Ed Feinstein on Abraham Joshua Heschel

היום ארבעה ושלשים יום שהם ארבעה שבועות וששה ימים בעמר
Today is thirty-four days, which is four weeks and six days of the omer
יסוד שבהוד
A day of foundation in a week of humility

(Yes, I know I skipped day 33--it was counted but not written. More on that another day :)

Thanks to Rabbi Noa Kushner, the guiding light of The Kitchen, a wonderful new Jewish community in San Francisco, this evening we were honored to have Rabbi Ed Feinstein teach on Rabbi Abraham Joshua Heschel. This is a combination that cannot be beat. Ed Feinstein is an amazing teacher--engaging and entertaining, with the knack of bringing light into density, guiding us in.

I've read some Heschel--I don't think you can be a Jewish educator and not read The Sabbath. I even teach about him to the 7th & 8th graders in my classes. I show them the photo of Heschel on the Selma March in 1965 with Martin Luther King, Jr, about which Heschel said, "I felt my legs were praying." I talk about his description of Shabbat as a "Palace in Time." But like so many great philosophers, you really need a teacher to help unpack and understand their thoughts. I couldn't approach any understanding of Martin Buber's "I and Thou" until I studied it with Norman Fischer. I think now I have a chance to delve more deeply into Heschel writings having heard Ed Feinstein this evening.

I wish I could share tonight's teaching--but there's too much to process right now. I can say that it's nights like this that invigorate me. I get insights into Judaism that I can pass on to my students, hopefully giving them some inspiration. Tonight I got bits on prayer and religion that may help me answer some of the larger questions my students ask--why does religion matter; what is prayer about. I got an affirmation on the need for both kavannah and kevah in Jewish practice from yet another source. It's so great when I gain the language that helps me teach.

A master teacher sharing the thoughts and words of a master philosopher--no, it doesn't get much better than that.

Accidents will happen

היום שנים ושלשים יום שהם ארבעה שבועות וארבעה ימים בעמר
Today is thirty-two days, which is four weeks and four days of the omer
נצח שבהוד
A day of perseverance in a week of humility

I knocked over a glass of wine tonight on the table where I was also doing some Torah study. On the table was my new book, From God to Verse, which I wrote about the other day. I caught the spill early and little damage was done to the book. But it's red wine, and the stains on the edges will always remain.

On one hand, I'm bummed. It's a brand new book, some would say a sacred book, as it is a translation of theTorah. I hate that it is, in some ways, marred so early in its life. But on the other hand (I have 5 fingers :), it shows that the book is used--not stuck on a shelf for show. It lives where I live, and real life is not a neat experience.

I love books, but I will not revere them to extent that they become separate from my life. I shouldn't willfully harm them, but stuff happens. I would rather hold my books near and deal with the accidents that may occur, than feel the need to treat them so gingerly that I can only use them in pristine conditions. Those that are expensive and/or in fragile condition need special care--I won't eat or drink near them, nor take them to a beach. And I will certainly be careful around books that are not my own.

I like to buy books so I can treat them as my own. I underline many books for future reference, and some books will be around when accidents happen. But those marks will shown their importance in my life and in my thoughts. In some ways, they are badges of honor.

Invisible, Intangible

היום אחד ושלשים יום שהם ארבעה שבועות ושלשה ימים בעמר
Today is thirty-one days, which is four weeks and three days of the omer
תפארת שבהוד
A day of compassion in a week of humility

When words fail me, I turn to others. Ruth Brin is one of my go-to Jewish poets. I've used her poems in prayer services and as a way to transition from meditation. Here is one of my favorites:

Invisible, Intangible 

All the invisible things fill our days,
Music and love and laughter;
All the intangible things affect us,
Words and anger and prejudice 

You are invisible and intangible,
A God of moods and relationships.
Within us, you are the spirit of unity,
Beyond us, You are the guide to greatness. 

We pray to You with an invisible, intangible prayer.
You answer with a flaming sunset
And the touch of a baby's cheek.

Shabbat Shalom

Moonlight and Darkness -- either can lead to freedom

היום שלשים יום שהם ארבעה שבועות ושני ימים בעמר
Today is thirty days, which is four weeks and two days of the omer
גבורה שבהוד
A day of strength in a week of humility

This week's Torah parasha, Emor, is one of those that lists the biblical holidays. While studying it  with the bright full moon of Pesach Sheni shining, I was reminded that the moonlight must have been comforting for the Israelites as they left Egypt, guiding them through the dark of the night.

Last night in my class on resistance during the Shoah, the Holocaust, I showed a short film about the Jewish Partisans who lived in the forests of Eastern Europe and did all they could to sabotage the Nazi war effort. One of the partisans described the need for the cover of darkness. The moon was the enemy--the fog, the snowfall, the dark was your friend.

Different paths to liberation . . .

Seder Redux

היום תשעה ועשרים יום שהם ארבעה שבועות ויום אחד בעמר
Today is twenty-nine days, which is four weeks and one day of the omer
חסד שבהוד
A day of loving-kindness in a week of humility

Today is a odd little mark in the Jewish sacred calendar - Pesah Sheni -- Second Chance Passover.  It's very specifically mentioned in the Torah that if you are "are defiled by a corpse or are on a long journey," while the first seder is going on, you celebrate exactly one month later.

I should ask one of my rabbi friends if there are accounts of anyone following this ritual. The only remnant of it I know is a minor change in the morning service (for those who care--no Tachanun). I always love the second-chance nature of this, as I've noted before here and here.

It also cements the importance of tribal memory. The Exodus story is the start of our birth story. No longer a large family--we are a nation. The period from Pesach to Shavuot to Sukkot defines us--Creation to Revelation to Redemption.

Torah in Rhyme

היום שמונה ועשרים יום שהם ארבעה שבועות בעמר
Today is twenty-eight days, which is four weeks of the omer
מלכות שבנצח
A day of nobility in a week of perseverance

I have long felt that the Torah is one long epic poem. As someone who chants from the scrolls regularly, I am sensitive to the lyrical nature of the writings. So when I read somewhere--possibly from Rabbi Rachel Barenblat's blog, The Velveteen Rabbi, although I can't find the reference right now--that someone had translated the entire Torah into rhyme, I was intrigued, and ordered the book. It came today, and I am glad I followed my instinct.


This is not a book geared for children, although I can already see that there are times it is a bit Dr. Seuss-like. It's all there--the good, the bad, the ugly. Seth Brown has left nothing out. He explains in his introduction:

"So, there's this sacred text. This very large, very old, very sacred text. And I had the dual goals of making it as appealing as possible (for maximum enjoyment) while changing it as little as possible (for maximum sacredness). 

Now, either one of these things alone seems simple enough. To change it as little as possible, you just leave it as is, and read one of the fine standard translations already on the market. . . Or to make it as appealing as possible, you might cut out all the genealogies and legal codes, keep only the most action-packed stories, and make a movie out of it. 

To do both, thought, is a little trickier. If the Torah were a friend of mine (and at this point, we've spent enough time together that it's not too much of a stretch), I'd say, 'Hey Torah, put your best foot forward, but be yourself.' Because when you have a sacred text, it's not really kosher to go cutting out large parts of it just because you don't enjoy ark-building instructions as much as giant floods."

One thing I already like about the book is the summary, in verse as well, that he has for each chapter. I think this will be great to show my b'nei mitzvah students as they prepare to study their parshiot. While I don't expect them to write in rhyme, I think it's a good example of one way to give the context of the text in your own voice.

I won't give my opinion of Brown's treatment of the text and his translation until I have spent more time with the book. Looks like this may be my Shabbat companion for a while :)

Aviva Zornberg - Part 3

היום שבעה ועשרים יום שהם שלשה שבועות וששה ימים בעמר
Today is twenty-seven days, which is three weeks and six days of the omer
יסוד שבנצח
A day of foundation in a week of perseverance

Last night I attended my third Aviva Zornberg event in two days. This one was in Berkeley at the Graduate Theological Seminary. Once again, I have to synthesize it myself before I will attempt to share the full teaching. I'll just give you some bits to "chew" on.

This teaching centered around Yakov, his wife Rachel, and his mother Rifka. The spark was two small pieces of Torah. The vow that Yakov made after his dream of the ladder - Bereshit 28:20-21 "And Jacob vowed a vow, saying: 'If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on, so that I come back to my father's house in peace." And one small piece of information that seems to stand alone - Bereshit 35:8 - "And Deborah, Rebekah's nurse died, and she was buried below Beth-el under the oak; and the name of it was called Allon-bacuth."

Rifka, the Torah tells us, loved Yakov and favored him over his brother, Esau. But she has her own identity issues, and those issues are carried out through her relationship with Yakov. Yakov has this special bond with his mother, but that is also complicated. He is not there when she dies, and is only able to mourn her through the death of her nurse, Deborah. She is buried at the place of his dream, at Beth-el. His is not as able to mourn is love, Rachel. She dies in childbirth and, feeling what is happening, wants to call her son "Ben-oni" - child of pain, child of mourning. But Yakov, in denial perhaps, calls his Benjamin - child of strength, child of long-life. Whose strength - whose long life.

There is much more, but I need to process first. I will not be able to reproduce the teaching, but I can find a way to take the learning and make it part of my Torah. And, as is our tradition, I will always give this teaching in the name of the teacher--the amazing Aviva Zornberg. And I will chew on this myself throughout the year. Then she will return to give me more food for thought.

Aviva Zornberg, Part 2

היום ששה ועשרים יום שהם שלשה שבועות וחמשה ימים בעמר
Today is twenty-six days, which is three weeks and five days of the omer
הוד שבנצח
A day of humility in a week of perseverance

Still processing last night's Avivah Zornberg teaching on the spies--a bit easier than than the morning session because I have notes. There's no way I can give it any justice right now, but here are some bits . . .

There was a tie to the morning session, since there was an element of voice. It was in another Aviva Zornberg session some years ago that I got that Bamidbar/במדבר, in the wilderness - also has within it in the word for speak - debair/דבר. The wilderness is a place where the Israelites must learn to speak a new language--the language of free people, not slaves. The language of people looking forward to a new land, not the language of fear that stops us from moving ahead. And yet, we must be willing to hear both the fear and the freedom. The new generation is the extension of the older one--it's just that they can hear and acknowledge the hard stuff in the old language as well as the love the lives in the new.

I also loved the view that God would not let Moses into the land because God sees Moses wants to say "you see--I told you so--it IS a good land." But Moses doesn't get that he is the exception. He did not experience the same hardships that were put upon the Israelites. He could have a clearer vision than they could--he needed to appreciate the growth of the new generation, not play "I told you so."

And back to a play on the word "Bamidbar." Dr. Zornberg says that Bamidbar, the book of the wilderness, is also the book of "Bewilderments." It is a book of understanding, or, more accurately, misunderstandings of where the Israelites are in their place, in their faith, in their psyche. They need to go on the long route and then, when that is not enough, need to extend to the next generation who can confront both the tov/טוב - the good - and the rah/רע – the bad of what lies in front of us.

Aviva Zornberg 2013 - Part 1

היום חמשה ועשרים יום שהם שלשה שבועות וארבעה ימים בעמר
Today is twenty-five days, which is three weeks and four days of the omer
נצח שבנצח
A day of perseverance in a week of perseverance

This morning I was at a teaching given by Dr. Aviva Zornberg--the first of three I will attend this weekend. She is such an incredible scholar and teacher. Each session she takes us on a journey, often winding in many directions, and yet always gets us back to the point. I am always left with new perspectives on these ancient stories.

Since this session was an after kiddush program on Shabbat, I could not take notes. That meant that for the first time I would just sit back and soak in her teaching in the moment--not knowing what would stick. The topic was "Murmuring of the deep . . . " and centered on Moses' inability/unwillingness to be the spokesperson for the Israelites.

What does it mean to speak for people--to be their spokesperson and/or to be their advocate. What is it to "hear one's voice," or hear another's. What stays inside, what comes out, what is the sound. What does our speech have to do with what we know/what we teach/what we share.

I'm still mulling over this right now. Running through my mind are some of her closing words. That not understanding something is the first step to understanding. It means, at least, that you are taking it in, that you are hearing the words and voicing your thoughts. Once that dialogue is open, the connections will come.

A Shabbat that we all need . . .

היום ארבעה ועשרים יום שהם שלשה שבועות ושלשה ימים בעמר

Today is twenty-four days, which is three weeks and three days of the omer
תפראת שבנצח
A day of compassion in a week of perseverance

Thankful that we can all have a Shabbat of peace.

Going for a Quiet Mind

היום שלשה ועשרים יום שהם שלשה שבועות ושני ימים בעמר

Today is twenty-three days, which is three weeks and two days of the omer
גבורה שבנצח
A day of strength in a week of perseverance

Right now, I only have no words---or too many.
I'll just look forward
and lengthen my entry into Shabbat

Never Again?

היום שנים ועשרים יום שהם שלשה שבועות ויום אחד בעמר

Today is twenty-two days, which is three weeks and one day of the omer
חסד שבנצח
A day of loving-kindness in a week of perseverance

Last week, a young teacher at the synagogue school where I teach, found out that I was teaching a  course on the Holocaust and offered any assistance I might need. He's taught the Holocaust before, he said. I thanked him, said I would keep it in mind.

Today at school during our dinner time, the teachers were gathered at one table and we got on the subject of Holocaust literature, since another teacher is taking a class on the subject. The same teacher who offered me help last week said that he didn't like to read Elie Wiesel. I asked why. He explained that there's just too much emotion. He can deal with the history, but reading the personal story made him too uncomfortable.

This floors me. How can you teach Holocaust without emotion, without feeling "uncomfortable." I know that it is important to get my students to that place, albeit in a safe environment of support. I need them to feel what happened in order to understand what happened, and why it cannot happen again. It's hard enough to reach this generation about the importance of this time, these events, to us as Jews and as citizens of the world. Knowing there are these kinds of teachers who will just teach the facts without making the emotional connection that is needed to touch the hearts and souls of these kids worries and upsets me. How will they even get close to understanding how and why this happened and why we must work to fulfill the promise of "Never Again."