Judaism for the Thinking Person

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. 

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? 

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.

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

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.

Using Rabbi Jane Kanarek's 2019 CJLS (Conservative Movement) halakhic responsum, I explain the complex development of Jewish head covering for both men and for women.  Though my conclusions from the sources are a bit different from Rabbi Kanarek's --who does not address issues of relative cultural gender standards-- I, like her, agree that the vast majority of Jews are uneducated to the halakhah of head coverings in awareness of God's presence and in representing the community before God -- a basis that is essentially independent of the familiar domains of female gender modesty and male Jewish identity.  Interestingly, today there is a movement of Jewish women under 50 to wear Jewish scarves and headbands, apparently in recovery of Jewish gender price and identity, but I believe many who do so are unaware of the complex roots that separate principles of hair covering and head covering.

I've always wondered why we repeatedly pray to God to be willing to grant us Shabbat, etc.  What does it mean to be willing, or to be capable of exercising one's will?  Free will and the exercise of will always comes up when trying to understand Pharoah's will and heart-hardening in Shemot, and so I use sources there to answer the question.  The conclusion touches on how our relationship to God is different from our relationship to Torah.  God, like Moshe, may not always be speaking or willing, but the Torah always is.

There are virtually no references to grandparenting in the Torah, until, by sharp contrast, we are told in Genesis 50:23 that Joseph got not only to grandparent but great-grandparent as well.  I reflect upon this startling exception using two articles from the New York Times, including a recent one that describes the recent increase of adult children in their 20's becoming roommates with their grandparents.

Using the interpretations of the Rabbis (including Nachmanides and Sefer HaYashar) to understand Joseph's assimilation (in name, dress, etc.), I compare him to the American hero very recently in the news! 

Yaakov's famous wrestling scene and renaming as Yisrael --one who wrestles with God and prevails-- is often understood as Yisrael wrestling with God as his opponent.  The Rabbis point out how problematic this is, since the opponent is listed as a "man," not as God.  Therefore some of the Rabbis see it this way:  the wrestling opponent looks identical to Esav, being his guardian angel (Rashi) or his projection, and wrestling "with God" (im elohim) means wrestling with God as a supportive ally.  Yaakov clearly is the Patriarch of Anxiety, and in this climax, we see a powerful message:  one does not vanquish anxiety, but rather "one who prevails" is one who does what they love (say, acting, healing, teaching, parenting, etc.) while experiencing panic and anxiety at the same time.  This is the powerful message which is both true according to science and according to Torah.