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I’m not sure why we resist the practice of journaling so much.
For me, it is still not so easy to face a blank page, even after journaling for many years.
Why is this so? Well, for one, the stark white surface stares at me with the boldest indignation muttering “Go ahead, I dare you…write what you really feel, and oh yes, try to keep it short please….”
The other thing that holds me back is the deeper, darker reason—confronting myself with the parts of me that I’d rather ignore. This seems like a compelling reason to postpone. Hey, if I don’t bring up any negative feelings they don’t exist, right?
Perhaps I also find it challenging because my practice is not very regular. I don’t do “morning pages” [the creative foundational tool promoted by Julia Cameron years ago] because I am always in a rush to get the day started and more often than not, writing ends up last on my list of ‘to-do’s’ in a day.
Another reason is that sometimes it feels so self-indulgent to take even more time to write after all the other practices I do on a daily basis. (really, how can people fit it all in??)
Yet when I do write, I feel accomplished in a precious indescribable way. It’s as if I’ve given voice to the unspeakable, to the deepest part of my soul. I am emboldened to have slayed the white page monster. I am a little more at peace. And I feel brave for looking at myself the way I know I need to.
You can start writing your thoughts spontaneously at any point in the day. Try just writing even one sentence at a time. Once you unlock that gate to your inner self, it will get used to the air and come forward more often.
Try any of these 7 Journaling tips to help you get started:
What you write is for you alone.
You don’t need a fancy journal book. A spiral bound notebook, or composition book (remember them?), or just some stapled pages will serve the purpose. On the other hand, you might choose to go in the opposite direction. Pick the most attractive book and writing implement if it will serve as an incentive for you.
This is not the place to worry about grammar or syntax (see #1).
You don’t even have to begin with words. You might try doodling at first, just to loosen up your creative brain. Or use pictures to represent a feeling or mood.
The next time you’re facing an issue, or a cross-roads, try ‘talking it through’ by writing.
Silence the “judgey” voice that tries to critique you at the outset. There is absolutely no wrong or right in this practice.
Even if nothing comes to you at first, you can begin writing “nothing is coming to me…” (guaranteed to work, let me know if it doesn’t).
Do you have a journaling practice? If so, can you share what it is? Your ideas can help others who are struggling, and we can struggle together. How about it? Offer your comments on InnerJudaism’s Facebook page.
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Tikkun Olam, תיקון עולם, literally “Repair the World” is a Jewish concept that barely needs definition. Showing up in many places, a form of these words is also recited at the end of the prayer “Aleinu”, the closing of many formal prayer services.
There, we speak of a future vision of wholeness and our ability, in the days to come, to repair the broken parts of our world within the majesty of the Source [le-taken olam b’malchut shaddai].
The message is that correcting the brokenness will not occur in isolation, but will be realized when we acknowledge our true spiritual connection with God. It is our job to bring out the sparks of holiness in our physical world.
How do we bring that idea down to the personal? In response, many people participate in “mitzvah days”, “days of service” and “Tikkun Olam” programs. We all look forward to the time when we can gather again to do this important work. But we can’t be on hold either. And when we really think about our responsibility to change the world, it can be overwhelming.
Judaism has your back. The word Tikkun appears as הַתְקֵן עַצְמְךָ in our sources and can be defined as “Repair Yourself” (also, prepare yourself). The change begins within, and that we can do now and all the time.
In Pirkei Avot [Foundational Ethics, 4:16], Rabbi Jacob says that our experience in this world is similar to our being in a corridor, a place to prepare ourselves for the next world, Olam HaBa.
A better world comes about by changing ourselves, by acting in the present moment. The actions we take might be minor, very small, but those actions ripple outwards.
Rabbi Israel Salanter, founder of the Mussar Movement (a movement focused on ethical behavior) in the 19th century came to this conclusion:
“When I was a young man, I wanted to change the world. But I found it was difficult to change the world, so I tried to change my country. When I found I couldn’t change my country, I began to focus on my town. I discovered that I couldn’t change the town. So, as I grew older, I tried to change my family.
Now, as an old man, I realize the only thing I can change is myself….
Then I can make an impact on my family…and from that, our family could impact our town. And that, in turn, could have changed the country and we could all indeed have changed the world!”*
Changing ourselves can only happen when we become intimately aware of our actions. We often drift within the passing of our days, only realizing our stumbles when we’ve already fallen off the cliff of our relationships.
There are many practices, built into Judaism, that gift us with capturing moments of awareness. Becoming aware of moments before they flit away is possible through blessings, meditation, prayer, and engaging in mitzvot (commandments—there are many that don’t involve large groups)—you can choose what works for you. At their core, all involve a ‘living-in-the-present’ focus.
Ironically, when we hold onto the present in these ways, the future is within our reach. This Tikkun of Ourselves, הַתְקֵן עַצְמְךָ, can be the ripple that turns into a wave for Tikkun Olam תיקון עולם.
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Aren’t I the only one here? What’s this business about me, a soul and all this spirituality stuff?
There’s a lot of talk about soul (not the music kind). This buzz is being captured by Disney’s just-released blockbuster movie by the same name.
So, do you feel a little out of this whole loop? Defining the indefinable is a familiar challenge (it’s hard enough to think about God, right?).
Judaism has so many beautiful teachings about the soul, so let’s examine one small way of understanding our soul.
Is the you that is reading this the inner you? How do you become aware of your own actions? Do you rethink things, mull them over in you mind? Do you replay events over and over? Who is the “you” that is doing this? Well, it actually depends. We know there are several voices in our head….and it takes time to gain a refined ability to figure out who’s talking. There’s the ego, the body, the mind—all competing for a ticket to be in the front seat of your show.
Not to mention the poor little soul struggling to get its’ own voice heard. What a cacophony.
Our egos are talking to us all the time, wanting to pretend that they are our voice. Know how you can tell? The ego’s voice is not actually very nice, it’s the one saying things like: “You’re an imposter”, “You got to be kidding me, you think that you can do that?” “I want this thing…NOW”, “I need to stay in bed…” and a lot of other unsavory tidbits.
That voice is the cruel judge, the procrastinator, the incessant advice-giver, the one who lives in fear, the snide critic, the self-centered egotist, and any other image that you can conjure up that works for you. Identifying the voice as one that speaks out of Fear not Love will help.
In time, you’ll get to recognize these uninvited intrusive guests, which is the first step in muzzling them (notice I didn’t use the word silence…it’s likely that won’t happen).
Ultimately, you don’t have a soul, you are a soul. Your soul knows what is authentically true about you, but over time, as you can imagine, that voice gets hidden under a lot of other, well, garbage. Some spiritual teachers are more delicate…saying that ‘spiritual veils’ cover the purest part of ourselves, which is our soul.
One tool to be able to discern your authentic voice is to try out Rabbi Manis Friedman’s recommendation which makes things far more simpler. Just think of your soul as having two aspects which can serve as a more trusted guide.
Is your voice telling you to be Selfless or Selfish?
When you spend a little bit of time quieting down the noise, and start listening to the voice that needs your help, the selfless one, you should gain better footing.
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The saying “there are no atheists in foxholes” presumes that once under the threat of death, the most avowed atheist will plead to God for help in order to live. But how about in when waking up to a freshly wrapped day? Who does the atheist thank? Perhaps nature. How about when there’s good luck? Who gets thanked then? Exactly who is the recipient of gratitude when things work out?
What about our daily experiences? Are we like the “everyday atheist” who has no need for regular interactions with the Divine?
How about when we find ourselves avoiding an accident and call out “Thank God, I almost hit that car” or when we mindlessly say “Thank Heaven, I remembered to do…” .
Are we able to pause in that moment and actually focus on our gratitude to the Creator? Or do we just move on….?
We also tend to write off happy coincidences as just ‘good luck’ or we might even thank “Lady Luck” for our good fortune. Worse, as Jews, we might mindlessly request that others “cross your fingers” (of Christian origin, referring to the cross) or “knock on wood” (ditto plus pagan origins) when we hope things will work out in our favor.
Yet, when we experience pain or are filled with darkness, we might reach out, calling out to the One Above for solace from suffering. Or when we need answers for the unanswerable. The times of intense struggle are often when we tend to reach out to a higher power, to the One who might listen and receive our pleas. Is it possible that our everyday language might be a stumbling block for us?
Our uncomfortable feelings with invoking God’s name might be due to several reasons, but one could be the difficulty in acknowledging God in language that doesn’t fit the Jewish concept of God.
“Judaism would be better off without the phrase “belief in God.” First, it is a Christian phrase, not a Jewish one, and it suggests that the essence of religion is faith – a Christian value. Second, the phrase implies a certain kind of God – a God in which one either does or does not believe, probably an anthropomorphic God, a cosmic puppetmaster who sorts the bad people from the good, and makes the rain fall.”
Michaelson states that the phrase “Belief in God” should be trashed in the ‘lexicographic graveyard’.
The trap that we might fall into is thinking about God as apart from us, instead of a part of us.
Rabbi Abraham Joshua Heschel writes about being in ‘radical amazement’ for existence itself, which is God. When we recite the Shema, we’re not just saying that God is One and not Two…we’re saying that God is All. Everything in our lives is part of the grand wonderment that is creation.
When we can experience life in that way, by regarding the world around us as special and sacred…and keep that within our minds even during the darkest days, we will be connecting with the spiritual deep within us.
It means turning off our own naysaying ego that interrupts with “but that’s not realistic”, “that’s too difficult to do on a daily basis”, “who has time to focus on that all the time?”, “I couldn’t possibly ignore all the bad things around me”, “that sounds too loosey-goosey for me”, and all the other blocks that will work their way into our path.
Ignore those voices. Pay attention to the smaller voice inside you, the voice that is part of something bigger and greater, the part that is aligned with Love and not Fear.
Please forward to others who might be interested, thanks!
How different am I this week than I was the week before?
The chameleon has it relatively easy. Spending not too much energy, he gets a whole new look and adapts well to his environment. The visible outer change is prompted by a detailed inner process. We can learn from that.
Every week, I meditate a bit with a kavannah (stated intention) before ushering in Shabbat’s glowing candlelight. It is a brief glimmer of time to check in with myself. Did I progress this week? Was I kinder? More giving? More attentive to loved ones? Did I procrastinate less? Did I do what I set out to do? Did I change?
Sometimes the answer gives me a sickened regret for time not well spent. Rebbe Nachman of Breslov minces no words when he says:
If you are not a better person tomorrow than you are today, what need have you for tomorrow?
Thankfully, I will get another chance. As I usher in Shabbat, I focus on the beautiful teaching that all that was unfinished from the week is considered complete, the culmination. So, I get a reprieve. I get to pretend for a full 25 hours that all is as it should be. I love that teaching.
In a few days, we will welcome the secular New Year 2021 with arms wide open, ready to put 2020 to bed. On countless fronts, the year has been incredibly challenging. The only think left for us to think about is how, in 20/20 our eyesight/awareness might have changed for the better. And we can be grateful for that.
It comes down to not being quite sure that I actually did enough of what is truly important in 2020.
Despite all the zooming, tik-tok’ing, cooking, baking and cleaning—I am not sure that I journaled enough, prayed enough, talked to God enough.
I am not sure that I cleaned enough of my own soul’s ‘shmutz’ (Yiddish for dirt, rhymes with “puts”) that tends to block my inner being.
For me, being on a path of growth means just that…being committed to going from one place to another. And I have to leave the old place in order to start anew.
It is in our tradition, we are a people that leave places to start again in new ones. We have thousands of years of journeying in our Jewish DNA, beginning with Abraham and continuing on in almost every story in Genesis…we leave and finally arrive.
It’s been our history, chased out by pogroms, massacres, Inquisitions, death marches. We begin again.
So, I will begin again. I will get into the rescue ship, glad to leave 2020 behind, committed to undergoing chameleon-like change in the year ahead.
Starting with my inner soul, hoping that my outer behavior will be a reflection of my new colors.
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When we encounter another individual truly as a person, not as an object for use, we become fully human.
The middle-aged grocery store clerk was puzzled for the third time by the vegetable that moved down the conveyor belt. I felt a little bad that she had to interrupt her scanning rhythm to look up the price yet again for an unknown vegetable.
After I told her what they were (leeks), I ventured “You must have to remember a lot of different vegetables”
Yup, especially since I don’t use any of the produce here. I don’t cook…
Really, how do you manage that?
In great detail she told me that her father lived with her, his health situation, her obligation to care for him, and her choice to buy only frozen food, since she only wants to prepare what she can ‘stick in the microwave’.
I tried to convey concern through understanding looks and responses, made more difficult by wearing a mask. Still, as we spoke, her face got more animated and her eyes brightened.
She revealed so much about her life to me in such a short time and in the process, made me more sensitive to her life situation. All in a few sentences, with a pitiful amount of effort.
It is so unbelievably easy to bring a little humanity into our interactions.
Martin Buber (1878 – 1965) writes about two kinds of relationships in his book I and Thou. First is the type he identifies as a transactional relationship, which tends to be utilitarian. You’re just a waiter/teller/cashier/delivery person) so I don’t really need to interact with you. What can you do for me? I don’t have time, but just give me the bill/receipt/total/message.
Buber calls this type the “I – It” relationship and describes it as ‘monological’, meaning each person is talking at someone, not really with someone. It’s like a conversation we might have with a bot in a chat box. Each party says what they want to say, and nothing about the interaction contains any personal recognition.
This one-way ‘broadcast’ honors neither the speaker or the listener.
However, the “I-Thou” relationship is one that Buber calls “dialogical”; when two people relate to each other beyond the one-dimensional. They honor each other as people made in the Image of God —B’tzelem Elokim. The highest form of this relationship is when we converse with God.
The people in the relationship recognize the holy in each other, and that special quality is a palpable sacred presence when two people get together. God is the electricity that surges between them when two people relate to each other authentically and humanly.
It is the meeting not just of two entities, but of two souls.
Questions you might want to ask
Think about the relationships in your life. How would you describe them using this paradigm?
What about the quality of your relationships would you consider to be sacred?
What might hold you back from relating in this way?
For the full text of Buber’s I and Thou, click here. https://archive.org/details/IAndThou_572/mode/2up
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As we approached a nondescript brick-faced building this amazing jazzy music from a live band filled the sidewalk space with inviting and energetic sounds. Saxophone and trumpet, along with piano and drums rhythmically provided a counterpoint to the quiet.
I wondered aloud what bar would possibly be open on a Sunday morning. I looked above the glass doors for some signage, but there was none. Not a single hint of what was inside. This was so strange.
But the music didn’t let me go.
So we lingered awhile, taking in the phenomenal music. I guess we might have been there a bit too long, because a bouncer-type person approached us through the closed glass doors, his arms muscular and huge, wearing a crisp white shirt and necktie with pressed pants.
Opening the door, he asked if we wanted to come in.
Since I couldn’t actually tell whether he was, in a nice way, asking us to move along and leave, or offering a genuine invitation to enter, my expression most likely said ‘thanks, but no thanks’.
All kinds of things ran through my head. Was this a gambling hall? An illicit private party?
Curiosity got the better of me. Almost as we were getting ready to move along I asked “What’s inside?”, probably a little too naïvely and not hiding the doubtful look on my face.
“Ma’am, we’re a Baptist church, wanna come in?”
What, a church??? Not what I thought at all.
“Uh, we were just listening to the music, it’s fantastic…so amazing….but we’re Jewish, but thank you….”
“You sure? It’s not a problem, you can come in and visit anyway.”
“But we’d be interrupting…isn’t there a service? Besides, we can’t stay long…we would have to leave…..” Of course, I was envisioning the services I was used to, when on Shabbat it would be almost pointless to arrive after the Torah service. We didn’t want to be disrespectful.
“It’s no matter at all, stay as long as you like, leave when you want. No pressure.”
Wow, this was a different concept.
So we entered slowly as he ushered us through heavy wooden doors. We found ourselves in a wide open room, filled with long wooden pews speckled with about 100 people or so. I was relieved to see that the surrounding walls were totally bare, no visuals or images that would have made us feel instantly uncomfortable, prompting us not to stay.
We sat in an unoccupied pew, toward the back of the room, trying to be inconspicuous. Right. We looked around and instantly felt so underdressed in our athleisure wear. We were a stark contrast to everyone’s Sunday best. Both women and men wore hats, and the women’s were works of art; feathers, sequins, and netting. We were also the only white people in the room.
This was another world entirely. A spirited chorus on the stage (bimah?), dressed in white robes, joined in for the next rhythmic rendition of a prayer, and everyone started clapping, slowly rising from their seats, energetically singing along. The lyrics melted into each other but nothing of what we heard was squirm-worthy for us. In fact, I hear more objectionable music around the winter holidays than I did that morning.
The music picked up and the excitement was palpable as the oak floor pulsed with the beat and as the stomping grew louder. Arms waved to the rhythm and it was evident that each person was making the experience personal. There seemed to be no peer pressure to behave in a certain way. This was striking.
Everyone was ‘all in’ and personalizing their experience. They were communing with a higher power, and it seemed as if that’s what they cared about and what they were there for. No one was looking around to see if their behavior was out of line, or too spirited.
There was no way I wanted to leave, even though I was an observer, because before my eyes were deeply spiritual people who were so involved in their prayer experience that I was mesmerized. I had never experienced anything like it.
The service continued in that way while people began noticing us. Some turned toward us and smiled, with kind and understanding looks that seemed to say “yup, we know you’re the only white people here, but don’t you bother about that, just enjoy.”
So we did. We listened to the minister preach as his arms emphatically gestured through the ups and downs of his message, which was about love and being true to the Lord and true to yourself. His passion grew to a crescendo, and his sermon ended with more singing and praise. If I took the word “Jesus” out of it, the message had meaning for all.
We left with an indescribable fulfilled feeling, and an appreciation for what we just witnessed, people who were enthralled with their faith and not shy about showing it, even to two outsiders.
When immersed in a truly spiritual experience, you are lost to thinking about time and the judgment of others. The purity of what you’re feeling surely carries you, and I think it is what we all strive for in our prayers, an untainted experience of the Divine so powerful that others can feel it.
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For years, I’ve used the term “Jewish identity”, and never gave it too much thought. As a Jewish educator, the talk among my colleagues was often about how to instill our teenagers with a strong sense of their Jewish identity. This was so that they would feel a part of the Jewish community and continue that connection throughout college and beyond.
Recently, I started to think about this descriptor more deeply. It seems like an “add-on”—as if identity can be carved up into little pieces and assigned categories. Isn’t your identity just who you are?
As in, “I don’t have a Jewish identity, I am Jewish”. Period.
This might sound a bit silly or trivial, but our language speaks volumes about our situation in life and sometimes even the choices we make.
I remember hearing a question asked by one Jewish person to another with the intention of clarifying a position on an issue: “Are you an American Jew or a Jewish American?”
The person answered, “I am not falling into that trap. I’m Jewish. I’m an American. That’s it, anything more is unnecessary”.
What exactly is a Jewish identity? Is it a sense of obligation to tradition? Is it a commitment to continue to study our texts and glean meaning from them? Is it a commitment to keep certain mitzvot or to undertake more? Is it a desire to socialize only with other Jews?
What is your own Jewish identity? What are your some of your core values in terms of the choices you make regarding your heritage? When do you ‘feel’ Jewish–are you moved to own your identity by being spurred on by negative prompts, like Anti-Semitic comments or acts? Or do you experience a sense of belonging while participating in culturally “Jewish” activities? What prompts your Jewish identification?
Historically, Jews did not have to make any of these distinctions. Being Jewish needed no further descriptor. Our ancestors “did” Jewish because they were Jewish. Being Jewish meant that you participated in Jewish activities that felt natural to you and your community [prayer, acts of loving kindness, monetary donations, visiting the sick (pre-covid), etc.].
Now, in some communities, we seek to “do” Jewish in order to “feel” Jewish.
Dennis Prager, national speaker and author, often says that there are only two kinds of Jews, “those who identify as Jews and those who do not (or do so only when forced to do so by outsiders).” He calls the latter “non-Jewish Jews”, those who might be Jewish by birth (by either parent) and might have a Jewish name, but does not identify at all with the Jewish community (Ella Harris, for example). Among those who identify as Jewish, he further classifies this group into religious and secular.
Where do you fall on this continuum? Do the parameters of this definition suit you? What are you doing that is “Jewish”? What prompts your connection to your heritage, to your people? Are you satisfied with things as they are? If not, are there little changes could you make that would strengthen you as a Jew?
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Gratitude is being present in order to experience awe
When we are truly present we experience something riveting. The timeless nature of the moment and the fleeting quality of time are simultaneously in our awareness, and in that, we experience a sense of awe. Our recognition of the Creator, the One who binds everything together, often moves us to mark the moment with a blessing.
When we say a blessing, we’re not blessing God. God does not ‘need’ our blessing, we need to bless. In participating in the act of recognition/blessing, we are acknowledging that God is the Source. The act of blessing, a form of gratitude, is supposed to change us.
Blessing arouses the part within us that yearns for connection on a deeper level
Saying a blessing awakens our desire to connect with the Source. During the Amidah (silent prayer), the beautiful opportunity to express our gratitude comes before the conclusion and is known as “Modim Anachnu Lach”. Here is a portion:
We are grateful to you as we recount your praises, for our lives are entrusted in your hand, and our souls are in your safekeeping–for your miracles that are with us every day, and for your wonders and good works that are with us at all times: evening, morning, and midday.
The term for Gratitude in Hebrew involves more than just a definition, it is part of who we are as a people (we are Yehudim, Jews, from the root word to thank).
There is a gift in knowing that we don’t take life for granted and as we pull our egos aside we allow ourselves to recognize the greatness of the moment. That very pulling away is alluded to in the parsha of Vayetzei, when Jacob dreams of Messengers/Angels going up and down a ladder to the heavens. God grants him an enormous and generous blessing. Jacob, upon awakening says:
” אָכֵן֙ יֵ֣שׁ יְהוָ֔ה בַּמָּק֖וֹם הַזֶּ֑ה וְאָנֹכִ֖י לֹ֥א יָדָֽעְתִּי׃”
“Surely the LORD is present in this place, and I, I did not know!”
It is a sudden awareness of God’s presence in the universe and as if to wake us up to that moment, there is an extra “I” [וְאָנֹכִ֖י] in the text that is not necessary, since yadati [יָדָֽעְתִּי ] already means “I did not know”. What is the purpose of the additional “I”? What about our own selves prevents us from recognizing the obvious, that God is in all places?
When we are filled with ego, there is no room for awe
There have been many interpretations* of this verse, but the one I relate to the most is from the school of Menachem Mendel of Kotzk (1787-1859) that says the first “I” represents our being filled with ourselves, our own ego.
As the recipient of his father Isaac’s chosen blessing, favored over Esau, Jacob’s importance inflated. In that state, he was unable to envision the nature of God in the world. That is the “I” that didn’t know God.
HaMakom – The Place and Everyplace
At the end of the dream, Jacob is aware of God’s presence everywhere. Jacob refers to “Bamakom” [ בַּמָּק֖וֹם ] meaning “in this place” and the word for place is used several verses earlier. Some commentators mention that it refers to Mount Moriah, the Temple Mount, where Abraham took Isaac to be bound.
Rabban Gamliel, in times after the destruction of the Second Temple 70 C.E., noted that even God can be found in a bush, as in Moses’ vision. That idea, that God is All-Encompassing and Ever-Present is embedded in the term we use for one of the names of God, “HaMakom“. God was as close to Jacob, appearing in his heart and mind, and occupying all possible space.
May we all merit the opportunity to experience a sense of awe, expressing our gratitude to our Source with a blessing for being alive at this time.
Much appreciation to Rabbi Lawrence Kushner, author of God was in this place and I, i did not know where I first encountered ideas about the small “i” with its many interpretations and meanings.
A little while ago, before you moved away, you had a very close friend. You spoke almost every day, and sometimes you finished each other’s thoughts. Often, there wasn’t even a need to say anything. You related to each other on a feeling level. If anything bothered you, you reached out. But time has passed, and your conversations are far fewer. You don’t share as much and so the details of daily life don’t seem as relevant. You pause before calling. You second guess yourself. When you do speak, the conversations are polite, but not as rich as when you spoke every day. How is that so? Wouldn’t you have even more to talk about now? But it doesn’t work like that. The more distance you have between times of connection, the more distant you feel.
The same is true of your relationship with God. It is difficult to muster up the emotional content you need to develop a relationship when you connect only a few times a year.
Prayer is about relationship. [Continue reading here…]
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“Now as then, the divine promise does not mean that we can leave the future to G-d. That idea has no place in the imaginative world of the first book of the Torah. To the contrary: the covenant is G-d’s challenge to us, not ours to G-d. The meaning of the events of Chayei Sarah is that Abraham realised that G-d was depending on him. Faith does not mean passivity. It means the courage to act and never to be deterred. The future will happen, but it is we – inspired, empowered, given strength by the promise—who must bring it about.” Rabbi Jonathan Sacks, zt”l
For most of us, these times are difficult and as many have said, this year has wreaked plenty of havoc in our lives. If we even begin to focus on the societal losses of life, personal space, and more, the list can be overwhelming. Hearing about the deaths of some of my heroes this year has added new reasons for me to be sad.
Rabbi Jonathan Sacks zt”l, Representative John Lewis (may his memory be for a blessing), and Justice Ruth Bader Ginsburg z”l were champions of justice and worked their entire lives on demonstrating the importance of standing up for what you believe in and not desisting from the huge effort that often takes.
Dealing with loss
This week’s parsha (portion), Chayei Sarah, puts death front and center. In the first few verses, we experience the cries of Avraham as he bemoans the loss of his life partner who accompanied him on his dogged pursuit of changing the world for the better.
Although I ‘got to know’ Sarah by reading about her in various Biblical stories, it was not until I studied the text in this parsha (portion) that I learned how much she was revered. Maybe my early impressions were formed because most often it seemed that Sarah was acted upon (“Quick, knead and make cakes, you will have a son, act as my sister”, etc.) and that her place was most often in the background. But as we get older we realize that the person behind is often the one steering the boat.
I was unaware of just how much she was respected and admired until commentators enlightened me on this (you can read my sourcesheet here). In Talmudic times, Rabbi Abba noted that of all the women in the world, the Torah only mentions Sarah’s age by numbers of days and years. It is if we are asked to truly focus on the fullness of her life. This is only evident by reading the Hebrew, where we are asked to repeat the word shanah (year) three different times. This makes us read her age slowly, not just run through how old she was, but to take stock on a life well lived. The midrash notes that the extent of her prophecy was even greater than Avraham’s (Shemot Rabbah 1:1).
The business of life
After Avraham bemoans his great loss, he gets up from sitting with her body to go about the business of purchasing land for her burial. These negotiations were complex and riddled with opportunities for failure. We are told that this was one of the tests that Abraham endured. After all, God promised him land but not that it would come easily. He had to deal with an incredible amount of obstacles to purchase the Cave of Machpelah which was at the edge of a field, not worth much, but for which he paid 400 shekels of silver, an exorbitant amount in those days (I learned that sum equals about 6 million dollars in today’s currency). And so it goes. Through loss, we often see a person in a new light. We focus on the legacy of their lives and what they leave us with, instead of the fact that they are no longer here physically. But we also challenge ourselves in new ways that we could not have predicted. We rise to the occasion. We overcome.
Through our losses, may we heal by carrying the important values of someone’s life in our hearts and may we continue on the path that they have set for us.
“Then God opened her eyes and she saw a well of water. She went and filled the skin with water, and let the boy drink.”
This week we will journey deeply into just a few verses of the Torah portion Vayera [וַיֵּרָ֤א meanings include: appeared/fear/awe/saw]. We will see that almost all variations of this word have interrelated and complex meanings and in the Hebrew, there are numerous words relating to ‘seeing’ and ‘hearing’. As we study the text, it will prompt us to ask some pretty big questions.
In what ways do I acknowledge God as the Source? Do I see the miraculous every day, or am I blinded by my own security in the regularity of what’s around me? Is my relationship with God based on fear, awe, or a combination? Which circumstances prompt me to waiver in my knowledge of God? Continue reading here...
[I am in the midst of transitioning this blog to my new website, Inner Judasim and it is a longer process than I anticipated!]
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I am in the midst of transitioning this blog to my new website, Inner Judasim. (This is a longer process than I anticipated!). Until that occurs, I will duplicate the blog below, or you can read it here. In the meantime, if you are a subscriber here, please sign up on that site to continue receiving my posts. Thank you!
“One of the greatest religious problems is that people fear having a relationship with God and consequently distance themselves from Him.”
Sfat Emet (Rabbi Yehuda Aryeh Leib Alter, 1847 – 1905, who is known by this major writing).
In Genesis (B’reisheet, 12:1) God says to Abraham “Lech-Lecha” (לֶךְ־לְךָ֛), which is most often translated as “Go forth”. Technically however, the Hebrew meaning is different and contains layers of meanings that help us understand Judaism on a deeper level.
Abraham, as the first Jew, is the one who recognizes that there is the One great unifying force in the universe. He is told to leave everything he has known for a place that he knows nothing about.
The root word for Lech (לֶךְ) is where the word Halacha is derived, simply translated as “law” as in following or keeping Halacha, but in its essence it more accurately means ‘walking the walk’. Behaving as we need to.
So, on a basic level, Abraham is also told to walk, to continue on. To know that he is doing the right thing.
When I was growing up, I often heard the term ‘wandering’ Jew, which was often used to describe the history of the Jewish people. This notion could not be more wrong. We haven’t wandered…beginning with Abraham and continuing with our leaving Egypt, we journey toward a destination. There is no mystery about what is leading us to go where we need to go. We are journeying toward wholeness, a state of completeness. This is a lifetime effort and only those who haven’t bothered to know their true calling are wandering.
The spiritual Hebrew meaning
Abraham’s journey will take him inward, the meaning of “Lech Lecha”..to go into yourself. Like Abraham, in order to make a substantial change in your life, you must leave the place you’ve been, turn inward to your inner voice, and then head out for an entirely new territory.
Doing so will allow you to be directed inwardly, but at the same time will allow you to be open to a higher Guide.
From your land
The very next words after Lech Lecha is mei’artzecha (מֵאַרְצְךָ֥) Abraham is to leave his land (artzecha, ארצך), which the commentator Abarbanel (1437 – 1508) says is one of the mitzvot that was commanded from the verse “Go forth from your land…”meaning that one’s soul leaves material things in order to fully realize the soul’s potential.
Artzecha (ארצך) is related to the word artziut…spiritually meaning your earthiness, your ties toward the material and mundane, your inclination to be rooted in the tangible.
May this Torah portion inspire you to seek your true path, to find wholeness….and to welcome HaShem as your Guide.
In the times of Noah, there was total lawlessness in the world. Just 10 generations (according to tradition) after Adam, the world is in a horrid state.
Sometimes it is difficult to read through most of the parasha (portion) without a sense of despondency…despite the redemptive ending.
The Notion of Lawlessness in our Texts
Throughout the expanse of our texts, the word for lawlessness, (חמס) takes on different shades of meaning, and it appears in the fifth book of the Torah, Deuteronomy, in an exhortation:
כִּֽי־יָק֥וּם עֵד־חָמָ֖ס בְּאִ֑ישׁ לַעֲנ֥וֹת בּ֖וֹ סָרָֽה׃
We might infer from this usage that this tendency toward lawlessness does not have to be defined in terms that connote outright violence, but can involve intention for evil which is a more sophisticated form of wickedness.
God created us with the capacity to have free will, and in the case above, our inclinations toward either positive or negative actions are often more subtle. Should I listen to someone’s opinion who differs from mine or not? Can I put myself in another’s place or not? Should I bother to speak up or not?
We know that it can be a daily battle as to whether we behave in righteous ways or not. Sometimes the decisions we make that have the most complex repercussions are the very ones we did not think too much about.
But what do we do when society as a whole seems to be on the wrong course, headed towards evil in so many aspects? How can we bring in our own light to dissipate the darkness? What possible effect can small actions have on the greater whole?
Can Evil itself be a Source for Good?
Amazingly, there is a Kabbalistic tradition that evil itself can be a source for good. How is that so? How can evil, of the highest magnitude, flip into a positive source?
Again, how does the light pierce the darkness? This might help us understand:
“…only a broken and disordered state of affairs such as we have in the world today can provide the optimal environment within which humanity can exercise the greatest spiritual, moral, aesthetic and intellectual virtues that truly make us a reflection of God.
The discordant, unassimilated, and antagonistic effects of both our personal complexes and the evil in the universe call forth our highest potentialities. It’s similar to how a road test for a car involves being put under the most difficult conditions to push it to its edge and elicit the limits of its performance capabilities.
This world is a perfect realm for the “road testing” of our souls. Humanity’s highest virtues are called upon when confronted by evil.” [Paul Levy : “Light Hidden in the Darkness: Kabbalah and Jungian Psychology”]
So, in what ways can you add your light to the darkness? The surest chance for you to experience an uplift is to select just one thing you will do each day to bring more light into the world.
The choices can be dependent on what you personally bring to the world, with your talents and God-given skills. It might be a phone call, a song you sing to someone, doing someone a favor, giving tzedakah (righteous giving)….the list is endless.
You probably are already doing some of these wonderful things. What I’m suggesting is that you do whatever it is you decide to do with intention. Next time, catch yourself…stop before you do a mitzvah and say a b’racha (blessing), that you are able to do this very action.
Say a blessing to HaShem for giving you the gifts that enable you to bring yourself into the world in this way. Doing so will increase your connection to God, and will be your own way of bringing the light into the darkness.
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