with righteousness,
with justice, with kindness, and with compassion.
I will betroth you to Me with faithfulness,
and you shall know God.
These words from Hosea – words of love and commitment
bring us back to the beginning of the paragraph that we know so well
V’ahavta eit adonai elohecha – You shall love the Eternal your God.
It is spoken not in plural, but in singular, because
each of us, through what the Torah calls the work of our hands, can show our love for God.
Some commentators have wondered if
“Bind them for a sign upon your hand”
Meant to create a physical symbol
Or if it was a metaphor
Attempting to point our behaviors towards God and godly paths.
The book of Proverbs, in several places, suggests that we can bind God’s teachings to our neck, our heart, and our fingers,
Meaning that we should keep God’s instruction close to us – or, as we might say
Close at hand.
As One who wears tefillin during prayer sees a visible reminder of God on his or her hand,
we are called upon to remember that there is always an invisible and potent sign on our hands to use them to bring goodness and holiness into our lives and into the world.
With our hands…
We give gifts to others
We bring donations to people in need
We extend our hand to welcome others
We offer a hand in friendship or a touch meant to provide comfort and support
We reach across a divide of disagreement
To restore a sense of unity
We write words the reflect and teach companionship, righteousness and hope
We fix what is broken.
We create meals or delicacies to share with our families, neighbors, friends, our congregation, or with people in need.
We play musical instruments for enjoyment and perhaps as part of worship
We open a book to drink of its wisdom
We turn the pages of prayerbook to join our community as one voice
Or we turn in the siddur to read other words and thoughts on our own to renew our spirit.
These sentiments about how the work of our hands can enrich our lives are echoed in the following passage from a once-popular work…
And what is it to work with love?
It is to weave the cloth with threads drawn from your heart, even as if your beloved were to wear that cloth.
It is to build a house with affection, even as if your beloved were to dwell in that house.
It is to sow seeds with tenderness and reap the harvest with joy, even as if your beloved were to eat the fruit.
It is to charge all things you fashion with a breath of your own spirit.
What is bound as a sign on our hand is not only what we do but also who we are
We are a part of creation
And some would say that the OT – the sign – that is bound on our hand is the stamp of the divine upon and inside each of us.
Some would claim, even further, that we are God’s hands – that God acts through us in the world – and that when we acknowledge that a sign of God is upon our hands,
We will remember to act with a greater sense of
Kindness
Goodness
Righteousness
And justice.
And so - may these words, these teachings, and the best of the value of our heritage
be bound as a sign upon our hand so that our work,
every day,
will be touched by God.
So may it be – let us say amen.
Sunday, August 14, 2011
Friday, July 29, 2011
Planning and Working for Peace....after Shabbat
D’var Torah – Temple Beth-El, Las Cruces, New Mexico - Board Meeting – July 28, 2011
During our Shabbat Morning service last Saturday, a discussion arose about the contrast between two prayers about peace in Mishkan T’filah on page 141. The reading at the bottom, “Grant us peace,” is a reading that has been essential to Reform prayerbooks since the first Union Prayerbook was published in the 1890s. “Grant us peace” is addressed to God, asking that shalom pervade our country, the entire world, and the soul of every human being. The reading at the top of the page by Rabbi Stanley Chyet takes a different approach.
We oughtn’t pray for what we’ve never known
And humanity has never known
Unbroken peace.
Unmixed blessing.
No.
Better to pray for pity,
For indignation,
Discontent,
The will to see and touch,
The power to do good and make new.
We recognized in our discussion that, in the familiar words of “Grant us peace,” it was God who was doing much the work, behind the scenes, to support and even manage our quest for peace. In Rabbi Chyet’s reading, there was no mention of God – only what we as human beings can do. Grant us peace stated a series of ideals that we could bring about ourselves, with the help of the divine. “We oughtn’t pray” deals in realities, the fact that we might not be able to reach the perfection and lofty goals of the other prayer, which envisions contentment within our borders, health and happiness in our homes, friendship and fellowship connecting all humanity, and every person living a virtuous life. Rabbi Chyet’s prayer, instead, notes that what is most important for us is not to be complacent. We should readily recognize any inner feeling of pity, indignation, and discontent, and allow those emotional responses to the world to inspire our desire to change the world through “the will to see and touch, the power to do good and make new.”
The question that arose in the face of these two meaningful expressions about peace was this: which prayer is more appropriate for Shabbat? On our day of rest, we certainly can’t ignore what is happening around the world. Yet, in our Jewish bubble of Shabbat Shalom, there are certain approaches to the world that can and should flow out of a day of rest and peace for any Jewish community, whether it is Orthodox, Conservative, Reform, Reconstructionist, or “Just Jewish.” But first of all, the menuchah or rest of Shabbat as opposed to doing work like any other day has its purpose. Rabbi Arnold Jacob Wolf once wrote, “The ‘work’ that is prohibited by Jewish law on the Sabbath is not measured in the expenditure of energy. It takes real effort to pray, to study, to walk to synagogue. They are ‘rest’ but not restful. Forbidden ‘work’ is acquisition, aggrandizement, altering the world. On Shabbat we are obliged to be, to reflect, to love and make love, to eat, to enjoy” Rabbi Eric Yoffie, in quoting this passage several years ago, explained that “this is the Shabbat that our Reform Judaism teaches us to strive for and to bring into our lives.” Various Reform statements over the last half-century have noted that we, as a community, can and should find ways to take Shabbat seriously, to honor it in some manner based on our tradition and our own communal or personal interpretation.
In our discussion last Saturday, we agreed that Shabbat is a day to state the ideals for which we should strive, and to note the feelings that may stir inside of us in response the words we pray, including pity, indignation, and discontent. Yet, planning how we will act based on those stirrings in our soul should wait until Shabbat is over. A day of Shabbat Shalom is a time to reflect, to re-energize, and to reconnect with the oneness that unites all creation. That is difficult to do if we are busy with the tasks of life.
A congregation that has a worshipping community on Shabbat evening and morning is one that makes the Sabbath holy, not just by following the command to “remember” the Sabbath, ZAKHOR, but also to observe the Sabbath, SHAMOR. Temple Beth-El is such a community. When Rhonda and I return home from Shabbat morning services, we feel that we have fulfilled both of those standards from our heritage.
So whenever we talked about Shabbat – as individuals, as members of a Reform congregation and a Jewish community which encompasses diverse backgrounds, let us remember that k’dushah, holiness, and shalom, peace should guide us and touch our words and our hearts.
During our Shabbat Morning service last Saturday, a discussion arose about the contrast between two prayers about peace in Mishkan T’filah on page 141. The reading at the bottom, “Grant us peace,” is a reading that has been essential to Reform prayerbooks since the first Union Prayerbook was published in the 1890s. “Grant us peace” is addressed to God, asking that shalom pervade our country, the entire world, and the soul of every human being. The reading at the top of the page by Rabbi Stanley Chyet takes a different approach.
We oughtn’t pray for what we’ve never known
And humanity has never known
Unbroken peace.
Unmixed blessing.
No.
Better to pray for pity,
For indignation,
Discontent,
The will to see and touch,
The power to do good and make new.
We recognized in our discussion that, in the familiar words of “Grant us peace,” it was God who was doing much the work, behind the scenes, to support and even manage our quest for peace. In Rabbi Chyet’s reading, there was no mention of God – only what we as human beings can do. Grant us peace stated a series of ideals that we could bring about ourselves, with the help of the divine. “We oughtn’t pray” deals in realities, the fact that we might not be able to reach the perfection and lofty goals of the other prayer, which envisions contentment within our borders, health and happiness in our homes, friendship and fellowship connecting all humanity, and every person living a virtuous life. Rabbi Chyet’s prayer, instead, notes that what is most important for us is not to be complacent. We should readily recognize any inner feeling of pity, indignation, and discontent, and allow those emotional responses to the world to inspire our desire to change the world through “the will to see and touch, the power to do good and make new.”
The question that arose in the face of these two meaningful expressions about peace was this: which prayer is more appropriate for Shabbat? On our day of rest, we certainly can’t ignore what is happening around the world. Yet, in our Jewish bubble of Shabbat Shalom, there are certain approaches to the world that can and should flow out of a day of rest and peace for any Jewish community, whether it is Orthodox, Conservative, Reform, Reconstructionist, or “Just Jewish.” But first of all, the menuchah or rest of Shabbat as opposed to doing work like any other day has its purpose. Rabbi Arnold Jacob Wolf once wrote, “The ‘work’ that is prohibited by Jewish law on the Sabbath is not measured in the expenditure of energy. It takes real effort to pray, to study, to walk to synagogue. They are ‘rest’ but not restful. Forbidden ‘work’ is acquisition, aggrandizement, altering the world. On Shabbat we are obliged to be, to reflect, to love and make love, to eat, to enjoy” Rabbi Eric Yoffie, in quoting this passage several years ago, explained that “this is the Shabbat that our Reform Judaism teaches us to strive for and to bring into our lives.” Various Reform statements over the last half-century have noted that we, as a community, can and should find ways to take Shabbat seriously, to honor it in some manner based on our tradition and our own communal or personal interpretation.
In our discussion last Saturday, we agreed that Shabbat is a day to state the ideals for which we should strive, and to note the feelings that may stir inside of us in response the words we pray, including pity, indignation, and discontent. Yet, planning how we will act based on those stirrings in our soul should wait until Shabbat is over. A day of Shabbat Shalom is a time to reflect, to re-energize, and to reconnect with the oneness that unites all creation. That is difficult to do if we are busy with the tasks of life.
A congregation that has a worshipping community on Shabbat evening and morning is one that makes the Sabbath holy, not just by following the command to “remember” the Sabbath, ZAKHOR, but also to observe the Sabbath, SHAMOR. Temple Beth-El is such a community. When Rhonda and I return home from Shabbat morning services, we feel that we have fulfilled both of those standards from our heritage.
So whenever we talked about Shabbat – as individuals, as members of a Reform congregation and a Jewish community which encompasses diverse backgrounds, let us remember that k’dushah, holiness, and shalom, peace should guide us and touch our words and our hearts.
Friday, June 10, 2011
The Spirit Rested Upon Them - June 10, 2011
Shabbat Shalom!
“Would that all of God’s people were prophets,
That the Eternal would put the divine spirit upon them!”
So said Moses when his assistants, Eldad and Medad,
exhibited signs of being touched with God’s RUACH- SPIRIT
at the same time that the Israelite elders, the “official leaders,”
had received a touch of God’s spirit from Moses.
Joshua (Israelite leader-in-training) urged Moses to stop Eldad
and Medad, but it was his call of concern that elicited Moses’s declaration
that all people should be touched with the RUACH of God.
That RUACH – a special spirit that can inspire us,
to more deeply connect us with each other and with the world –
is always there for the taking.
Sometimes we may feel it is has disappeared, when it may be
that we simply need to open ourselves up to its enduring presence
and allow its entry into our souls.
A week ago, I was sitting at services and learning sessions
with many musical colleagues at the Hava Nashira songleaders’ workshop.
What I came to see in attending this program for the tenth time
is that each of us has a little bit of Eldad and Medad inside of us.
At Hava Nashira, that RUACH revealed itself in harmonies, in energy,
in friendship, in enthusiasm, in vocal prowess,
in talented play on an instrument
and in smiles that reflected the joy of musical moments shared.
In our community, that same RUACH may find its way into
our volunteer service to congregation or community,
sharing personal wisdom, giving tzedakah,
contributing a delicacy to an Oneg Shabbat,
offering support to a fellow congregant,
adding expertise to meet a communal challenge,
and giving a special touch to a program that can enable participants
to feel their ties to the Jewish community and the human family
more deeply than ever before.
Would that all of us would feel that RUACH upon us…and, if there are times when we fail to sense the touch of God’s spirit, would that we would know that it is still there, waiting….and ready…to take us to a holy place.
L’shalom,
Rabbi Larry
“Would that all of God’s people were prophets,
That the Eternal would put the divine spirit upon them!”
So said Moses when his assistants, Eldad and Medad,
exhibited signs of being touched with God’s RUACH- SPIRIT
at the same time that the Israelite elders, the “official leaders,”
had received a touch of God’s spirit from Moses.
Joshua (Israelite leader-in-training) urged Moses to stop Eldad
and Medad, but it was his call of concern that elicited Moses’s declaration
that all people should be touched with the RUACH of God.
That RUACH – a special spirit that can inspire us,
to more deeply connect us with each other and with the world –
is always there for the taking.
Sometimes we may feel it is has disappeared, when it may be
that we simply need to open ourselves up to its enduring presence
and allow its entry into our souls.
A week ago, I was sitting at services and learning sessions
with many musical colleagues at the Hava Nashira songleaders’ workshop.
What I came to see in attending this program for the tenth time
is that each of us has a little bit of Eldad and Medad inside of us.
At Hava Nashira, that RUACH revealed itself in harmonies, in energy,
in friendship, in enthusiasm, in vocal prowess,
in talented play on an instrument
and in smiles that reflected the joy of musical moments shared.
In our community, that same RUACH may find its way into
our volunteer service to congregation or community,
sharing personal wisdom, giving tzedakah,
contributing a delicacy to an Oneg Shabbat,
offering support to a fellow congregant,
adding expertise to meet a communal challenge,
and giving a special touch to a program that can enable participants
to feel their ties to the Jewish community and the human family
more deeply than ever before.
Would that all of us would feel that RUACH upon us…and, if there are times when we fail to sense the touch of God’s spirit, would that we would know that it is still there, waiting….and ready…to take us to a holy place.
L’shalom,
Rabbi Larry
Sunday, May 22, 2011
Untroubled and peaceful - May 20, 2011
Shabbat Shalom!
“I will grant you peace in the land, and you shall lie down untroubled by anyone.” This declaration from Leviticus Chapter 26 verse 6 offered the Israelites reassurance about their life in the land they were about to enter. They were told that they would know that peace if they kept the divine commandments and walked in godly paths.
Yesterday, President Barack Obama discussed an approach to peace in that same land, which focused on the pre-1967 borders between Israel and the neighboring countries, borders that were actually armistice lines from Israel’s War for Independence in 1949. As I understand it, the President suggested that those borders be used as a basis for arriving at a final peace agreement that would include the creation of a Palestinian state, with “land swaps” as a mechanism for creating flexibility and reassuring Israel and the Palestinians on rights and security. President Obama also commented, “For the Palestinians, efforts to delegitimize Israel will end in failure. Symbolic actions to isolate Israel at the United Nations in September won't create an independent state. Palestinian leaders will not achieve peace or prosperity if Hamas insists on a path of terror and rejection. And Palestinians will never realize their independence by denying the right of Israel to exist…. As for security, every state has the right to self-defense, and Israel must be able to defend itself -- by itself -- against any threat. Provisions must also be robust enough to prevent a resurgence of terrorism, to stop the infiltration of weapons, and to provide effective border security. The full and phased withdrawal of Israeli military forces should be coordinated with the assumption of Palestinian security responsibility in a sovereign, non-militarized state. And the duration of this transition period must be agreed, and the effectiveness of security arrangements must be demonstrated.”
There is a great deal of ink in the printed media and space on websites that will be devoted to reactions to the President’s speech. Specificity on the exact borders to be established will continue to be a “hot-button” issue. The central question is this: Are enough people on each side ready to accept the other and their state as legitimate and deserving of a right to exist and thrive?
Time will tell if this new attempt to inch closer to an Israeli-Palestinian accord will bear fruit. Our hope for those on both sides of the conflict is that they will know true peace in the land and that they will lie down untroubled by anyone – not because of one side defeating the other in a war employing rhetoric or violence, but because they will come to see their common interests in a shared future. Perhaps, one day, this dream will become a reality.
L’shalom,
Rabbi Larry
“I will grant you peace in the land, and you shall lie down untroubled by anyone.” This declaration from Leviticus Chapter 26 verse 6 offered the Israelites reassurance about their life in the land they were about to enter. They were told that they would know that peace if they kept the divine commandments and walked in godly paths.
Yesterday, President Barack Obama discussed an approach to peace in that same land, which focused on the pre-1967 borders between Israel and the neighboring countries, borders that were actually armistice lines from Israel’s War for Independence in 1949. As I understand it, the President suggested that those borders be used as a basis for arriving at a final peace agreement that would include the creation of a Palestinian state, with “land swaps” as a mechanism for creating flexibility and reassuring Israel and the Palestinians on rights and security. President Obama also commented, “For the Palestinians, efforts to delegitimize Israel will end in failure. Symbolic actions to isolate Israel at the United Nations in September won't create an independent state. Palestinian leaders will not achieve peace or prosperity if Hamas insists on a path of terror and rejection. And Palestinians will never realize their independence by denying the right of Israel to exist…. As for security, every state has the right to self-defense, and Israel must be able to defend itself -- by itself -- against any threat. Provisions must also be robust enough to prevent a resurgence of terrorism, to stop the infiltration of weapons, and to provide effective border security. The full and phased withdrawal of Israeli military forces should be coordinated with the assumption of Palestinian security responsibility in a sovereign, non-militarized state. And the duration of this transition period must be agreed, and the effectiveness of security arrangements must be demonstrated.”
There is a great deal of ink in the printed media and space on websites that will be devoted to reactions to the President’s speech. Specificity on the exact borders to be established will continue to be a “hot-button” issue. The central question is this: Are enough people on each side ready to accept the other and their state as legitimate and deserving of a right to exist and thrive?
Time will tell if this new attempt to inch closer to an Israeli-Palestinian accord will bear fruit. Our hope for those on both sides of the conflict is that they will know true peace in the land and that they will lie down untroubled by anyone – not because of one side defeating the other in a war employing rhetoric or violence, but because they will come to see their common interests in a shared future. Perhaps, one day, this dream will become a reality.
L’shalom,
Rabbi Larry
Count Us Up and In - May 13, 2011
Shabbat Shalom!
The Jewish tradition of “counting up,” as demonstrated with the celebration of each year added to the history of Israel as a state, as well as through our observance of enumerating the days of the Omer between Passover and Shavuot, offer us a chance to be positive and optimistic. We can always find ways of seeing the glass half-full rather than half-empty, and of taking difficult situations and finding light even in the middle of supposed darkness.
The Torah reading for this week speaks of counting not only days, but years, first in sets of seven (for a “sabbatical year” for the land), and, cumulatively, in a set of seven-times-seven, where the 50th year is called a YOVEIL, usually translated as “jubilee.” In that year, at least in theory, land would return to previous owners, debts would be forgiven, slaves would go free. The sounding of the shofar would proclaim a DROR (a release, but often translated as “liberty”) that would commemorate this “grand equalization.” The jubilee was an admission and affirmation of our stewardship of the earth rather than ownership, where we are God’s representatives on earth, bound to treat the land – and other people – with care.
The jubilee experience must have been humbling, but it also has great meaning. Its message of equality at the end of a series of years of “counting up” could be a source of positive thinking about how we can affect the world. Thinking positive about the world and community is not always easy, but it is possible. One classroom exercise meant to teach that approach has the teacher create a sheet of paper for each student with his or her name on top. The papers are passed around the classroom with the instruction the students write on the paper a positive comment about that classmate. When asked to do so, we are able to “count up” and find the good in each other.
In that spirit, I would like to ask you to imagine that you have been given piece of paper that says “Temple Israel Dover” on top. I would like to ask you to write one positive comment about Temple Israel Dover in an email and send it to me. I will include your comments in my message at the annual meeting on May 22.
As we continue through the counting of the Omer, and moving to the future in general, may the increasing sunshine around us offer us a sense of optimism for the days to come.
L’shalom,
Rabbi Larry
The Jewish tradition of “counting up,” as demonstrated with the celebration of each year added to the history of Israel as a state, as well as through our observance of enumerating the days of the Omer between Passover and Shavuot, offer us a chance to be positive and optimistic. We can always find ways of seeing the glass half-full rather than half-empty, and of taking difficult situations and finding light even in the middle of supposed darkness.
The Torah reading for this week speaks of counting not only days, but years, first in sets of seven (for a “sabbatical year” for the land), and, cumulatively, in a set of seven-times-seven, where the 50th year is called a YOVEIL, usually translated as “jubilee.” In that year, at least in theory, land would return to previous owners, debts would be forgiven, slaves would go free. The sounding of the shofar would proclaim a DROR (a release, but often translated as “liberty”) that would commemorate this “grand equalization.” The jubilee was an admission and affirmation of our stewardship of the earth rather than ownership, where we are God’s representatives on earth, bound to treat the land – and other people – with care.
The jubilee experience must have been humbling, but it also has great meaning. Its message of equality at the end of a series of years of “counting up” could be a source of positive thinking about how we can affect the world. Thinking positive about the world and community is not always easy, but it is possible. One classroom exercise meant to teach that approach has the teacher create a sheet of paper for each student with his or her name on top. The papers are passed around the classroom with the instruction the students write on the paper a positive comment about that classmate. When asked to do so, we are able to “count up” and find the good in each other.
In that spirit, I would like to ask you to imagine that you have been given piece of paper that says “Temple Israel Dover” on top. I would like to ask you to write one positive comment about Temple Israel Dover in an email and send it to me. I will include your comments in my message at the annual meeting on May 22.
As we continue through the counting of the Omer, and moving to the future in general, may the increasing sunshine around us offer us a sense of optimism for the days to come.
L’shalom,
Rabbi Larry
Friday, May 6, 2011
Marking and Making Time - May 6, 2011
Shabbat Shalom!
EMOR, the Torah reading for this week, includes a complete list of the Israelite holiday calendar, including Shabbat, the counting of the Omer, Shavuot/the Feast of Weeks, the Day of Shofar Sounding (Rosh Hashanah), Yom Kippur, Sukkot, Sh’mini Atzeret (the conclusion of the fall holidays combined in many Reform congregations with Simchat Torah), and the New Moon. Judaism still offers us rituals and customs that enable us to engage in regularly making moments holy and special. Most of the above observances are about beginnings, in one way or another, or about “taking time out of life” to refresh and renew ourselves. Most of those celebrations brought the community together (a “holy convocation” means “being called together for a sacred purpose”). Hopefully, we still can hear that call to come together, not only in our many pursuits related to our ongoing activities, but also as members of a Jewish congregation.
The coming weeks present us with a variety of opportunities to congregate, as does every season of the year. A new month began this week; we will continue to “count up” as we enumerate the increasing days of the Omer; we will mark Israel’s 63 years; we will study, share our culture and customs with the greater community (at the Nosharama), join to make decisions for the future (at the Annual Meeting), and celebrate the last major festival of every Jewish year (Shavuot). This is how we, through the Jewish heritage and tradition, mark time. Please join us as we gather to continue to do what our ancestor did so long ago: to make moments special and sacred.
L’shalom,
Rabbi Larry K.
EMOR, the Torah reading for this week, includes a complete list of the Israelite holiday calendar, including Shabbat, the counting of the Omer, Shavuot/the Feast of Weeks, the Day of Shofar Sounding (Rosh Hashanah), Yom Kippur, Sukkot, Sh’mini Atzeret (the conclusion of the fall holidays combined in many Reform congregations with Simchat Torah), and the New Moon. Judaism still offers us rituals and customs that enable us to engage in regularly making moments holy and special. Most of the above observances are about beginnings, in one way or another, or about “taking time out of life” to refresh and renew ourselves. Most of those celebrations brought the community together (a “holy convocation” means “being called together for a sacred purpose”). Hopefully, we still can hear that call to come together, not only in our many pursuits related to our ongoing activities, but also as members of a Jewish congregation.
The coming weeks present us with a variety of opportunities to congregate, as does every season of the year. A new month began this week; we will continue to “count up” as we enumerate the increasing days of the Omer; we will mark Israel’s 63 years; we will study, share our culture and customs with the greater community (at the Nosharama), join to make decisions for the future (at the Annual Meeting), and celebrate the last major festival of every Jewish year (Shavuot). This is how we, through the Jewish heritage and tradition, mark time. Please join us as we gather to continue to do what our ancestor did so long ago: to make moments special and sacred.
L’shalom,
Rabbi Larry K.
Saturday, April 30, 2011
Holiness in our hands and hearts - April 29, 2011
Shabbat Shalom!
During his presentation last night, Rabbi Bill Leffler presented ideas from his book,
The Structure of Religion. Among the aspects of Jewish life that he emphasized was the centrality of making moments and life holy through our behavior. The Torah portion for this week, KEDOSHIM, begins with the declaration: “You shall be holy, for I , your Eternal God, am holy.” Leviticus Chapter 19 continues with a list of ways/behaviors which can lead us to holiness. We read this portion from the Torah on Yom Kippur afternoon to remind us how we can infuse the coming year with the sanctity we sense on the High Holy Days.
I once asked Temple leaders to put some of the verses of Leviticus Chapter 19 into modern terms, with suggestions for actions (doing mitzvot) that we are attainable and relevant today. Here is their list, and you can arrive at your own interpretations as well (feel free to email me with your ideas!).
Revere your mother and father: Be patient....be respectful of seasoned leadership.
Keep my Sabbaths: attend services....rest and study at home or anywhere.
Leave the corners of your fields for the poor and the stranger: Give tzedakah, give donations to local food pantries, support agencies that provide shelter, assistance and hot meals for people in need.
You must not steal: don't take credit for someone else's ideas.
You must not act deceitfully nor lie to one another: Don't go back on your word....Be honest.
Do not oppress your neighbor: Respect differences between people.
The wages of a laborer should not remain with you overnight until morning: Pay bills and employees on time.
Do not curse the deaf, or place a stumbling block before the blind: make all programs and homes/buildings accessible as much as possible.
Judge your neighbor justly: make fair decisions.
Do not slander others: Don't gossip.
Do not seek vengeance: Don't try to get even with anyone.
Do not bear a grudge: Forgive (but not necessarily forget).
Love your neighbor as yourself: Be considerate....don't do to someone else what is hateful to you.
Treat strangers like citizens: Welcome newcomers to your community.
This “holiness code” is still very much a part of who we are as individuals and as a people/community. Let us continue to strive to make our lives and our actions sacred in the days to come.
L’shalom,
Rabbi Larry K.
During his presentation last night, Rabbi Bill Leffler presented ideas from his book,
The Structure of Religion. Among the aspects of Jewish life that he emphasized was the centrality of making moments and life holy through our behavior. The Torah portion for this week, KEDOSHIM, begins with the declaration: “You shall be holy, for I , your Eternal God, am holy.” Leviticus Chapter 19 continues with a list of ways/behaviors which can lead us to holiness. We read this portion from the Torah on Yom Kippur afternoon to remind us how we can infuse the coming year with the sanctity we sense on the High Holy Days.
I once asked Temple leaders to put some of the verses of Leviticus Chapter 19 into modern terms, with suggestions for actions (doing mitzvot) that we are attainable and relevant today. Here is their list, and you can arrive at your own interpretations as well (feel free to email me with your ideas!).
Revere your mother and father: Be patient....be respectful of seasoned leadership.
Keep my Sabbaths: attend services....rest and study at home or anywhere.
Leave the corners of your fields for the poor and the stranger: Give tzedakah, give donations to local food pantries, support agencies that provide shelter, assistance and hot meals for people in need.
You must not steal: don't take credit for someone else's ideas.
You must not act deceitfully nor lie to one another: Don't go back on your word....Be honest.
Do not oppress your neighbor: Respect differences between people.
The wages of a laborer should not remain with you overnight until morning: Pay bills and employees on time.
Do not curse the deaf, or place a stumbling block before the blind: make all programs and homes/buildings accessible as much as possible.
Judge your neighbor justly: make fair decisions.
Do not slander others: Don't gossip.
Do not seek vengeance: Don't try to get even with anyone.
Do not bear a grudge: Forgive (but not necessarily forget).
Love your neighbor as yourself: Be considerate....don't do to someone else what is hateful to you.
Treat strangers like citizens: Welcome newcomers to your community.
This “holiness code” is still very much a part of who we are as individuals and as a people/community. Let us continue to strive to make our lives and our actions sacred in the days to come.
L’shalom,
Rabbi Larry K.
Subscribe to:
Posts (Atom)