Tag Archives: Poetry

A 400 Year-old Reflection about Paris – John Donne

16 Monday Nov 2015

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“…all mankind is of one author, and is one volume; when one man dies, one chapter is not torn out of the book, but translated into a better language; and every chapter must be so translated; God employs several translators; some pieces are translated by age, some by sickness, some by war, some by justice; but God’s hand is in every translation, and his hand shall bind up all our scattered leaves again, for that library where every book shall lie open to one another; …

No man is an island, entire of itself; every man is a piece of the continent, a part of the main; if a clod be washed away by the sea, Europe is the less, as well as if a promontory were, as well as if a manor of thy friend’s or of thine own were; any man’s death diminishes me, because I am involved in mankind, and therefore never send to know for whom the bell tolls; it tolls for thee.”

MEDITATION XVII. Donne, John (1572-1631). From The Works of John Donne. vol III. Henry Alford, ed. London: John W. Parker, 1839. Pages 574-5.

Note: I have not changed the original English nor adjusted the gender exclusivity of John Donne’s original.

A Weeping Isaac Alone in the Field – A Paradigm for Our Times

06 Friday Nov 2015

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Chayei Sarah is a monumental Torah portion in the Book of Genesis (23:1-25:18) that establishes Hevron as one of our people’s holiest cities in the land of Israel and tells the story of the betrothal of Isaac and Rebekah. Thus, for the first time in Jewish history we witness the passing of the baton of history from one generation to the next.

We, the current generation, however, have yet to fulfill our Jewish destiny. Hevron today is a hot spot of Palestinian and Jewish rage, of extremism and violence, of polarization and hate. Until there is peace (shalom) between the tribes of Israel and shalom/salem (not hudna – i.e. “quiet”) between Israel and the Palestinians, we will not have fulfilled our raison d’etre as a people to be rod’fei shalom, pursuers of peace.

The current violence cannot be the way forward, nor can suspicion, distrust and hatred of the “other” define the character of our people’s and the Palestinian people’s hearts and souls.

I offer a poetic midrash on Isaac’s and Rebekah’s encounter leading to their marriage. I love this story because their meeting is pure and sweet, and it suggests a paradigm of what is possible not only between individuals, but between the tribes that comprise the Jewish people today (e.g. Haredi, Orthodox, Mizrachi, Ashkenazi, Reform, Reconstructionist, Conservative, secular, atheist, liberal and right-wing Zionists, American, Israeli, European, Latin, etc.), and the peoples of the Middle East who know far too much polarization, suspicion, distrust, and hatred of each other.

A Weeping Isaac Alone in the Field

To be alone amidst shifting wheat / And rocks and sun / Beneath stirred-up clouds / And singing angels / Audible only by 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 stealing me away one morning / Before my mother awoke / And nearly offered me to his God.

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 world / And this field.

O Compassionate One – Do You hear me / From this arid place / Filled with snakes and beasts, hatred and vengeance?

I sit here needing YOU.

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

Isaac, burdened by 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 / Into the future.’

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

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

Leonard Nimoy – “You and I” – A Poem for Elul and All Times

25 Tuesday Aug 2015

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It’s been six months since we lost Leonard, and his family misses him dearly, his gentleness and intelligence, his profound interest and concern about the world, his very large heart, curiosity, and penetrating mind, his simple loving presence.

This poem of Leonard’s below came to me from a friend (I am reprinting it here by permission of the Nimoy family). I had not seen it before which points to one of Leonard’s virtues – his modesty and humility. Though he knew what were his strengths and gifts, he didn’t talk about himself that way. He spoke rather about ideas, the creative process, the arts, world events, politics, and his family.

Leonard’s poem is part of a longer work that he published in 1973 that included a blend of poetry with black and white photography.

Given the poem’s theme, it is particularly appropriate for us to read now, during this season of Elul, the Hebrew month preceding the High Holidays. I post it still with a particularly heavy heart.

Zecher tzaddik livracha –
May the memory of this honest, loving and righteous man be a blessing.

I am not immortal.
Whatever I put off for later
May never be.
Whoever doesn’t know now
That I love them
May never know.
I have killed time.
I have squandered it.
I have lost days…weeks…
As a man of unlimited wealth
Might drop coins on the street
And never look back.
I know now, that there will be an end,
A limit.
But there is time
Valuable and precious time
To walk,
talk,
breathe.
Time to touch,
taste,
care.
To warm the child
Who is cold and lonely.
There is time to love
I promise myself…
I will.
I am
I am ready
I am ready to give
I am ready to give and to receive
I am ready to give and to receive love

Until Death Do Us Part – How Couples Successfully Sustain Their Marriages Over Time

23 Wednesday Apr 2014

Posted by in American Jewish Life, Ethics, Health and Well-Being, Life Cycle, Tributes

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For the past twenty-five years on the Shabbat evening in Pesach my congregation has celebrated the Biblical Song of Songs as well as “milestone” wedding anniversaries of members of our community.

I have offered hundreds of blessings – once to a couple married for 70 years, twice to couples married for 65 years each and three times for 60 years. Many have celebrated 55 and 50 years continuing in descending integrals of 5 years each that we arbitrarily designate as “milestone anniversaries.” It is a joyous Shabbat including children, grandchildren, and great-grandchildren.

Given the 50% divorce rate among American Jews (now equal to the general American population) I ask each couple as they come forward for a blessing:

“How have you done it? What has sustained you for so long?”

Responses vary; some are hysterically funny and others wise from experience:

“She talks; I listen.”

“I agree with everything he says… especially when I don’t!”

“I let him think that every major decision went her way!”

“We laugh a lot!”

“We’ve learned to be patient and we forgive.”

“We don’t sweat the small stuff!”

“We communicate constantly.”

“We adore our kids, but they know that our marriage has always come first.”

“We love family time!”

“We fight fair – we are never nasty.”

“We value each other’s privacy and know when to leave the other alone!”

“We have our separate interests but we spend a lot of time together.”

“We’ve never let anyone come between us.”

“We share many good friends.”

“We’ve resisted temptation and stayed faithful to each other.”

“We trust each other as we trust no one else.”

One bold forty-something wife announced this past Shabbat before 200 people, “We have great sex!”

Over the years I’ve also learned that long-term happily married couples don’t take each other for granted. They tell each other frequently that they love one another. They hold hands. They bring each other unexpected gifts at unexpected times. They accept each other’s differences and have long since stopped trying to change the other. They don’t harbor resentments and they avoid blame. They respect each other’s talents, viewpoint, opinions, and feelings. They cherish each other in ways large and small. They compromise. They share their economic resources as equal partners (money being just one dimension of their partnership) regardless of who earns the most or who brought the most into the marriage. They give generously to each other and there’s never a quid pro quo.

No marriage, of course, is perfect. No marriage has all the above going for it. Every marriage has challenges, difficulties and moments of tension. However, successful and happy marriages are those in which both partners work hard to understand and accept the other as well as accommodate the other’s needs.

Marriages fail for all kinds of reasons. Some die natural deaths when one or both partners grow apart; when one or the other stops caring; when there is disloyalty and unfaithfulness; when injury is left unaddressed and unresolved; when one or both cannot own and apologize for bad behavior; when spouses are rigid, uncompromising, and insistent that things be their way; when one person must always have the last word.

Marriages fail as well when one or both partners have an untreated personality disorder, suffer from mental illness, are abusive, or are plagued with addiction problems.

When I meet and talk with couples before officiating at their weddings, I try and identify areas where I sense that there may be conflict that could develop into serious trouble if left unaddressed, such as how the couple communicates, what are their shared values, and how each partner approaches sex, power, money, in-laws, and leisure. I remind them that marriage is dynamic and ever-changing, and that honest and open communication is critically important to their marital well-being.

I remind them as well that no matter how much they love each other now and how good their relationship is, they will certainly experience peaks and valleys going forward. However, if they place the well-being of their marriage and each other above all other concerns (e.g. work, in-laws, children, extended family, and finances), then it is likely that they will deepen their bond as the years pass.

Doing so is always worth it. In this spirit Mark Twain captures the wonder and ineffability of the marital bond:

“A marriage…makes of two fractional lives a whole; / it gives to two…lives a work, / and doubles the strength of each to perform it; / it gives to two questioning natures / a reason for living, / and something to live for; / it will give a new gladness to the sunshine, / a new fragrance to the flowers, / a new beauty to the earth, / and a new mystery to life.”

 

 

Erotic Poem, Intra-Divine Allegory – or Both?

18 Friday Apr 2014

Posted by in Beauty in Nature, Divrei Torah, Holidays, Inuyim - Prayer reflections and ruminations, Musings about God/Faith/Religious life, Poetry

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“The world is not as worthy as the day on which the Song of Songs was given to Israel, for all the writings are holy, but the Song of Songs is the Holy of Holies.”

So said Rabbi Akiva (2nd century Palestine), who believed that The Song of Songs, traditionally attributed to King Solomon as a young man, is an allegory between two lovers, God and Israel.

According to Moshe Idel, Professor of Jewish Thought at the Hebrew University of Jerusalem (Kabbalah – New Perspectives, 1990), the 12th century Spanish mystic, Rabbi Ezra ben Solomon of Gerona, the 13th century Castilian mystic, Rabbi Isaac ibn Avi Sahula, and others focus on what are called the theosophical processes taking place between the two lower Sefirot of Tiferet (symbolized by the bridegroom) and Malchut (symbolized by the bride). According to these Kabbalists, both the biblical description and human love itself reflect or symbolize higher events within the metaphysical structure of God. (p. 206)

In other accounts, such as that of the 13th century Spanish Kabbalist, Avraham ben Shmuel Abulafia, The Song of Songs is an allegory of the intellect and its union with God.

These allegorical interpretations of The Song of Songs, beginning with Rabbi Akiva, are the basis upon which The Song of Songs is read each year on the Shabbat during Pesach, for it is then that we celebrate our people’s redemption on the one hand and the hoped-for-redemption of God within God’s Divine Self on the other.

All that being said, this extraordinarily enriched poetry seems at first glance to be a purely secular poem (God’s Name is never mentioned) celebrating young, sensuous and erotic love, the passionate draw of two lovers yearning for relief from their existential loneliness:

“For Love is strong as death / Harsh as the grave. / Its tongues are flames, a fierce / And holy blaze” (8:6 – Translation by Marcia Falk)

Taking the Songs as a secular poem, an allegory, or both, the emotional and spiritual longing can be sated only by one’s human and/or Divine lover.

The great Rav Avraham Isaac Kook wrote of the higher love this way (Translation by Ben Zion Bokser):

“Expanses divine my soul craves. / Confine me not in cages, / of substance or of spirit.

I am love-sick / I thirst, / I thirst for God, / as a deer for water brooks.

Alas, who can describe my pain? / Who will be a violin / to express the songs of my grief?

I am bound to the world, / all creatures, / all people are my friends.

Many parts of my soul / are intertwined with them, / But how can I share with them my light.”

          Shabbat shalom and Moadim L’simchah!

 

 

 

 

A Rabbi at 93 and a Poem Called “The Promised Land” by Carl Dennis

09 Wednesday Apr 2014

Posted by in American Jewish Life, American Politics and Life, Ethics, Health and Well-Being, Holidays, Israel and Palestine, Israel/Zionism, Jewish History, Jewish Identity, Jewish-Christian Relations, Musings about God/Faith/Religious life, Poetry, Social Justice, Tributes

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Rabbi Leonard Beerman has been in my life since I was 12 years old. He inspired so many in my generation and me to engage as young teens in the civil rights movement, to protest American military involvement in Vietnam, to apply for Conscientious Objector status during that war, to fight nuclear weapons proliferation, to engage in interfaith dialogue and create coalitions of decency on behalf of just causes, and to support the legitimate rights of the Palestinian people for a state of their own alongside a secure Israel despite (as Leonard put it many years ago) Palestinian “cruelty and stupidity.”

Leonard was a rabbinic student in 1948 learning Hebrew in Jerusalem when the War of Independence broke out, and he aided in the effort to help establish the Jewish state.

For the last 65 years Leonard has been a uniquely courageous and consistent voice in the American Rabbinate advocating for human rights here, in Israel and around the world despite personal ostracism and political blow-back at the hands of many fellow Jews. Leonard spoke as he did because he believes that the principles of justice, compassion and peace as articulated by the Biblical Prophets are primary Jewish ethical concerns.

Leonard is as eloquent and provocative a speaker as there is in American Judaism today. I grew up hearing the gentle resonance of his voice and the prophetic power of his words. His message at once inspires me, comforts me and forces me to think critically even if I do not agree with him. Even so, Leonard is always worth hearing because like the Biblical Prophet he understands that speaking truth is more important than feeding his community what he knows they want to hear.

Today, April 9, is Leonard’s 93rd birthday, and I send him birthday wishes with hopes that he will enjoy many more years of productive activism and good health with his dear wife Joan, his adoring children and grandchildren, and his many cherished colleagues, friends and admirers.

Leonard and I meet for lunch every few months to talk, share stories and thoughts about issues great and small, personal, Jewish and worldly. Last week when we met he brought me a poem that evokes the Jerusalem I love of Jewish messianic dreams and the real Jerusalem that I also love that inspires so much passion by so many and is one of the core issues in the Israeli-Palestinian conflict.

The poem, called “My Promised Land” by Carl Dennis, is at once wistful, melancholic and hopeful. It is worth reading at our Passover Seders because it reminds us of our messianic dreams and of the work that is yet to be done for the sake of peace:

“The land of Israel my mother loves / Gets by without the luxury of existence / And still wins followers, / Though it can’t be found on the map / West of Jordan or south of Lebanon, / Though what can be found / bears the same name, / Making for confusion.

Not the land I fought her about for years / But the one untarnished by the smoke of history, / Where no one informs the people of Hebron or Jericho / They’re squatting on property that isn’t theirs, / Where every settler can remember wandering.

The dinners I spoiled with shouting / Could have been saved, / Both of us lingering quietly in our chairs, / If I’d guessed the truth that now is obvious, / That she wasn’t lavishing all her love / On the country that doesn’t deserve so rich a gift / But on the one that does, the one not there, / That she hoped good news would reach its borders.

And cross into the land of the righteous and merciful / That the Prophets spoke of in their hopeful moods, / That was loved by the red-eyed rabbis of Galicia / Who studied every word of the book and prayed / To get one thread of the meaning right; / The promised Land where the great and small / Hurry to school and the wise are waiting.”

 

 

 

The Big Bang and “Cosmos: A Space Time Odyssey”

21 Friday Mar 2014

Posted by in Art, Beauty in Nature, Ethics, Musings about God/Faith/Religious life, Poetry

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“What are you doing earth – in heaven? / Tell me – what are you doing – silent earth?”

I recalled this two-line poem by Giuseppe Umbaretti (1888–1970) recently because in the last two weeks the relationship between heaven and earth has come sharply into focus in a new 13-episode Fox television series called “Cosmos: A Space Time Odyssey” that explores the beginnings of the universe. It is narrated by the astrophysicist Neil de Grasse Tyson, the Director of the Hayden Planetarium at the American Museum of Natural History in New York.

In addition, the Wall Street Journal reported this week that scientists have detected in patterns of gravity waves in the radiation that lingers in space that they believe is the faint afterglow of the big bang. Before, the big bang was only a theory of the universe’s origins, but with this discovery astrophysicists and astronomers believe that the big bang actually occurred 14 billion years ago.

“Cosmos: A Space Time Odyssey” has stunning graphics and spectacular photography, so it is a magnificent series to watch. As I experienced that first episode I was struck by awe and wonder and by how very small we human beings are against the staggering size of the cosmos and the enormity of time that has passed since the big bang.

In the first episode Dr. Tyson sought to make intelligible the enormity of cosmic time by placing the events of the last 14 billion years on a single one-year cosmic calendar.

The first two hundred million years, he said, were quiet, but then things began to happen. The first stars appeared on January 10, thousands of galaxies emerged on January 13, and hundreds of billions of suns on March 13. The birth of our own sun came much later, on August 31, four and a half billion years ago.

On September 21 life began. On December 17 sea creatures filled the oceans. The first flower bloomed on December 28, and on December 30 a great asteroid crashed into the earth wiping into extinction the dinosaurs.

On December 31,at precisely 11:59 PM and 46 seconds, 14 seconds before the cosmic year ended at mid-night, our human ancestors stood erect, walked the earth, looked up, and contemplated the cosmos.

Consider how far we’ve advanced in just the last 57 years since Sputnik and 35 years since Neil Armstrong walked the lunar surface.

Where formerly imagination and the spirit world claimed heaven as their domain, the space age has enabled us humans to enter that formerly inaccessible realm.

Everything connected with our space program has brought us deeper scientific knowledge and achievements the ancients could not have imagined.

The staggering immensity of it all boggles the mind. Science is now postulating, as religion has always affirmed, that every species of life, tens of thousands of diverse forms, have come from a single atom exploding in the big bang.

This recognition of our oneness with the universe is where science and faith come together. Both inspire surprise and awe. Both evoke appreciation and gratitude. And in our hearts our response can only be one based in love, because in oneness we understand that all things, all creatures and all existence belong to each other, are a part of one another and share together our one universe.

We live, each of us, in a sea of energy that moves all things forward. Our task is to attune ourselves to that flow of energy, to the life of the world and the surprise of being, that we might flow with the greater family of life, and become one with the same force that moves the sun, moon and stars.

Our yearning to belong and be a part of that oneness is fulfilled when we give back of ourselves in love to others and the world, thereby preserving and perpetuating what has been given to us.

Shabbat shalom!

Moses and God’s Tears – A Midrash for Parashat Vayikra

07 Friday Mar 2014

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So often God called upon Moses – / Three times they met; / first at  the flaming bush, / then on Sinai amidst rock and stone,  / and finally before the Tent of Meeting,  / that Moses might intuit God’s mind / and soothe God’s broken heart / as a lover brings comfort to her beloved.

Since creation / God yearned to bridge the chasm / formed when the Creator pulled away / to open space for the universe.

Alone – exiled within the Divine Self / The holy Name, YHVH, / was divided from Itself as well / when the vessels holding the light shattered / and matter was flung to the far reaches of the universe – / the upper spheres were divorced from the lower, / male from female, / the primal Father from the Mother, / Tiferet from Malchut, / Hakadosh Baruch Hu from Sh’chinah, / Adonai from K’nesset Yisrael.

God yearned to restore what was once whole, / And not remain alone.

Before time and speech / and earth hurled into space / God appointed the soul of the Shepherd-Prince Moses as prophet / and endowed him with hearing-sight / and intuitive-wisdom / and integrated-knowledge.

No one but Moses / came so near to God / for all the rest of humankind / has inadequate vision and understanding.

Moses alone saw with his ears / and heard with his eyes / and tasted with his mind / to withstand the Light.

The prophet descended from Sinai aglow, / the primordial Light shielded through a veil / with divine ink-drops touched to his forehead  / radiating everywhere  / and illuminating the earth’s four corners.

Moses descended as if upon angel’s wings, / weightless cradling the stone tablets / in the eye of raging winds.

Despite his soaring soul, / the prophet was the aleph of Vayikra / most modest of all the letters / unheard – only seen, / to be known internally, intuitively, / as the most humble of anyone / ever to walk the earth.

Though Moses appeared as a Prince in Egypt / his destiny was to be a lonely shepherd / to gather his sheep and God’s people / to draw them by example / nearer to God.

There was so much God needed from Moses – / to bring the plagues / to overpower Pharaoh, / to liberate the people and lead them to Sinai, / to commune with God and pass along the Word, / to construct the Tabernacle and create a home for God / that divinity / might dwell within every Israelite heart  / and thereby comfort God from loneliness.

After all God’s expectations and demands /we might expect Moses’ strength to be depleted, / that he would be exhausted to the bone / and ready to say; / “Enough! O Redeemer – find a new prophet!  / I can no longer bear the burden / and be Your voice and create bridges! / You are Almighty God! / I am but flesh!  / My strength is gone! / My time expired!”

“Nonsense!” proclaimed the YHVH. / “I am not yet ready for your retirement! / My world remains shattered, / My light obscured, / My heart still broken and aching? / I need you to teach My people / and instill in their hearts / a deep love that may heal My wound. / for I cannot do this for Myself.”

Alas, the Creator-Redeemer’s needs were clear – / to be close, so very close to Moses / that the prophet and Israel together / might wipe away God’s tears / and restore God’s heart  / and heal God’s Name.

Helping a Grieving Child after the Death of a Loved One – Another Difficult Conversation

19 Sunday Jan 2014

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Death is the greatest destabilizing and shattering of life experiences, and is particularly challenging to children who, for the most part, have not as yet developed the life-skills necessary to effectively cope emotionally and spiritually with this magnitude of loss. They consequently need all the support  that extended family, friends, clergy, teachers, therapists, classmates, and community can give them.

What do children know about death and when do they know it?

Very young children under the age of six years approach death with a kind of “magical thinking.” For example, the coyote in the Roadrunner cartoons is consistently pulverized in his pursuit of the Roadrunner. Yet, after every crushing experience, he is reconstituted, comes back to life and continues his pursuit of the Roadrunner. Cartoon characters do not stay dead, and very young children assume that people who die will also return to life.

Some children believe, from an egocentric perspective, that they might have caused the death, and it needs to be explained to them that all people die and that they themselves had absolutely nothing to do with Grandma’s death.

Children over the age of 7 are already beginning to understand concretely and abstractly the meaning of death. Many are fearful for their own safety and the safety of other close adults in their lives. They need reassurance from their surviving parents, grandparents and extended family that everyone else is healthy and has many more years to live, that this was a very sad and/or tragic experience and that it is likely not going to be repeated for many years.

They need to understand, as well, that most illness is treatable and people recover. Just because someone gets sick does not mean that they will die.

Children need to understand that death and sleep are different in order to keep at bay their fear that going to sleep means they, or their loved ones, won’t awaken in the morning.

Children need to know the truth about what causes death, that the disease that killed their loved ones is not necessarily contagious and that their surviving family members are safe.

If children ask about God, I urge you not to say: “God must have wanted Grandma!” “Grandpa is now in a better place!” “God gives us only those burdens that God believes we can handle!”  Such thinking pits God against human beings rather than offer us a divine source of solace and comfort in our loss. The Kotzker Rebbe (Rabbi Menachem Mendel Morgensztern of Kotzk, 1787-1859) said that “God is closest to those whose hearts are broken.”

I am moved by the perspective of the French theologian Teilhard de Chardin, who observed that

“We are not human beings having a spiritual experience. We are spiritual beings having a human experience.”

You might share this idea with your children as it may open their hearts, minds and souls to a greater understanding of who they are at their essential spiritual core.

As a practical matter, I do not encourage children under the age of 5 to attend funerals because they do not understand what is taking place and are often distracting to the mourners. Children over the age of 5 or 6, however, should be given the option to attend after understanding what will take place and what will be expected of them.

Children should be involved in helping to make decisions about the funeral and what happens later in the home.

When the child returns to school, his/her friends also need to be prepared to receive them. The child should be greeted warmly by everyone, invited to join a group of kids at lunch, to walk with classmates between classes, to schedule play dates, and to do homework together.

Classmates should acknowledge what has happened by saying such things as, “I am so sorry that your Dad died.” “I’ve missed you.” “I’ve been thinking about you.” “I can’t imagine what it feels like.” “I’m here for you if you ever want to talk.”

For all of us, there is nothing more painful than the loss of the people we love. This unknown poet, offers comfort, perspective and hope:

“Four things are beautiful beyond belief: / The pleasant weakness that comes after pain, / The radiant greenness that comes after rain, / The deepened faith that follows after grief, / And the re-awakening to love again.”

I have written a booklet (“Preparing for Jewish Burial and Mourning”) that describes in some detail concisely Jewish burial and mourning customs. I believe it can be helpful for you and your children in better understanding how Judaism understands death and mourning and why we do what we do. See my synagogue’s web-site:

http://www.tioh.org/images/Worship/ClergyStudy/preparing%20for%20jewish%20burial%20and%20mourning.pdf

 

Before and After Sinai – A Poem/Drash for B’shalach

10 Friday Jan 2014

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Almighty One: / Was not Moses Your most intimate friend / With whom you spoke face to face / Who You sent to confront Pharaoh / To diminish his name / That Yours might be established / As The Creator and Redeemer of heaven and earth?

Was not Moses Your most cherished shepherd / Who stood strong before the despot / Spoke with broken and heavy speech / Words You placed in his mouth?

Was not Moses Your voice, / And extended hand, / And fingers touching / Water, earth, wind, / And fire, / The all of the all / And beyond?

This friend, shepherd, and prophet / Tended Your people / Through salt-water walls, / Mud and muck / To birth them / And lead them / To You on the mountain / To be Your treasured and cherished people.

But You used Moses / And worked against him / By stiffening Pharaoh’s heart / To demonstrate Your power.

He was Your proxy / And it was You / Who polluted the waters, / And destroyed the crops, / And killed the cattle, / And the first-born.

Moses deserved better / For all he did / On Your behalf / For the sake of Your Name / Than to die alone / And forsaken / In a wilderness grave?

Yes – We can understand / That justice needed a strong fist / Against Pharaoh’s tyranny. / Small minds needed to cower / Before the shock and awe of Your power.

Yes – We can understand  / That You did what You had to do / And used Your prophet / As a means to a greater end.

Before Sinai You commanded Moses / To take his stick and hit a rock / When the people complained of thirst – / And he did as You told him to do.

Moses brought them to You at Sinai / To see Your clouds of fire, / And he taught that in place of the fist / Words are stronger / The spirit sharper than swords / And all must live peacefully / Under their vines and their fig trees / With none to terrorize them.

That was Your dream / Carried by Your prophets / And Moses was the most beloved of all.

Yet, after Sinai / Little changed in the human heart. / Your people are still small-minded / And constricted by need and jealousy / Anger and hate. / They were not ready to live by Your Word alone; / And as the days passed, / And the years rolled by,

Miriam died, / And her waters dried too / And the people complained again / Having forgotten Your dream / And the shock and awe of You.

Now Moses became old / And he lost patience / For the bickering and complaining.

He had restrained You once / At the Golden Calf – / Or have You forgotten? / You sought the destruction of the world / But Moses stayed Your Hand / Quelled Your rage / Because he cared more / About the innocent among his people / Than honoring You.

After Sinai You commanded Moses / To speak – this time – to the rock / That water would flow / And quench their thirst; / But he took the stick / And beat the rock / As he had done before.

This time You punished him / And took from him his cherished dream / To glimpse the Promised Land.

He did everything you asked of him, / Except this once. / In spite You made him die alone / Amid bare thorns and weeds / Without the angels knowing / The Place from which his soul left him.

Moses disappointed You / As we have disappointed You / As You have disappointed us!