Rabbit Hole graphic

Monday, March 23, 2015

Where in the world is God?



 March 23, 2015

Talking with our children about God                                
It was late Friday afternoon.  A friend, who is a congregational rabbi, had emailed me.  It had slipped her mind that she had a family program on Sunday for her 2nd and 3rd grade families.  The subject was “Talking about God with your children”.  She knew what she would say to the parents when they were with her alone.  Could I please help her with a project for the parents and their kids to do together.  That was what I was thinking about as I walked to Kabbalat Shabbat services at my friend Micah’s house. 

The room where Micah would lead his original musical Kabbalat Shabbat service was slowly filling up. Micah sang from his soul.  Most individuals in the room seemed to connect with him very easily. Each one settled into her own prayer mode.  To me it felt like most slipped easily into his own level on the spectrum of ecstasy. When I am comfortable in a prayer community my goal is to connect with God but that goal is rarely achieved.  I pray with my eyes open, usually.  Sometimes I observe a person, often a child in a communal setting, whose way of being present helps me feel God’s presence.  This Kabbalat Shabbat was such a time.
“D,”[1] a two year old little girl, was there as she usually is.  She is the daughter of a colleague of mine. After a snack, she watched and listened but mostly she went from one person she knows to another.  She came to my friend Melilla who was sitting on the floor in front of me.  She would sit on her lap for a few seconds and then get up and return to her Mom. About 30 seconds later, she was back again.  Melilla put her hands out, palms up and “D “ put her hands, palm down, on Melilla’s.  After a few visits to Melilla’s lap, “D” changed her repertoire of behaviors. Instead of returning from her Mom to Melilla’s lap, she stood in front of Melilla.  She stared at Melilla’s face.  She tilted her head, apparently to enable herself to look more deeply into Melilla’s eyes.  She leaned over slightly to get closer and then she furrowed her brow.  Melilla was still.  I couldn’t see her face.  “D” was also still, totally focused.  I was witnessing a spiritual connection as only a child can make.[2] God’s presence was palpable for me. There were many present whose prayer had invoked God-for themselves.  I often feel isolated in a room full of adults each one engaged in her own variety of ecstatic praise of God.  I’m simply not there.  But “D” reminded me that in our most natural state, when we are able not to be constrained by self-consciousness, sensing the presence of God comes quite naturally.  For the umpteenth time in my life, my enthrallment with a small child had reminded me that God is always present with and for us; if only we can find that capacity to be open to connecting with God which comes to us naturally as children, but often eludes us as we become adults.
So motzei Shabbos I emailed my friend with my idea for a parent-child project.  Make a book. The title will be: “Where in the world is God?”  Bring in magazines or pictures from the internet of things that reflect God’s presence in the world: nature pictures, fruit or veggies growing, animals, bugs, oceans, blue or stormy skies, love; the list is endless.  The last page of this book is the key.  Get some shiny, reflective paper that will act like a mirror. Have the child glue it on the last page.  She will look into it and see herself.  Ask the parents to take a look in the mirror, too. It won’t surprise them that they will see a reflection of their own faces in the mirror.  They might be grateful for the gentle reminder that God is in each of us-even, maybe especially, when we don’t feel that Divine spark in ourselves. And there is the answer to the question: Where in the world is God?  God is everywhere, including inside each of us.  As human beings, and particularly as Jews, we can bring God into our lives by actively reminding ourselves that there is a Divine spark within each of us.  God will be in the place where the soul of one acknowledges the soul in another.  We stand a better chance of letting God into our hearts and having the privilege of walking through life feeling the comfort and safety of being in partnership with God, when we remember that-and look for it in the mirror.



[1] Abbreviation to protect privacy
[2] Apropos to the title of this reflection, after years of witnessing parents and children talking together, I have observed two things:  First, it is more difficult for parents to talk with their children about God than it is to talk with them about sex.  Sex they know about and they can always rely on a book if they don’t trust themselves to discuss it alone!  They don’t know how they feel about God. Often,  for whatever reason they seem disinclined to rely on somebody else’s words.  They are unaccustomed to saying “I don’t know” and they nervously, jump to conclusions about what the child wants to know.  I remember the classic story about a young child going to his father and asking “Daddy, where did I come from?”  His father became very nervous, his throat was dry and beads of sweat were gathering on his forehead.  “Well,” he said “I don’t know how to explain it to you.  It’s complicated.”  Sensing he father’s anxiety the boy said “Dad, I just want to know what city I was born in.”

The second thing I’ve learned by observing children and addressing their questions about God is that children are naturally very spiritual.  It’s us adults, who in our own anxiety, knock it out of them rather than cultivating it.

Friday, January 30, 2015

A Parable




                                                            Ma’ayan Sands- A Parable
This offering was originally written as a final project for a class in Tefillah.  I don’t know why I was drawn to offer a home woven parable…about prayer, no less?!  What I realized is that I’m not sure it is possible to transmit a story about prayer.  Isn’t praying itself what we do when we can’t transmit our feelings in a story?  I don’t think my offering is a successful parable but I’m pretty sure that my quest for a parable about prayer IS itself, the parable about prayer.

 משל: (a parable) Once upon a time, not so long ago and not so far away, there lived a man.  He lived alone in a humble house in a small neighborhood outside of the city.  His house was surrounded by trees.  The air was constantly filled with the noise of birds calling to each other.   In the fall the woods became messy with fallen leaves.  But the man never noticed anything or anybody around him.  Near his house was a small, pond with fish swimming in it.  The stillness of the woods was annoying to him. The birds made too much noise and the silvery orange fish in the pond were too silent.  He never felt excited by the possibility of something unexpected happening.  His heart was never stirred.  He was numb to everything and everybody.  He never worried that something bad might happen. Nothing ever happened.  
     There was a synagogue in the neighboring town.  The rabbi was a kind man who was learned but not wise.  The man dutifully went to pray at the appointed time every day. He put on all of his prayer paraphernalia just as he had learned from his father and he never missed saying the appropriate blessings.  He praised God according to the words on the page, he asked for the needs of the community exactly as they were written in the prayer book and he sang of God’s greatness respectfully, saying the words as they were written with the rest of his community.  His heart was never stirred.  When he was blessed with an Aliyah he always gave an appropriate contribution to the shul.  On one particular Shabbat when he was given an Aliya he became aware of feelings unfamiliar to him.   He felt a twinge of excitement.  He was aware of his heart beating and he felt a twinge of excited anticipation.  His prayer also felt different as the time for his Aliya approached.  The man next to him was also given an Aliya.  When he glanced at his neighbor, that man glanced back.  Briefly, the man felt that he shared something with the other man.  They were somehow connected in a way that they hadn’t been before.  The man felt that he was part of something bigger than himself.
     As the next Shabbos approached, the man began to think about the feeling of excitement he had when he and the man next to him had glanced at each other.  He had liked it.  Maybe he would feel that connection again this Shabbat.  .  He wanted to observe a bit more of the world around him and decided to take a longer route than his usual direct walk to the shul.   His heart and mind felt more open and stimulated than they had before. As he approached the center of his town he saw a man staggering down the sidewalk.  As he watched the man tripped over the curb and fell into the street.   He had been holding a brown paper bag in his hand.  When he fell, the bottle inside broke and the liquid spilled across the sidewalk.  “He’s drunk” the man thought.  He felt distain until…two girls rushed from across the street and cried: “It’s Daddy! Please help!  He’s ill.”  The man felt an energy that was not familiar to him.  He and several others near him, rushed to the girls and their Dad lying on the ground.  The man crouched down near the man’s head.  He told him to lie still that help was coming.  The man looked into the eyes of the man lying on the ground-who looked back at him.  The man felt connected.  He felt grateful that he was able to help.  He looked around at the other people who had stopped doing what they were doing, took a detour from where they were going and were working together to help the fallen man and his daughters.  He looked back at the fallen man who seemed both afraid and also comforted by the caring of the man and the others.  The police took the fallen man to the hospital.  Our friend lingered.  He was aware of the power of the feelings that were flowing through him.  And he felt his heart stir. He had been able to help. He was part of a small community of people who cared enough to stop and help a stranger.  Our friend slowly stood up.  He looked around him.  His surroundings felt different from before.  There was a magical feeling in the air.  Without thinking about it, the man silently looked up and uttered thanks for having been in that place, at that time.  As the man walked toward his shul, he felt open; a small but significant part of a whole that was greater than all of them together. The “Aliya friend” came and sat next to him.  They exchanged a warm smile. That morning his experience of prayer was very different for him.  When he blessed and praised God his prayers come from a deep place within him.  He felt gratitude to God.  He stood a little taller and sang a little louder.  He felt embraced.
     The man walked home from shul that day through his woods.  As he entered them, he was aware of how alive his woods were.  He felt embraced by the energy of nature around him.  He heard the chirping birds who seemed to call out their desire to connect with each other, with the trees and… with the man.  He was available to them.  He took a few minutes to watch the fish.  He saw with his heart that they were not silent as he had thought, but engaged in a gentle conversation each one with the other. The man had been touched by Torah-a living Torah and it transformed him.  The eyes of another plus gratitude had exposed the spiritual resource door within our friend. The Divine had been awakened within him. Nothing was the same as it had been the day before. 

Friday, January 9, 2015

This 21st century Jew and Halacha


My relationship with Halacha feels confusing, disconcerting to me. In some ways the more I study it, the more is seems logical and even wise, demonstrating a great understanding of human nature-then and now.  In other ways, it feels demeaning, completely irrelevant and bordering on absurdity.   The lynchpin of those conflicting thoughts is that on an intellectual level  I (sometimes) feel like I have no business being a rabbi.  On a practical and emotional level, on the other hand, I have had very many experiences that confirm for me, my ability to blend the Halacha with my knowledge and understanding of (many of) the longings and needs of contemporary Jewry (especially in the States).  For me personally, as a teacher and model, this blending of halacha with a deep understanding of what contemporary Jews are looking for,  works as an effective tool! (A discussion of what “works” means is also interesting and not unrelated to the subject, but for another time.)
One day in November (2014) at the Conservative Yeshiva in Jerusalem where I am studying, we had a שיעור כללי , a teaching/lesson for the entire community, learning together.  My chevruta (study partner) was a Nativ [1] student, a young woman who grew up in a Modern Orthodox family in Baltimore.  She is one of 8 children.  Theirs is a close knit family.  Their Jewish practice and Jewish values are the basis of their family life.  Both of her parents work and did so for all of her time at home. The children took care of most of the cooking, preparation for Shabbat and holidays.  All the children were home schooled until they went to a Jewish High school.  This young woman speaks quietly and with humility of her Jewish practice-as a way of life, a way of being, as responsible for who she is, in large part as a result of the memories she has from her childhood and as a young adult.
We were studying Hilchot Yom Tov, the laws of our festivals.  Our text was Rambam’s (Maimonides’) Mishna Torah.  Chapter 1 Halacha (law) 16: “We have explained the obligation implied by honor and delight in [the Sabbath] in Hilchot Shabbat. “  Halacha 17, Deut. 16:14 “You shall rejoice in your festivals….Included in [this charge to] rejoice is that he, his children, and the members of his household should rejoice, each one in a manner appropriate to him.”  We shared memories with each discussion of what we had read-what she remembered from her family’s observance; memories that I tried to create with my husband, for our children.  Without Jewish memory, it is not possible to have a Jewish identity.   Neither her memories nor mine were consciously based in Halacha and yet we were surprised to discover that in her family of origin and in the family which me and my husband created together, our practices were a direct reflection of the Halacha we were now learning. Although her father in particular had a strong background in Jewish learning, neither family’s practices was consciously based in Halacha. For both of us, Shabbat was a time centered around family.  We both had the custom of inviting a few guests for Shabbat but nothing compared to the numbers we invited for a virtual open house on the chaggim- especially folks who had no place else to go and maybe not enough money to “eat meat and drink wine”.  Halacha 18: “When a person eats and drinks [in celebration of a holiday] he is obligated to feed strangers, orphans, widows, and others who are [may be]…poor”.  Upon reflection of this text last week, it seemed to us, that those behaviors came instinctively.
We wondered:  Are halachot d’oraita (written in Torah) or d’rabbanan (created by the Rabbis as a result of their incredible insight into and understanding of human nature?   Are they (simply) an expression of “natural instincts” of thoughtful people who live spiritually oriented and religiously observant lives?  Was it instinctive for her family and for us, to include social justice/social solidarity in our holiday observance? And to reserve Shabbat for immediate family?  We certainly didn’t connect our observance with the laws of sacrifices when the Temple existed.  We were not aware that those sacrifices were integral to the relationship between the Jews of the Bible and God.  Nor did we associate what we were doing with the brilliant creation of a Judaism that would replace the sacrificial system after the Temple was destroyed and sacrifices were no longer possible.  We didn’t know that there was a commandment to rejoice.   Nor was our celebration/observance of Shabbat and holidays a conscious manifestation of our service to “the creator of all existence” (Halacha 20)   And having read these laws/commandments last week, we had new questions:  what does it mean to obligate a person to “rejoice in your festivals”?  Can rejoicing be commanded any more than “to love” can be commanded (v’ahavata)?   On the other hand, it felt to us like many of these mitzvot came naturally; it did not feel imposed.
My young friend grew up steeped in Jewish practice.  As she got older she began to formally learn Halacha, ritual, theology, tanach and more.  She lived Judaism, so that when she began to learn it, it was easy to embrace.  It was a reflection of her family life, her life; it made her proud and filled her with love of herself, her family, her religion and her God.   I, on the other hand, grew up with very little observance. When I began to learn Jewish law it didn’t “fit me well”.  It was foreign.  It felt like an imposition.  And yet, there is another remarkable “coincidence” for me that came from the formal learning of Halacha combined with reflecting on the practice I’ve (naturally and also with considerable thought) developed.  The way I live, the way I teach, speak about and model/mentor my version of Jewish practice, points me to the intellectual and emotional conclusion that Halacha is in many ways, a natural outgrowth of the Rabbis understanding of human nature.  They knew, for example, that we would need help curbing our “evil inclination” in the multitude of ways it manifests itself.   What they probably were not aware of is a contemporary phenomenon.  It seems to me that learning and observing (at least some of) the mitzvot/commandments, can help us consciously feel like we are partnering with God to make the world a more just, safe, happy and fulfilling place for all of God’s creations- and with that recognition comes pride in being Jewish.  Those goals, of partnering with God and helping Jews be proud of being Jewish, are essential to my humanity as well as to my Rabbinate (with God’s help, some day!)  I imagine the former to be on the agenda of many human beings.  As trite as it sounds, time and time again, Judaism, Jewish practice itself provides me with a roadmap/GPS toward those destinations.  I know that part of the purpose for my being on this earth is to help us orient ourselves toward Judaism in the direction of a fulfilling, meaningful, God centered life.   Judaism is bookmarked in my list of favorite destinations in my GPS.  May we all be blessed with the ability to be open to see and find nourishment in the multitude of “alternate routes” toward Judaism that we will find when we type it into our GPS.


[1] Nativ is a gap program for 18 year old high school graduates