Yeah, okay, this is total self-aggrandizement. But why not? Isn't that what the internet is all about?
Anyway, as some of you know, Michelle Miller of the Jewish Voice of Wilmington did a Community Spotlight article on my coming to the community. It's here online now, and you're welcome to give it a look-see.
Wednesday, August 12, 2009
Tuesday, August 11, 2009
So what's next?
We've been having a fantastic time studying the Haftarot at Borders on Concord Pike (rt. 202) in Wilmington on Saturday mornings, but we're fast coming to a close. August 29th will be our last session in Borders, we'll take a break for Labor Day weekend and then we move back into Beth Emeth the following week when services start back up.
In some ways, this kind of experience is very specific to a place; having the setting for our study OUT of the building makes a difference, and while I hope we'll continue to have study opportunities at coffee shops, bookstores and bars (yep, you read that right) throughout the year, I also believe there is the possibility of bringing elements of that experience back into the building.
The question is, what shall this study opportunity look like?
So, if you've come to one (or more) of the Borders study sessions, or you wanted to but couldn't make it, here's your chance to provide some feedback. What would you like to study (assuming we're sticking to Scripture and Torah here), and when? Where in the building (remembering that we're somewhat constrained by the use of space, especially when there's a bar/bat mitzvah in the sanctuary)?
Some options:
What:
In some ways, this kind of experience is very specific to a place; having the setting for our study OUT of the building makes a difference, and while I hope we'll continue to have study opportunities at coffee shops, bookstores and bars (yep, you read that right) throughout the year, I also believe there is the possibility of bringing elements of that experience back into the building.
The question is, what shall this study opportunity look like?
So, if you've come to one (or more) of the Borders study sessions, or you wanted to but couldn't make it, here's your chance to provide some feedback. What would you like to study (assuming we're sticking to Scripture and Torah here), and when? Where in the building (remembering that we're somewhat constrained by the use of space, especially when there's a bar/bat mitzvah in the sanctuary)?
Some options:
What:
- Parashat Hashavua: that is, looking at the weekly portion, either as a whole or a specific section (borrowing from the Conservative Movement's triennial cycle, where they chop the portion into 3 sections). This is certainly my preference, but I'm open to ideas.
- Continuing with the model we currently have, which is looking at the Pentateuch a couple of verses at a time and doing a long, deep study of the text, taking about 7-ish years to complete the cycle.
- Either, but don't just use Plaut (the Reform Movement's Torah: A Commentary) but other texts as well (Eitz Hayyim, A Women's Commentary, etc.).
- at 9:30-10:30am, as we currently are doing it.
- from 9:00-10:30am, to allow for an additional half-hour and give Cantor Stanton a chance to teach from time to time
- Have it attached or anchored by the morning service somehow.
Wednesday, August 5, 2009
A shehechiyanu moment
"Do you like your new neighborhood?" Asked L., the 6-year old daughter of one of our neighbors.
She was holding my dog's leash, while her younger brother E. rode his trike in the driveway and my son was playing with his fire truck.
This week, in the Torah portion Eikev, we are commanded that, when we have settled into the land and have eaten our fill and are satisfied, we must then bless the Eternal. It is the prooftext the rabbis use for birkat hamazon, the grace after meals (more on that Friday night, if you come out to CBE). But it seems to me that this text was pretty appropriate for my afternoon experience.
"Yeah" I said, while thinking that if that wasn't a moment to say shehechiyanu, the blessing we say at moments of renewal and celebration, I don't know what is.
Do you have a shehechiyanu moment that sticks out in your mind? Take a minute and share it in the comments section below!
She was holding my dog's leash, while her younger brother E. rode his trike in the driveway and my son was playing with his fire truck.
This week, in the Torah portion Eikev, we are commanded that, when we have settled into the land and have eaten our fill and are satisfied, we must then bless the Eternal. It is the prooftext the rabbis use for birkat hamazon, the grace after meals (more on that Friday night, if you come out to CBE). But it seems to me that this text was pretty appropriate for my afternoon experience.
"Yeah" I said, while thinking that if that wasn't a moment to say shehechiyanu, the blessing we say at moments of renewal and celebration, I don't know what is.
Do you have a shehechiyanu moment that sticks out in your mind? Take a minute and share it in the comments section below!
Thursday, July 30, 2009
Renew Our Days as of Old
"An apocryphal story is told of Napoleon Bonaparte entering a darkened synagogue and observing weeping Jews, sitting on low stools. Asking what misfortune had occurred to cause such behavior, he was informed that it was the ninth day of the Hebrew month of Av.
On that day, as Napoleon learned, Jews commemorate the destruction of the First and Second Temples in Jerusalem and the fall of the Fortress of Betar. The day, marked with a 25-hour fast and a public reading of the book of Lamentations, signifies not only the loss of Judaism's singular holy site but the end of independent political sovereignty and the eventual expulsion, a second time, into exile.
On hearing that story, Napoleon exclaimed: "A people that cries these past 2,000 years for their land and temple will surely be rewarded." " (Yisrael Medad, from this article).
Today is the 9th of Av. For Liberal Jews (and most American Jews) it is not a day of special commemoration. For some of us, the day only makes sense if we assume ourselves to be in galut, or exile, which many of us do not, even if we live in the diaspora. For others, there is nothing to mourn; the Temple Cult was an archaic practice of animal sacrifice and we as a people have moved on to a higher, more ethical and spiritually meaningful mode of religiosity. For yet others, there is a sense we should be celebrating the return (and over 60 years) of a Jewish state in Israel.
For many Jews, however, it is still a powerful day. There is nothing like going to the kotel, the Western Wall, on the eve of the 9th of Av and seeing an endless sea of people of all ages sitting low to the ground, reciting the liturgy in small groups and literally weeping. And this is in Israel, in Jerusalem!
For what do they weep? I think that's a worthwhile question for us to ask, even if we feel ambivalence toward the day. This is a chance, some 7 weeks before Rosh Hashanah, to take stock. And there is much to lament. There are too many of us are not free: those in Darfur. Those in Iran. Those brought to this country to work in near-slavery conditions. Gilad Shalit. There too many of us are in exile, physical and spiritual, who feel a disconnect from their neighbors, their land, their country, their people, their God. Too many of us worry that Israel is going down the wrong track, that synagogues and other Jewish institutions are missing opportunities to be relevant, that Jews are increasingly voting with their feet, and are voting for something other than their tradition.
Will Eisner, in Dropsie Avenue, his 3rd novel of the "Contract with God" trilogy, views the lifespan of a neighborhood as a constant cycle of people moving in and people moving out, either by choice or happenstance, where to remain is to be exiled from opportunity but to depart is to abandon identity. The 9th of Av gives us an opportunity to look at the world around us and its brokenness--as well as our own sense of alienation, whatever it may be--and just have a moment of catharsis, a big cry-off so we can approach the New Year with, as the prayerbook says, "hope in our hearts and eternity in our thoughts." It is that nadir, that depth that allows us to rise again to move to creation, redemption and revelation again.
Lamentations ends with the words we recite at the end of the Torah service: "Renew our days as of old!" We long for an idealized past, be it through "King Arthur" fantasies or retro music stations , but we also look toward a future Redemption, a wholeness that we can only make together.
On that day, as Napoleon learned, Jews commemorate the destruction of the First and Second Temples in Jerusalem and the fall of the Fortress of Betar. The day, marked with a 25-hour fast and a public reading of the book of Lamentations, signifies not only the loss of Judaism's singular holy site but the end of independent political sovereignty and the eventual expulsion, a second time, into exile.
Today is the 9th of Av. For Liberal Jews (and most American Jews) it is not a day of special commemoration. For some of us, the day only makes sense if we assume ourselves to be in galut, or exile, which many of us do not, even if we live in the diaspora. For others, there is nothing to mourn; the Temple Cult was an archaic practice of animal sacrifice and we as a people have moved on to a higher, more ethical and spiritually meaningful mode of religiosity. For yet others, there is a sense we should be celebrating the return (and over 60 years) of a Jewish state in Israel.
For many Jews, however, it is still a powerful day. There is nothing like going to the kotel, the Western Wall, on the eve of the 9th of Av and seeing an endless sea of people of all ages sitting low to the ground, reciting the liturgy in small groups and literally weeping. And this is in Israel, in Jerusalem!
For what do they weep? I think that's a worthwhile question for us to ask, even if we feel ambivalence toward the day. This is a chance, some 7 weeks before Rosh Hashanah, to take stock. And there is much to lament. There are too many of us are not free: those in Darfur. Those in Iran. Those brought to this country to work in near-slavery conditions. Gilad Shalit. There too many of us are in exile, physical and spiritual, who feel a disconnect from their neighbors, their land, their country, their people, their God. Too many of us worry that Israel is going down the wrong track, that synagogues and other Jewish institutions are missing opportunities to be relevant, that Jews are increasingly voting with their feet, and are voting for something other than their tradition.
Will Eisner, in Dropsie Avenue, his 3rd novel of the "Contract with God" trilogy, views the lifespan of a neighborhood as a constant cycle of people moving in and people moving out, either by choice or happenstance, where to remain is to be exiled from opportunity but to depart is to abandon identity. The 9th of Av gives us an opportunity to look at the world around us and its brokenness--as well as our own sense of alienation, whatever it may be--and just have a moment of catharsis, a big cry-off so we can approach the New Year with, as the prayerbook says, "hope in our hearts and eternity in our thoughts." It is that nadir, that depth that allows us to rise again to move to creation, redemption and revelation again.
Lamentations ends with the words we recite at the end of the Torah service: "Renew our days as of old!" We long for an idealized past, be it through "King Arthur" fantasies or retro music stations , but we also look toward a future Redemption, a wholeness that we can only make together.
Saturday, July 25, 2009
An interesting follow up regarding the busted rabbis in NJ
Slate posted this article, initially explaining the myriad (traditional) Jewish positions on organ donation, but dealing with the possible thought processes the rabbis in NJ recently busted for all kinds of stuff--including dealing in black market organ donation--might have had. That is, in their minds, they may have thought they were saving lives (and if they benefited, what's the harm?).
The best point in the whole article comes from Rabbi Michael Broyde of Emory University: "The real question is, Why is there a shortage? Why do people go out and buy kidneys? Because they desperately need kidneys and there aren't any," he says matter-of-factly. "There's no black market for feces," he adds. "There's no black market for things that nobody wants."
Another reason we as Jews should leave aside so-called taboos and 'prohibitions' against organ donation and take up the cause, knowing that it will save lives.
The best point in the whole article comes from Rabbi Michael Broyde of Emory University: "The real question is, Why is there a shortage? Why do people go out and buy kidneys? Because they desperately need kidneys and there aren't any," he says matter-of-factly. "There's no black market for feces," he adds. "There's no black market for things that nobody wants."
Another reason we as Jews should leave aside so-called taboos and 'prohibitions' against organ donation and take up the cause, knowing that it will save lives.
Thursday, July 23, 2009
Bad for the Jews?
Well, it ain't good...
I don't usually comment on current events (frankly, do I usually comment on anything?) but this...
I'm not going to pretend that it isn't possible to let the 'power' of being clergy go to your head: gifts from admirers take a weird turn, you start seeing your discretionary fund as literally your discretionary fund, and before you know it you've gone down the rabbit hole. We've seen it with plenty of rabbis, ministers, and other leaders from various religions and denominations (isn't that what Doubt is all about?). Chazal (the rabbis of old) knew that they were in a position that could lead even the most upright person astray. That's why they expend so much ink reminding themselves of their responsibilities:
"Antigonus of Socho received the Torah from Shimon the Righteous. He used to say: Be not like servants who minister unto their master for the sake of receiving a reward, but be like servants who serve their master not upon the condition of receiving a reward; and let the fear of Heaven be upon you."
"Shimon ben Shetach said: Examine the witnesses diligently and be cautious in your words lest through them they learn to falsify."
"Hillel used to say: He who aggrandizes his name, loses his name. He who does not increase his knowledge, decreases it. He who learns not, forfeits his life. He who makes unworthy use of the crown (of the Torah) shall pass away."
Those are just from the first chapter of Pirkei Avot. I could go on ad nauseum.
American jurisprudence asks us to view them as innocent until proven guilty, and even if that is true, or that they undertook this adventure in their minds to benefit their congregations somehow, it should be a reminder to all of us in positions of (relative) authority of our task and our responsibility...
I don't usually comment on current events (frankly, do I usually comment on anything?) but this...
I'm not going to pretend that it isn't possible to let the 'power' of being clergy go to your head: gifts from admirers take a weird turn, you start seeing your discretionary fund as literally your discretionary fund, and before you know it you've gone down the rabbit hole. We've seen it with plenty of rabbis, ministers, and other leaders from various religions and denominations (isn't that what Doubt is all about?). Chazal (the rabbis of old) knew that they were in a position that could lead even the most upright person astray. That's why they expend so much ink reminding themselves of their responsibilities:
"Antigonus of Socho received the Torah from Shimon the Righteous. He used to say: Be not like servants who minister unto their master for the sake of receiving a reward, but be like servants who serve their master not upon the condition of receiving a reward; and let the fear of Heaven be upon you."
"Shimon ben Shetach said: Examine the witnesses diligently and be cautious in your words lest through them they learn to falsify."
"Hillel used to say: He who aggrandizes his name, loses his name. He who does not increase his knowledge, decreases it. He who learns not, forfeits his life. He who makes unworthy use of the crown (of the Torah) shall pass away."
Those are just from the first chapter of Pirkei Avot. I could go on ad nauseum.
American jurisprudence asks us to view them as innocent until proven guilty, and even if that is true, or that they undertook this adventure in their minds to benefit their congregations somehow, it should be a reminder to all of us in positions of (relative) authority of our task and our responsibility...
The Rabbi Speaks (on the radio)!
So one of the interesting things that happens when you're a rabbi in a medium sized, geographically concentrated Jewish community is you get to go on the radio! WDEL , the local am station, has a Sunday morning program called "The Rabbi Speaks", and all the local rabbanim get to record a 9 minute segment every other month or so. Today was my first recording. Gerald Butts, introduced me to the studio and did the recording (I came in under). It was fun, albeit nervewracking (like most people, I'm not thrilled with the sound of my own voice).
So if you're interested, you can hear the program live at WDEL this Sunday at 9:05am (just hit the "Listen Now" button on the website). I'll try to figure out if I can get a copy to post legally or if they archive it online somewhere. Also forgot to get pictures; will do so next time in September.
I'll be curious as to the response, as it involves a little Pink Floyd (two different songs). So we'll have to see!
So if you're interested, you can hear the program live at WDEL this Sunday at 9:05am (just hit the "Listen Now" button on the website). I'll try to figure out if I can get a copy to post legally or if they archive it online somewhere. Also forgot to get pictures; will do so next time in September.
I'll be curious as to the response, as it involves a little Pink Floyd (two different songs). So we'll have to see!
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