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Category Archives: Divrei Torah

The Waters of Meribah Before and After Sinai – Parashat B’shalach

16 Wednesday Jan 2019

Posted by rabbijohnrosove in Divrei Torah, Ethics, Jewish History, Jewish Identity, Musings about God/Faith/Religious life

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“Pass before the people … take the rod with which you struck the Nile…Strike the rock and water will issue from it and the people will drink? And Moses did as he was told. The name of the place was called Meribah because it was a place where the Israelites quarreled.” (Exodus 17:5-7)

This event, at the close of this week’s parashat B’shalach, occurred in the first year of the 40 years of wandering.

At the end of the 40 years the people returned to the waters of Meribah and cried again for sweet water. God spoke to Moses, saying: “Take the staff and assemble the community, you and Aaron your brother, and you shall speak to the rock before their eyes, and it will yield its water, and you shall bring forth water for them from the rock and give drink to the community and to its beasts.” (Numbers 20:7-8)

Moses, however, didn’t do as Gold had told him. Enraged by the people’s complaints, Moses struck the rock twice with his rod. Water indeed came out but God wasn’t pleased: “Inasmuch as you did not trust Me to sanctify Me before the eyes of the Israelites, so you shall not bring this assembly to the land that I have given to them.” (Numbers 10:12)

Two incidents at the same place, Meribah, 40 years apart – the first Moses was told to hit the rock and was praised; the second time, Moses was told to speak to the rock, hit it instead, and was punished.

Rabbi Marc Gellman explains that between these two events was the revelation at Sinai and the giving of the Torah. Sinai was intended to change the people through the covenant and transform raw emotions to reason, physical strength to law, violence to dialogue, and brutality to compassion and justice.

Moses’ defiance the 2nd time was his greatest sin because in hitting the rock Moses showed the people that Sinai had changed nothing at all. God intended that a new age would commence then, but Moses prevented history from moving forward. Sinai wasn’t large enough to matter.

We have to ask – did Moses really not understand God’s command to speak to the rock and its meaning?  Rabbi Gellman believes that he did and developed this midrash to explain:

“Moses understood clearly that God wanted him to speak to the rock and usher in the Messianic age of peace and tranquility; however, Moses knew that though the desert land was behind, the land of Canaan was ahead… Moses knew that even though the land was given by God, it would still have to be taken by the people. And [he] knew that the people could not take the land without force….that the strong hand that smote the Egyptians would still be needed to smite the Canaanites. Moses knew that it was too soon for the power of the fist to yield to the power of the word and… by hitting the rock [God would not allow him to] enter the land … [but] at least the people would be able to enter the land.

Moses said to God: ‘It’s too soon for the power of the fist to yield to the power of the word….’

God asked Moses: ‘When do you think it will be time?’

Moses answered: ‘I don’t know. All I do know is that…You were the One Who [first] sanctified the power of the fist…  the people learned that the land and the fist go together. If You wanted the fist You should never have given me the signs and wonders. Now it’s too late.”

God was silent… [Moses] said: “Why did You let me do the miracles? Why did You command me to strike the rock the first time? …If the power of the fist is to disappear it must begin with You, El Shaddai. Together we have made Your people free of Pharaoh’s power only to enslave them again to the power of the fist. O God, help us to become free for Your words.”

God said to Moses: “When my people enters the land you shall not enter with them, and neither shall I. I shall only allow a part of My presence to enter. The abundance of My presence I shall keep outside the land. The exiled part … shall be called My Shekhinah and it shall remind the people that I too am in exile… I shall be whole again on that day when the power of the fist vanishes forever. Only on that day will I be One. Only on that day will My Name be One. Only on that day Moses, shall we enter the land together. Only on that day Moses, shall the waters of Meribah become the waters of justice and righteousness shall gush from My holy mountain.”

Then God lifted Moses to Heaven …and the shepherd’s staff slipped from his hand, fell into the waters of Meribah, and was gone forever. And God kissed Moses on the lips and took his breath away.”

We wait still for the power of the word to vanquish the power of the fist, for the world to yield to reason, law, justice, dialogue, compassion, righteousness, and understanding.

 

 

 

 

 

 

 

Kotzeir Ruach and the Creative Mind

03 Thursday Jan 2019

Posted by rabbijohnrosove in American Jewish Life, Divrei Torah, Health and Well-Being

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Creative Mind - Shutterstock

Image thanks to Shutterstock

Recently, I was talking with a good friend and colleague when he said, “John – I’ve been really irritable lately. Everything people do and say bothers me.”

I asked if anything particular was wrong. “No. Everything’s fine,” he said. His marriage is happy and strong, his children well, and his work satisfying.

“Yet, I feel impatient all the time. Things that normally don’t bother me now do.”

Knowing the way he works I suggested that he was likely exhausted. “Perhaps,” he said, “but I don’t feel any more tired than normal!”

That’s the rub. My friend’s “normal” isn’t normal at all. Though he does what many rabbis do, such work is so often overwhelming. When I spelled it out for him, he acknowledged that I was probably right.

Certainly, the rabbinate isn’t the only occupation that exhausts its practitioners. No one is immune in any walk of life.

In this week’s Torah portion Vaera (Exodus 6:2-10:1) we see the deleterious impact that relentless demands can have upon us.

The pivotal scene puts Moses talking with God. He and Aaron had appeared before Pharaoh to demand the people’s liberation; but, every request turned Pharaoh’s heart harder.

God responded by promising the people the greatest reward:

“I will take you out from under the burdens of Egypt and I will rescue you from their bondage and I will redeem you with an outstretched arm and with great retributions. And I will take you to Me as a people and I will be your God, and you shall know that I am the Lord your God Who takes you out from under the burdens of Egypt. And I will bring you to the land that I raised My hand to pledge to give to Abraham, to Isaac, and to Jacob, and I will give it to you as an inheritance. I am the Lord. And Moses spoke thus to the Israelites, but they did not heed Moses out of (kotzer ruach) shortness of breath and hard bondage.”  (Exodus 6:6-8 – translation, Robert Alter)

What’s the meaning?

Rashi’s comment: “The people didn’t accept consolation [i.e. Moses’ message of their impending redemption] for they were too much under stress.”

Though we are no longer “slaves,” our schedules control us, people to whom we’ve given influence over our lives oppress us, obligations we’ve taken on weigh us down, and the legitimate needs of others burden us.

In thinking about the deleterious impact of being constantly burdened, I recall Daniel Pink’s A Whole New Mind: Why Right-brainers Will Rule the Future. He showed that in business, manufacturing, construction, law, medicine, the sciences, education, religion, and the arts, creativity will be the competitive difference that distinguishes one thing from another.

Speaking personally, my synagogue is a center of intense productivity, but for me, when I’m in my synagogue study almost nothing creative comes because of the constant demands made upon me in the building by young and old, staff and lay leaders. That’s a central part of my work, so I’m not complaining. Creativity, however, happens for me at home when I’m alone studying, reading, thinking, and writing.

The novelist and Nobel laureate Pearl S. Buck wrote:

“The truly creative mind in any field is … a human creature born abnormally, inhumanly sensitive. To him[her]… a touch is a blow, a sound is a noise, a misfortune is a tragedy, a joy is an ecstasy, a friend is a lover, a lover is a god, and failure is death. Add to this cruelly delicate organism the overpowering necessity to create, create, create – S/he must create, … s/he is not really alive unless s/he is creating.”

We need to be able to create environments that catalyze the greatness within us. An essential element to creativity is our solitude.

My rabbinic friend is not me disguised, but like him I too feel the effects of kotzer ruach, shortness of breath. Necessary breaks in our routine encourage ruach shalem, wholeness of spirit.

In this new secular year, I hope for each of you that measure of wholeness leading to your own creativity and expression.

Shabbat Shalom.

 

 

A pure soul – Moses’ selection as prophet

26 Wednesday Dec 2018

Posted by rabbijohnrosove in American Jewish Life, American Politics and Life, Divrei Torah, Ethics, Human rights, Jewish History, Jewish Identity, Social Justice, Women's Rights

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Moses at the Burning Bush - Marc Chagall

Moses at the Burning Bush – Marc Chagall

Why did God choose Moses to be the most important of prophets and the savior of the Israelites? The Biblical text this week in Sh’mot (Exodus 1:1-6:1) begins to tell the story of this extraordinary leader.

Born of a Hebrew slave-woman, Moses was raised as an Egyptian prince but was at home nowhere. His place was with God.

The Torah tells us that Moses was the most intimate of God’s prophets who communed with the Almighty panim el panim – “face to face” or ‘soul to soul’ (Exodus 33:11). No other prophet is described in such intimate and personal terms in all of Biblical literature. We learn as well that Moses was the most humble human being ever to live (Numbers 12:3).

Moses is our people’s gold standard of a religious, moral, and political leader. In our era the world has benefited from other great figures including Mahatma Gandhi, Rabbi Abraham Joshua Heschel, Dr. Martin Luther King, Mother Teresa, the Dalai Lama, and Nelson Mandela. Nevertheless, Moses stands alone.

The prophetic message is old but ever new, and as we ourselves witness cruelty on the southern border of the United States, in Syria, the Congo, and in countless other places, Moses remains our moral standard-bearer.

What follows is my effort, drawing upon Biblical, midrashic and mystic imagery, to evoke Moses’ character and experience as he begins his prophetic mission.

To read my poem – go to my blog at the Times of Israel – https://blogs.timesofisrael.com/a-pure-soul-moses-selection-as-prophet/ .

The Ardors of Youth over the Wisdom of the Aged? – Parashat Vayechi

19 Wednesday Dec 2018

Posted by rabbijohnrosove in American Politics and Life, Divrei Torah, Israel/Zionism

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Hearing that his father Jacob was on the edge of death, Joseph brought his two sons Ephraim and Manasseh to see their old grandfather. Knowing that they stood before him, his eyesight failing, Jacob said that his grandsons will be no less “his” than his actual sons. Joseph then positioned the boys opposite their grandfather Jacob for a blessing expecting that Jacob would bless the first-born Manasseh. But Jacob reversed his hands and blessed Ephraim instead. (Parashat Vayechi, Genesis 48)

For my complete piece, please click onto my Times of Israel Blog at https://blogs.timesofisrael.com/the-ardors-of-youth-over-the-wisdom-of-the-aged-parashat-vayechi/

“Few and hard have been the days of my life”

13 Thursday Dec 2018

Posted by rabbijohnrosove in Art, Beauty in Nature, Divrei Torah, Ethics, Health and Well-Being, Inuyim - Prayer reflections and ruminations, Musings about God/Faith/Religious life

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This week Jacob, the inveterate victim, meets Pharaoh after discovering that Jacob’s favorite son Joseph is not only alive but had become second in power only to Pharaoh in Egypt. (Parashat Vayigash)

Every Jewish parent I know would be thrilled to experience anything close to this, but read the conversation between these two old men:

“Pharaoh asked Jacob, ‘How many are the years of your life?’ And Jacob answered Pharaoh, ‘The years of my sojourn on earth are one hundred and thirty. Few and hard have been the years of my life, nor do they come up to the life-spans of my fathers during their sojourns.” (Genesis 47:8-9).

Poor Jacob! No matter what good might have come to him in his life, he defaults to negativity. The rabbis put these words into God’s mouth in response (B’reishit Rabbah 95):

“God said: ‘I saved you from Esau and Laban. I brought Dinah back to you, as well as Joseph – and you complain that your life has been short and evil? I’ll, therefore, count the words of Pharaoh’s question and add that number to the number of words in your response (33 words total) and then shorten your life by exactly that much so that you’ll not live as long as your father Isaac. [Isaac lived to 180, whereas Jacob lived only to the age of 147 – i.e. 33 years less].”

Jacob’s negativity is surprising given all the good he had experienced in his life including twice encountering God. The first time was in his vision of angels ascending and descending a staircase to heaven at Beth El (Genesis 28) and waking to realize that God had been with him all along and he hadn’t known it. The second was in his struggle with a being described as both divine and human at the River Jabok where he emerged with a new name – Yisrael (Genesis 32).

We might expect more gratitude from Jacob instead of his complaining especially since this conversation with Pharaoh occurred at the reunion of Jacob with his cherished son Joseph.

We all know people like this who see the world as if through a negative prism? Are we those people? Do we put greater emphasis on the half-empty glass or the glass that’s half-full?  Are we “Debbie Downers?” (ala SNL)

There are so many examples of people who focus on the negative: parents who pay too much attention to their children’s weaknesses and failings – marriages that dissolve because one or both partners refuse to let go of the breeches, the bad times and flaws of the other – our inability to transcend disappointment, frustration, aggravation, and failure.

In his book The Seven Habits of Highly Effective People, Stephen Covey notes that the most well-balanced, positive and proactive people, those who live happily and well with others at work and at home, tend to balance continually four dimensions of their lives;  the physical, spiritual, mental, and social/emotional.

As we prepare to conclude the secular year 2018, we might take this time to take stock and make adjustments, to tackle one or more of these four aspects of our lives and thereby improve our lot.

We may need mostly to better care for our bodies, eat the right foods, lose weight, get sufficient rest, keep stress at bay, and exercise more.

Perhaps spiritually we may need to find ways to sense more keenly the Ineffable in life’s mysteries, spend more time in communal prayer or by ourselves in meditation, relish the genius of the great artistic masters, spend more time on our own creative process and in the natural world.

Perhaps we’ve allowed our minds to atrophy and our curiosity to languish by learning little that’s new and stimulating.

Perhaps socially and emotionally we could strive to become more empathic, less self-centered and self-referencing, and to serve others more selflessly without a quid pro quo.

There’s one more area that Covey doesn’t mention specifically but includes the physical and mental and is epidemic in our society – depression, a miserable scourge in the lives of millions. If this is your malady or someone near and dear to you suffers from depression, there is redress. Seeking bio-chemical help from qualified physicians is neither shameful nor a sin. To the contrary, doing so is wise and potentially efficacious in addressing the misery that those suffering from depression feel every day and every hour of the day.

The Midrash notes that Jacob’s negativity shaved years off his life. I would hope that each of us not allow ourselves to follow his example and fall into the same trap.

Shabbat shalom.

 

Jewish survival is not a given – Miketz meets Hanukah

06 Thursday Dec 2018

Posted by rabbijohnrosove in American Jewish Life, Divrei Torah, Holidays, Jewish History, Jewish Identity

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This week Joseph finds himself imprisoned on the false charge of trying to seduce Potifar’s wife. Already known as a dream interpreter, Joseph is called from the dungeons to interpret Pharaoh’s inscrutable dreams and convinces Pharaoh that God has blessed him with far-sighted wisdom and success. Pharaoh elevates Joseph as the kingdom’s chief overseer, second in power only to Pharaoh.

In his position Joseph deftly manages the realm and when the years of famine arrive as predicted word spreads that Egypt has stockpiled an overabundance of grain and that surrounding peoples can seek sustenance from the throne.

Suffering the effects of the famine along with everyone else, Jacob instructs his sons to procure food for the family, lest they all die, and they appear before Joseph.

In the dramatic conclusion in next week’s parashah Joseph will reveal his identity to his brothers and explain that their sale of him served his life’s purpose, that God had sent him ahead into Egypt as a slave to save his family.

Joseph is a transitional figure between the patriarchal era in Genesis and the birth of the spiritual nation of Israel in Exodus. As such, he was the first court Jew in history. He understood Egyptian culture and society. He spoke the language, dressed as a native, took an Egyptian name, married an Egyptian woman, and sired children, the first Hebrew children to be born in the Diaspora.

Despite his acculturation, Joseph did not become an Egyptian nor did he forsake his ancestral faith. He is the prototype of a politically powerful leader who assures Jewish survival.

Fast forward to the second century B.C.E. For 200 years Greek culture had spread throughout the lands of the Mediterranean. Jews were attracted to Greek population centers, the abstract sciences, humanism, philosophy, and commerce.

By the time of the Maccabees (165 BCE), Jews living in the land of Israel had divided into three groups; traditionalists living in villages who followed the priests and observed Jewish law; radical Hellenists living in the cities who saw no advantage in remaining Jewish, who named their children using Greek names, spoke Greek, stopped circumcising their sons, ceased celebrating the Hagim and Shabbat, and rejected kashrut; and the moderately Hellenized Jews who lived as Greeks but maintained their Jewish cultural identity.

When finally the radical Hellenizers conspired with the Greek King Antiochus IV to introduce a pantheon of gods into the Jerusalem Temple, including the detested pig, moderately Hellenized Jews were shocked and rose up to fight alongside the traditionalists and save Judaism and the Jewish people from destruction.

For Joseph, Jewish survival meant remembering who he was as an Israelite in exile. For the Maccabees and their moderate Jewish allies, it meant war in the ancestral homeland.

In these opening decades of the 21st century, we liberal American Jews are confronted with a serious challenge. Of the 5.5 million American Jews, 2 million identify with the liberal non-orthodox religious streams, 800,000 with the orthodox and the rest as “just Jewish,” marginal at best.

The 2013 Pew Study of the American Jewish community makes it clear that if current trends continue in 30 years liberal Jews will diminish by 30% to 1.4 million total, assuming that our current 1.7 children per family birthrate continues and we don’t reverse the loss of 75% of the children born to intermarriages who do not identify as Jews. The current intermarriage rate is 70% in non-Orthodox communities. The orthodox birthrate is less than 5 children per family, meaning that in 30 years orthodox Jews will double their numbers.

The declining birthrate in the liberal American Jewish community is a threat to our survival. We’ll need to increase our birthrate, create a more compelling liberal faith that attracts converts, intermarried families, LGBTQ Jews, and retains all who struggle with faith and claim to be atheists but feel culturally, ethically and ancestrally Jewish. We will have to educate everyone better than we do in Jewish history, literature, tradition, hebrew, and thought.

Hanukah and Miketz remind us that Jewish survival isn’t a given, that the State of Israel and American liberal Jewry need each other to thrive and depend upon each other to survive.

Shabbat shalom and Hag Hanukah sameach!

 

 

 

 

 

Hanukah Gift – “Why Judaism Matters” Available on Amazon.com

22 Thursday Nov 2018

Posted by rabbijohnrosove in American Jewish Life, Book Recommendations, Divrei Torah, Ethics, Holidays, Israel and Palestine, Israel/Zionism, Jewish Identity, Life Cycle, Musings about God/Faith/Religious life, Social Justice, Stories, Uncategorized, Women's Rights

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Book cover

This is a Hanukah gift that I recommend. See endorsements below and the  more than 20 five star endorsements posted on Amazon.

To purchase the book, go to Amazon.com.

“Why Judaism Matters – Letters of a Liberal Rabbi to His Children and the Millennial Generation” with an Afterword by Daniel and David Rosove is a collection of thirteen letters offering a common sense guide and roadmap for a new generation of young men and women who find Jewish orthodoxy, tradition, issues, and beliefs impenetrable in 21st Century society. It is published by Jewish Lights Publishing, a division of Turner Publishing.

I have addressed this book of letters to millennials specifically, but this volume is also for their parents and grandparents, the younger generation of college-age Jews, high school students, and non-Jewish partners and spouses of Jews who are interested in the possibility of living meaningful and vibrant Jewish lives.

I invite you to purchase this book and multiples of it and share it with those you love.

Endorsements

 “John Rosove does what so many of us have struggled to do, and does it brilliantly: He makes the case for liberal Judaism to his children. As Rosove shows, liberal Judaism is choice-driven, messy, and always evolving, “traditional” in some ways and “radical” in others. It is also optimistic, spiritual, and progressive in both personal and political ethics. Without avoiding the hard stuff, such as intermarriage and Israel, Rabbi Rosove weaves all of these strands together to show the deep satisfactions of living and believing as a liberal Jew. All serious Jews, liberal or otherwise, should read this book.” – Rabbi Eric H. Yoffie, President Emeritus of the Union for Reform Judaism and a regular columnist for the Israeli daily newspaper Haaretz.

“Rabbi John Rosove gets it. Here is a religious leader not afraid to tell it like it is, encapsulating for his audience the profound disaffection so many young Jews feel towards their heritage. But instead of letting them walk away, he makes a powerful case for the relevance of tradition in creating meaningful lives. In our technology-saturated, attention-absorbing age, Rosove offers religion-as-reprieve, his fresh vision of a thoroughly modern, politically-engaged and inclusive Judaism.” – Danielle Berrin, former columnist and cover-story journalist for the Los Angeles Jewish Journal, commentator on CNN and MSNBC, and published work for The Guardian, British Esquire, and The Atlantic.

“Rabbi John Rosove addresses his intellectual and well-reasoned investigation of faith to his own sons, which sets this book apart for its candor and its ability to penetrate not only the mind but also the heart.” – Matthew Weiner, creator of the AMC series Mad Men, the current Amazon Prime series  The Romanoffs, and was a writer and producer on the HBO drama series The Sopranos. Matthew has earned nine Primetime Emmy Awards.

“Rabbi Rosove’s letters to his sons are full of Talmudic tales and practical parables, ancient wisdom with modern relevance, spiritual comfort, and intellectual provocation. Whether his subject is faith, love, intermarriage, success, Jewish continuity or the creation of a meaningful legacy, you’ll find yourself quoting lines from this beautiful book long after you’ve reached its final blessing.” – Letty Cottin Pogrebin, writer, speaker, social justice activist, author of eleven books including Debora, Gold, and Me: Being Female & Jewish in America, a founding editor of  Ms. Magazine, a regular columnist for Moment Magazine, and a contributor of op-eds in the New York Times, Washington Post, Boston Globe, Philadelphia Inquirer, Toronto Star, and LA Times, among other publications.

“Rabbi John Rosove has given a gift to all of us who care about engaging the next generation in Jewish life. The letters to his sons are really love-letters from countless voices of Jewish wisdom across history to all those young people who are seeking purpose in their lives. From wrestling with God, to advocating for peace and justice in Israel and at home, and living a life of purpose, this book is a compelling case for the joy of being Jewish.” – Rabbi Jonah Pesner, Director of the Religious Action Center of Reform Judaism in Washington, D.C.

 “If you’re a fellow Reform millennial, give yourself the gift of John’s insights. This book is written in a breezy, gentle, readable style that is welcoming without losing sharp insight. It was so enjoyable and refreshing to read and persuasive without ever being pushy. Rosove managed to do what only a truly worthy slice of kugel or chance viewing of Fiddler has done for me; reactivate my sense of wonder and gratitude about being Jewish. I’m a huge fan of WJM.” – Jen Spyra, staff comedy writer on The Late Show with Stephen Colbert (CBS), former senior writer for the Onion, actress, and stand-up comedian. Jen’s writing has appeared in The New Yorker, The Wall Street Journal, The New York Daily News, and The Daily Beast, and has been featured by The Laugh Factory Chicago’s Best Standup Show Case.

“Rabbi Rosove has written a wonderful book, a love letter to his children, and through them, to all our children. Prodigiously knowledgeable, exceedingly wise, and refreshingly honest, Rabbi Rosove has described why Judaism Matters. It should serve as a touching testament of faith, spanning the generations for generations to come.” – Rabbi Ammiel Hirsch, Senior Rabbi of Stephen Wise Free Synagogue in NYC, former Executive Director of the Association of Reform Zionists of America-World Union for Progressive Judaism, author of One People, Two Worlds: A Reform rabbi and an Orthodox rabbi explore the issues that divide them with Rabbi Yaakov Yosef Reinman.

“Rabbi Rosove has written a book of the utmost importance for our time. It is an imperative read for all those who struggle with the changing and evolving attitudes towards belonging, behavior and belief.  His analysis, stemming from deeply personal contemplation and decades of rabbinic experience, offers clear yet sophisticated approaches to tackling the challenges facing this generation and those to come. This book offers a treasure of wisdom through the lens of Jewish texts – both ancient and modern – which help to frame life’s major issues taking the reader from the particular to the universal. Israel is one of the most complicated of issues and he bridges the divide between Israel’s critics and staunch supporters and moves beyond the conversation of crisis for the millennial generation.” – Rabbi Joshua Weinberg, President of the Association of Reform Zionists of America

“John Rosove’s letters to his sons based on his life, philosophy, and rabbinic work address what it means to be a liberal and ethical Jew and a lover of Israel in an era when none are automatic. He writes in an unassuming personal style steeped in traditional texts as he confronts conflicts of faith and objectivity, Zionist pride and loving criticism of the Jewish state, traditional observance and religious innovation. He is never gratuitous and invites his readers into his family conversation because what he says is applicable to us all.” – Susan Freudenheim, Executive Director of Jewish World Watch,  journalist, former managing Editor of the Los Angeles Jewish Journal, and a former editor at the Los Angeles Times.

 

 

Living amidst evil and resisting the stain – Jacob’s dream and post-election reflections

16 Friday Nov 2018

Posted by rabbijohnrosove in American Politics and Life, Divrei Torah, Ethics, Social Justice

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“Jacob’s Dream” by James Coker

When our kids were little, my wife and I paid close attention to the character of their friends and their friends’ families. If we thought that a child was inherently mean-spirited we discouraged the friendship.

In this week’s Torah portion, Vayetze, we read:

“Jacob had Rachel and Leah called to the field where his flock was and said to them – I see that your father’s manner toward me is not as it has been in the past.” (Genesis 31:5)

Jacob explained that Laban had repeatedly cheated him, that their father was a trickster, duplicitous, and a conniver.

Most commentators note that Laban had always been manipulative and cunning. Though Jacob and Rachel wanted to marry each other, on their wedding night Laban switched daughters and Jacob ended up marrying Rachel’s sister Leah and then had to work an additional seven years to marry Rachel.

Rabbi Abraham Isaac Kook, the first chief rabbi in early Palestine, put these words into Jacob’s mouth as he spoke to his two wives:

“We have to leave this place because when I first came here, I looked at this man Laban and saw how he lived, how devious he was and I was appalled; I was repelled. I couldn’t stand the sight of him and I hated the way he did business. But now that I have been here for twenty years, I’ve gotten used to him. I’ve reached the point where I think that what he does is what one is supposed to do, that it’s normal and proper to be devious. I look at him and I am no longer shocked or offended. Therefore, we better leave this place quickly, because if we stay much longer, I’ll get so accustomed to him and to his ways of doing business that I’ll eventually become like him.”

A story is told about Rabbi Stephen S. Wise when he first visited China. Wise found that the only means of transportation was by rickshaw that was pulled by weak, old and feeble men who coughed as they dragged the wagon through the streets. At first, Rabbi Wise couldn’t stand the sound of their coughing and groaning. It gave him a guilty conscience every time he hired one to take him around. After a while he had become so accustomed to the coughing that he no longer heard it. Shocked by his own callousness, Rabbi Wise realized that it was time for him to leave China.

The moral lesson is clear – we dare not allow ourselves to become so hardened, callous, and accustomed to evil that we take it for granted, become resigned and say “That’s just the way it is. That’s the way it always was. That’s the way it’s going to be.”

We may take the position that we can’t change world! But, we can prevent the world from changing us.

There’s a slippery slope that permits us to accept evil much like a frog that sits passively in slowly heated water until it boils and dies.

“Sin dulls the heart” teaches the Talmud (Yoma 39a-b). We may lie or cheat on a small scale and know as we do it that it’s wrong, but when we do a second time we think it isn’t so bad. Soon we do wrong so frequently that we may not even be aware that our moral paradigm has shifted.

The Zohar sums it up this way: “A sin leaves its mark; repeated it deepens; when committed a third time, the mark becomes a stain.”

The mid-term election is over. Our nation is preparing for a new Congress and very soon we’ll begin to focus not only on the next two years in government but on the 2020 election.

As Jews, as Americans, as moral human beings, the most immediate challenge we face is to avoid becoming indifferent to the corruption, cruelty and lies that have assaulted us these past two years and that likely will continue to assault us every day. It is our moral duty to prevent the stain of immorality from spreading more than it already has.

That was the challenge that Jacob realized in his relationship with his father in-law Laban that Rabbis Cook and Wise understood as well.

Whenever we conclude the reading of one of the five books of Moses or a Talmudic tractate, we say aloud as a community:

“Chazak chazak v’nit’chazek – be strong and together we will strengthen each other.”

That is our charge now after this important mid-term election. May we have the fortitude to resist the corruption and maintain our purity of heart and conscience.

Shabbat Shalom.

 

 

“As ever, Watson – You see but you do not observe!”

25 Thursday Oct 2018

Posted by rabbijohnrosove in American Jewish Life, American Politics and Life, Divrei Torah, Ethics, Jewish Identity, Musings about God/Faith/Religious life, Social Justice

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This week’s Torah portion Vayera reminds me of Sherlock Holmes’ famous line: “As ever, Watson – you see but you do not observe!”

Most of us are like Watson. At first sight, we see the surface of things, a person or object’s size, shape, color, line, texture, and form.

Jewish mysticism teaches, however, that nothing is as it appears – every physical thing is a reflection of something deeper, more complex, wondrous, and enriched than we imagine.

Jacob Neusner, the scholar of early rabbinic Judaism, understood this when he described the Mishnah, the 2nd century strictly rational and ordered law code, as an ideal spiritual architecture underpinning the physical world. Every letter, word, phrase, and law, he said, is a reflection of the seen and the unseen, the explicit and implicit.

This week’s Torah portion, Vayera, is about that kind of seeing. It embraces especially what God sees and what God wants us to see and then emulate; the physical and metaphysical, the material and intuitive, the moral and ethical underpinnings in the world.

The three-letter Hebrew root of the parashah’s title Vayera (“And God appeared…”) is resh-aleph-heh. This Hebrew root appears eleven times in a variety of forms (Genesis 18:1-22:24). In nine of the eleven, the root is used in connection with God and angels.

Abraham greets three God-like humans who ‘appear’ near his tent.

God goes to Sodom and ‘sees’ whether the people have turned from their evil.

Lot ‘saw’ two of God’s messengers.

Sarah ‘saw’ Hagar’s son Ishmael and feared he would receive the inheritance in place of her son Isaac.

Hagar ‘saw’ a well of water that would save her son Ishmael from dehydration and death.

Abraham and Isaac ‘saw’ the cloud hovering over a mountain called Moriah, the place where there would be both divine and human ‘vision.’

In nine of the eleven occurrences, there’s divine revelation. These chapters in Genesis point to our patriarch Abraham as the grand ‘seer’ of his generation.

In every one of these spiritual encounters, we sense a spiritual awakening. When the heart opens in this way and the soul ‘sees,’ we’re drawn more deeply into what being human means and what God requires of us, “To do justly, to love mercy, and to walk humbly with Your God.” (Micah 6:8)

What does Abraham see and do? The answer is the central moral message in this Torah portion and sets the stage for Jewish moral activism from that point forward.

Abraham circumcised himself and while recovering in pain he saw the three strangers approach. He got up and ran to welcome them despite his personal discomfort in an act of selfless hospitality.

Tradition understands these three men as angels sent for a three specific purposes. The first was to comfort Abraham as he recovered from circumcision. The second was to tell Abraham that God was about to destroy the cities of Sodom and Gomorrah. And the third informed Abraham that in her old age his wife Sarah would give birth to a child that would carry forward the family line.

Abraham is regarded as the first Jew not only because he sensed God’s unity and responded to God’s call, but because he personified the morality of the three angels’ mission.

He welcomed strangers into his tent with chesed (loving-kindness).

Upon learning that the two cities of Sodom and Gomorrah would be destroyed, he challenged God to behave according to God’s own divine standards of justice and save the innocent.

The story enumerates values that run through Jewish tradition; to welcome strangers, to care for the sick, to raise up the next generation, and to fight for justice.

Though Vayera is particular to Jews, its message is universal.

Shabbat Shalom.

 

 

 

Weeping and alone in a field

24 Wednesday Oct 2018

Posted by rabbijohnrosove in Divrei Torah, Inuyim - Prayer reflections and ruminations, Israel and Palestine, Musings about God/Faith/Religious life, Poetry, Stories

≈ 1 Comment

Chayei Sarah is a monumental Torah portion in the Book of Genesis (23:1-25:18) that establishes Hebron as one of our people’s holiest cities in the land of Israel.

The sidra begins by telling the story of Abraham buying burial space in the Cave of Machpelah for his wife Sarah. That site would become holy to Judaism and Islam through the generations, and the city of Hebron, which is overwhelmingly Arab with a small enclave of right-wing Jewish religious extremist settlers, is a hot spot between Israel and the Palestinians today.

The parashah also tells the moving story of Isaac’s and Rebekah’s meeting, betrothal and marriage arranged by Abraham through his servant Eliezer who his master sent to find a wife for his son Isaac.

For the first time in Jewish history we witness the passing of the baton of inheritance and leadership from one generation to the next.

I offer here a poetic Midrash on Isaac’s and Rebekah’s encounter leading to their marriage. It is based loosely on the Torah story as amplified by rabbinic Midrash and is a revisiting of a poem I wrote a few years ago and posted on this blog.

I love this story because Isaac’s and Rebecca’s meeting is simple and sweet. It offers a the hope of what’s possible between individuals and tribes that make up the Jewish people today and the peoples of the Middle East who suffer too much polarization, suspicion, distrust, and hatred of each other.

Imagine the scene – Isaac is alone meditating in an open field and Rebecca and Abraham’s servant Eliezer approach from afar in a camel caravan. I shift voices in the poem between Isaac, Rebekah and Eliezer. I begin with Isaac:

“To be alone amidst shifting wheat and rock, / Beneath the sun and stirred-up clouds / Hearing singing angels audible in the wind.

I’ve secluded myself as my father did / When he went out alone leaving all he knew / For a place he’d never been that God would show him.

I can do nothing else / Because Father broke my heart and crushed my soul / When he betrayed me by nearly offering me to his God / Stealing me away one morning before my mother Sarah awoke.

When my mother learned her soul passed from the world./ O how she loved me! / And filled me up with laughter, love and tears. / Bereft now I’m desolate in this field.

Compassionate One – / Do You hear me from this arid place / Filled with snakes and beasts, / Polluted by hatred and vengeance?”

As if in response from afar / A caravan appears of people and camels, / Led by Eliezer, Abraham’s servant, / With a young girl.

Isaac, burdened in grief neither looks nor sees. / He sits still lasuach basadeh / Meditating and weeping / Beneath the afternoon sun / And swirling clouds / And singing angels / Whom he cannot hear.

Rebekah asks: / “Who is that man crying alone in the field?” / Eliezer says: / “He is my master Isaac, your intended one, / Whose seed you will carry and make the future.”

“Vatipol min hagamal – And she fell from her camel” / Shocked and afraid onto the hard ground.

She veiled her face and bowed her head. / And Rebekah and Isaac entered Sarah’s tent, / And Rebekah comforted him.”

Poem by Rabbi John L. Rosove based on traditional Midrashim

 

 

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