Judaism for the Thinking Person

Hineni Resolutions: I’m Ready but Are They?

My Second Day 5784/2023 Rosh Hashanah Sermon explores the New Year's resolution ("neder" as in "Kol Nidrei") in Biblical, Talmudic, and Contemporary Jewish spirituality. What is the one resolution in your life that is "If not now, when?" and what can the Talmud tell us about how to be successful at it?

The Genders Within God, and Within Ourselves!

My Rosh Hashanah 5784/2023 (first day) sermon examines the understanding of God's image as multiple genders in Jewish theology, mysticism, and Rabbinic midrash. What are the implications for transgender, nonbinary, and queer identifications? And equally, what are the implications for the self-understandings of everyday cisgender folk? Using the work of Joy Ladin, Charlotte Fonrobert, and Elliot Wolfson, in addition to classical and mystical Rabbinic sources, Rabbi Caine lays out the urgency of radical inclusion both with each other and with ourselves.

The Three Covenants: God Cares About God’s Brand. Do You?

As we begin the journey to High Holidays, I look at Matot the end of the Book of Numbers, where God is fastidiously concerned that we get right our relationship with the God of Judaism and, even deeper, the true God of the Universe.  When these fall short, we are asked through the Biblical spirituality of vows, do we even care about our own word and how we show up in this world?  This is a teaching for approaching the journey of weeks to the High Holidays.

Is the Book of Numbers about Remote Work?

Parashat Beha'alotkha begins with a memo to all the Israelites that doubles down on the top down hierarchy of Aharon and Moshe at the top, and then it continues with a series of amplified grumblings, complaints, and a continuation of the deterioration of the communal project and institution --now one year in-- that Exodus and Leviticus championed.  The crux is that the top down structure operates through directives, orders, and job descriptions, and with each person now operating out of their tent-and-family --unlike before when slavery, Sinai, and mishkan construction were in person collective activities.  It is an apropos description of the change from in-person to remote-work that we have experienced in the last four years, and the insoluble fractures it is causing are not only not resolved, but continue to tear apart the fabric of collective identity for the next several parashiyot in Numbers.  How fitting we are reading this when the top tech companies, who created and sustain remote work, claim they can no longer function operating that way themselves.

Be Someone Else: Victor Turner and the Subversiveness of Ritual Performance

The longest parashah of the Torah's is Numbers' Naso, which begins with the theme of the tabernacle of roving ritual performance, like a traveling theater group, and then describes four ritual dramas that take publicly:  the financial penitent, the jealous husband, the addict, and the arrogant prince.  What do these have in common?  Rather than seeing ritual function to impose comformity and social roles, I examine this through the theory of Victor Turner, who posited that rituals actually subvert conventional roles, and in a theatrical way, use fixed theater scrips and actions to subvert them, and you.

”Make Yourself a Wilderness” To Receive Torah

The Rabbis are understandably preoccupied with why the Torah was given bemidbar Sinai, in the wilderness of Sinai, rather than in the Land of Israel.  Entire commentary collections are devoted to this one profound fact.  In fact, the fourth book of the Bible, Bemidbar, even means "In the wilderness" and often occurs just before the holiday of Shavuot, where we collectively re-experience the gift of Torah happening in the wilderness.  A teaching developed that the meaning of the Torah being "a gift from the wilderness" means that in order to receive Torah and wisdom in your life you need to "make yourself a wilderness," meaning that you make yourself a holy receptive vessel through becoming a midbar, a wildnerness.  I teach some traditional teachings of practicing that in your own life. 

Jubilee and the Passing on of Generational Wealth

In this teaching, I note how there are two sorts of social legislation that emerge out of the Holiness Code of Leviticus (as well as other places):  the kind that is aspirational --invitations to become a holy people through holiness of giving, holiness of speech, holiness of conduct, holiness of caring-- and the kind that is deeply uncomfortable structural change -- i.e. so aspirational that you really want to just leave it "in heaven" as an unreachable ideal.  An excellent example of the latter is the Jubilee Year, or Jubilee Reset, when not only does the Land receive extra ecological dispensation (terrifying for an agrarian culture), and not only are most debts forgiven (also terrifying to the economic system), but the Biblical basis of capital, the Land itself, is returned to an original apportionment.  I compare the Jubilee Reset of capital once every 50 years to the Estate Tax, a way to prevent generational wealth from accumulating so far that the society cannot overcome the class divisions it creates of structural poor and structural privilege.  In America, the Estate Tax is easy skirted with comically massive loopholes, while the generationally wealthy claim through propaganda that it should be eliminated because it is somehow targeted at farms, rather than the real problem of generational inherited wealth.  Leviticus ends warning of societal collapse if we leave the Jubilee as an ideal rather than practical policy.  What would society look like if we actually had a law that one cannot leave more than 50 million dollars to each child? 

Two Forms of Action: Embodying the Kabbalistic Forces of Netzach and Hod

In honor of Lag B'Omer, I succinctly recount the Jewish mystical practice of embodying God's attributes during the period of Counting the Omer.  Specifically, in the transition to the week of Lag B'Omer, we transition from practicing in our lives the form of leadership that involves pushing people, and yourself, to get through tasks, the kind of action in which you feel you're carrying people to the finish line so the team gets there, to a different mode of leadership from God's attributes, the leader who says little at the team meeting, and then when they need to, utters just a few humble words (like "Isn't who we are really about X?") that change everything.

Netzach (pushing through) and Hod (winning by stepping aside, like in martial arts) interplay.

Torah In a Minute: What’s the Big Deal About the Lunar Calendar?

Hope you're not having an Ecclesiastes month....

The Golden Calf and the Present Government in Israel

Drawing on many articles, from the New Republic to Thomas Friedman, I use Nachmanides' commentary on a verse from the Golden Calf account, the verse that recounts Moshe's reaction to witnessing the events unfolding, with unflinching criticism of Aaron's (supposed) leadership, and using a rare Hebrew word to describe the scene, that sounds like the Nation is becoming Pharaoh.  How apt.

Text of some of the sermon is available here.