Judaism

Torah Commentary: Perashat Vayera- The Non-Sacrifice of Isaac

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I don’t think I need to retell the story of the akedah, the “sacrifice of Isaac” by his father Abraham, following the word of God, I find it emotionally difficult to retell the tale in a literal manner. I do think the entire episode demands a dramatic reevaluation. I suppose, if I wanted to put my problem with this passage in an inflammatory manner, I could ask, what kind of God is it that puts any person through this kind of “test”, and what kind of man is Abraham if he chooses to follow such a command? Eli Wiesel tells the story of a woman at the gates of Auschwitz (a story borrowed and corrupted in Sophie’s Choice) who is asked to choose which of her two children will be sent to the crematorium, her immediate response is a howling, shrieking insanity; her tormentors shot her on the spot. No human being can or should ever be put through what may be the cruelest form of torture, the loss of a child, certainly not by a compassionate God.

Earth-based Religions

Did the Flood Actually Happen?

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When it comes to the Bible, most spiritual progressives are not literalists – particularly when it comes to the seemingly nursery rhyme stories of Bereishit, the Book of Genesis. If we place any credence at all in the stories of Adam and Eve, Cain and Abel, Babel and the Flood, it is likely through the Joseph Campbell-inspired lens of a mythologized history that reflects our inner genealogy as much as it does external or historical fact. But what if the story of Noah and the Flood, as caricaturized and smoothed over as it may be (the ants come marching two by two…), were a preserved fragment of real historical experience?

Judaism

Torah Commentary: Bereishit- Being and Prayer

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…the Word is the Word,
the Word shows the extent of our
Verbal incapacity,
Cut off from reality,
The sound of these words serving us deceptively. Yet the value of imagery,
What we put into these words… Antonin Artaud
The message of the opening passages of the Torah is a message about being. As Rashi points out with his very first comment, the narration of the creation is meant to teach us not basic lessons in science and cosmology, but rather something about our being in the world. As this question of “Being” is so fundamental an aspect of contemporary discourse, it is worth addressing, right at the Beginning.

Judaism

1. A Brief Meditation- Between Yom Kippur and Sukkot 2. The Social Space of the Sukka

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A line in Neila caught my attention at the end of Yom Kippur. It reads:
“our remains will be naught but dust, thus God has given us many prayers”. Recognizing the emptiness of the confrontation with that void, that abyss of non-existence, we are given the chance to utter words which suggest a meaning for existence, prayers for life, for the existing world and the people which inhabit it. We know we are alive because we can still pray, still dream of beautiful things. This brought to mind R. Pinchas of Koretz’s line, that it is our swaying during prayers which cause the winds to blow (the winds which then cause the grass to grow).

Judaism

Swimming The Ocean of Night: Welcoming the Fall Season

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We are entering the time of dreaming, of storytelling, of playing with the landscapes of the imagination, the fabric of our own subconscious. As we harvest the bounty of the summer growth, we each have our own personal harvests to gather in, internally pulling on the threads of our own being, reflecting on memories from the season that has just finished. The gates are open for all memories, and it is usually the ones we try to push away which will arrive the loudest. It is in the darkness of night where we meet our own reflection, our own shadow.

Judaism

Some Thoughts for Rosh Hashana, the Hebrew New Year

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Shofar And Time

…If all time is eternally Present, All time is unredeemable… T. S. Eliot, Burnt Norton
Central to, or lurking behind, if you will, any discussion appropriate to Rosh Hashana is the problem of time. For while we all talk of Rosh Hashana as a celebration of the “New Year”, the texts, biblical and talmudic, are rather ambiguous as to what the actual date of creation is. One thing is certain- Rosh Hashana is not meant to signify the date of the creation of the world per se, but more likely, to commemorate the creation of humanity, at best, according to a talmudic debate. The talmud offers the following alternatives: Was the world created in Nisan, half a year away from Rosh Hashana, or was the world created the week before Rosh Hashana, that is, Rosh Hashana commemorates the sixth day of creation, and as such is meant to celebrate the creation of humanity?

Judaism

Drinking from the Well: Remembering our Origins

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To fully celebrate our birthday, to fully enter this new year in a humble, sacred way, with ‘right’ vision & intention, the invitation is to first sink into our depths and remember our origins; to recall our own selves as a part of life, inseparable as a member of Gaia’s community, sharing space with our brothers and sisters, the birds, trees, animals, clouds, flowing waters, rich soils, burning magma, shooting stars, billions of bacteria. And to remember the beauty of generosity from which we were first formed. As humans, can we return, re-member, acknowledge this web of life we are a part of & begin dancing this truth with all of creation? Not as savior. Not as creator. Not as destroyer. Just as humble, beautiful beings in this family of life. Can we transform our day of remembering into a celebratory new year for all beings we share this life with?

Judaism

Torah Commentary- Nitzavim 1. A Covenant of All of You 2. Face Hidden, Face Revealed

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Nitzavim I. A Covenant of All of You
“Today you all stand before Gd, your chiefs, your elders…all of Israel, your children, wives, the strangers in your midst, from the woodchopper to the water carrier, to enter into a covenant with God…”
With these words, the covenant between God and the people of Israel is established. But a covenant with whom?  With rabbis? Scholars? What does a “covenant” mean or establish? The answer to many of these questions are implicit in the verse itself, and the answers are not what we might expect, and perhaps we will understand why this passage was chosen to be the one always preceding Rosh Hashana, the Hebrew New Year.

Judaism

Torah Commentary- Ki Tavo: Curses, Blessings, and Cinema Studies

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Perashat Ki Tavo, read this week, is noteworthy for containing a lengthy restatement of a blessing and curse sequence. Not the cheeriest or most readable of passages by any means, rather a long recitation of all the nastiness that will overtake the people should they fail to hearken to God’s word. I suspect the custom of reading these sections fast and sotto voce was not one that needed to be forcibly impressed upon the community; one wants to be done with these passages. Especially as this is a repeat performance, in that there already was a full set of curses already presented in Leviticus. So it will come as no surprise to regular readers that specifically within this bleakest and most unwelcoming of passages, the mystical commentators will find a powerful contemporary message of hope and redemption, defining a concept of self with interesting parallel to themes in contemporary cinema studies.

Judaism

Weekly Torah Commentary: Ki Tetze- A Mezuzah for our Monitors

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This week’s text presents a commandment that at first glance seems to be a straight ahead safety regulation, a precept not necessitating elaborate theological discourse:
(Devarim 22:8) If you build a new house, you must build a maakeh, a parapet or guard rail for your roof, lest you bring blood upon your house should someone fall off. The midrashic and medieval commentators discuss some interesting points regarding predestination and punishment , (debating whether the person who fell was meant to fall, but even if he was doomed, don’t let it be your house that is the cause of death…), but today, I really want to think  about roofs, what they mean and symbolize. Bachelard, in his “The Poetics of Space”, contrasts
“the rationality of the roof to the irrationality of the cellar. A roof tells its raison d’etre right away; it gives mankind shelter from the rain and sun he fears…We “understand” the slant of a roof. Even a dreamer dreams rationally; for him, a pointed roof averts rain clouds.