“Operation Tefillah, Torah & Troops” Gets Underway
As the members of the Israel Defense Forces (IDF) battle Hamas terrorists and Palestinian militants in Gaza, leading international Torah scholars have launched a worldwide effort aimed at providing them with spiritual support.
“Operation Tefillah, Torah & Troops,” which was launched by Rabbi Simcha HaCohen Kook, the Chief Rabbi of Rehovot, Israel, and the Bostoner Rebbe (Rabbi Levi Yitzchak Horowitz) of Har Nof, Israel, partners people from around the world with soldiers in the IDF. Each person who takes part in “Operation Tefillah, Torah & Troops” is paired with an Israeli soldier, and is responsible to say tefillot (prayers), learn Torah, and do special acts of chesed (kindness) on behalf of that solider.
Rabbi Kook and the Bostoner Rebbe noted that this concept is one that has been a part of the Jewish people for thousands of years. When Moshe Rabbeinu (Moses) led the Jewish people to war with the nation of Midyon, for every person who went to battle, there was a designated person who was responsible for praying and learning for him. Throughout his reign, David HaMelech (King David) utilized this practice as well. During the war in Lebanon in the summer of 2006, more than 50,000 people worldwide participated in this initiative spearheaded by Rabbi Kook and the Bostoner Rebbe, and facilitated in North America by the National Council of Young Israel.
To participate in “Operation Tefillah, Torah & Troops” and receive the name of an Israeli soldier who needs your prayers, email the office of Rabbi Kook . To request the name of a soldier by phone or fax, call the National Council of Young Israel at 212-929-1525 x100, or send a fax to 212-727-9526. Members of the IDF who wish to have a “partner” praying for them are urged to e-mail the office of Rabbi Kook as well.
Rabbi Pesach Lerner, the Executive Vice President of the National Council of Young Israel, noted that every tefillah that is said on behalf of a soldier will make a difference, regardless of where a person may be in religious observance.
“Each soldier that is putting his or her life on the line to defend the land of Israel and safeguard the Jewish nation deserves to have someone praying for their well being and safe return,” said Rabbi Lerner, “During my conversations with Rabbi Kook, he emphasized that every Jew is encouraged to participate in this critical endeavor and to pray for a soldier in a manner in which they feel comfortable, irrespective of their religious background.”
Monday, January 5, 2009
I received the following press release today:
Monday, December 22, 2008
Shalom TV - From their press release!
Our Jewish community now can enjoy an array of wonderful Jewish programs on Time Warner's FREE Video-On-Demand.
See Jewish Films; Children's Programs; Israel (News, Interviews, Travelogues); 92nd Street Y Presentations; Jewish Studies (Intro to Hebrew, Talmud, Kabbalah, Torah); Panel Discussions; Major Events; Leading Jewish Figures; Music & Entertainment.
To receive a weekly schedule of Shalom TV programming, please go to: www.shalomtv.com.
Shalom TV - American Jewry's National Cable Television Network - - can provide hours of viewing pleasure, pride in our Jewish heritage, and a broad perspective on Jewish life at no cost through:
Our Jewish community now can enjoy an array of wonderful Jewish programs on Time Warner's FREE Video-On-Demand.
See Jewish Films; Children's Programs; Israel (News, Interviews, Travelogues); 92nd Street Y Presentations; Jewish Studies (Intro to Hebrew, Talmud, Kabbalah, Torah); Panel Discussions; Major Events; Leading Jewish Figures; Music & Entertainment.
To receive a weekly schedule of Shalom TV programming, please go to: www.shalomtv.com.
Shalom TV - American Jewry's National Cable Television Network - - can provide hours of viewing pleasure, pride in our Jewish heritage, and a broad perspective on Jewish life at no cost through:
Go to Channel 926 "Entertainment On Demand" and select Shalom TV
Available when you wnat it. Try it!
Available when you wnat it. Try it!
Tuesday, December 9, 2008
My Address to the Annual Meeting of the Buffalo Chapter of NFJC
First, I want to thank, Don, Mary and Lana for honoring me in inviting me to be todays speaker at this NFJC annual meeting. My association with NCCJ goes back to 1981 when I was a young assistant rabbi in Memphis, Tennessee. Upon my arrival here, I reunited with NCCJ and am proud to have been board member during our local chapter’s transformation into the NFJC. As we look back over these past few years since that transformation, we see first, that the leadership, both volunteer and professional has remained strong, second, that they have ensured that NFJC is at least as respected a name as NCCJ was for so many years and of course third, the evolution into NFJC has led not only to an even stronger local chapter but has enabled us to be in a position of strength as we see our community face the challenges of a changing economy, racism and bigotry that continues, youth violence on the rise and a level of poverty that in large part is reflected in the unbelievably high unemployment numbers in the so called minority communities.
It would be easy to sit back and continue to live with our problems unchallenged. To whine (or as we Jews might say - shrei) about the seemingly unsolvable issues that face us. We, who can afford to actually be here today and actually afford to eat here anytime we choose, could easily shut ourselves off from the world just outside the doors of this hotel. Jewish law dictates that when one builds a synagogue, the sanctuary must have windows, not just to let in natural light, but more importantly to help us remember that we cannot shut ourselves away in prayer, we need to see the world and its problem to remind ourselves that prayer alone cannot fix this world, rather, only our actions and concrete deeds can morph the world that is into the world we would like to see. Even though this room is windowless, we remember how blessed those of us in this room really are.
But how do we confront and overcome these seemingly overwhelming issues that face us? I don’t know. That is why among so many reasons I am proud of America for electing Barak Obama president I am proud of us for electing someone who is smarter than the vast majority of us and someone who is surrounding himself with others smarter than most of us and even some who are smarter than he.
However sufficient intelligence, commitment, and even wisdom may be to fixing our world, at its core we need hope. Without hope, we remove trying from our options and we might as well go sit in the corner like a bowl of jello. To begin to repair the tears in the fabric of our society we have to have a hope that tells us we can do it, each of us because for all that they may be, God, the government, society or others are going to do it for us.
This year on Rosh Hashanah I put it this way:
In a very real sense, Don stood on the shoulders of those who came before him and he not only lifted us to a higher level with his words, but by getting each of us to grab onto the rope. I know, as do you that Mary will take us even farther and bringing us yet another step closer to the day we look forward to - to the day when NFJC closes its doors forever because we have closed the door on racism, bigotry and hatred.
Mary, on behalf of each one of us here I ask you to challenge us and tell you that each one of us will grab onto your rope and respond as Moses responded to God’s call to bring freedom to the Israelites of old - Hineini - Here I am, you can count on me.
The Benediction:
A story quoted in Gates of Prayer, the last Reform prayer-book.
Rabbi Chayim of Tsanz used to tell this parable: A person, wandering lost in the forest for several days, finally encountered another and called out: Friend, show me the way out of this forest!. The person replied: Friend, I too am lost. I can only tell you this: the ways I have tried lead nowhere; they have only led me astray. Take my hand and let us search for the way together. Rabbi Chayim would add: So it is with us. When we go our separate ways, we may go astray; let us join hands and look for the way together.
May we take each other’s hands and walk through the forest together.
It would be easy to sit back and continue to live with our problems unchallenged. To whine (or as we Jews might say - shrei) about the seemingly unsolvable issues that face us. We, who can afford to actually be here today and actually afford to eat here anytime we choose, could easily shut ourselves off from the world just outside the doors of this hotel. Jewish law dictates that when one builds a synagogue, the sanctuary must have windows, not just to let in natural light, but more importantly to help us remember that we cannot shut ourselves away in prayer, we need to see the world and its problem to remind ourselves that prayer alone cannot fix this world, rather, only our actions and concrete deeds can morph the world that is into the world we would like to see. Even though this room is windowless, we remember how blessed those of us in this room really are.
But how do we confront and overcome these seemingly overwhelming issues that face us? I don’t know. That is why among so many reasons I am proud of America for electing Barak Obama president I am proud of us for electing someone who is smarter than the vast majority of us and someone who is surrounding himself with others smarter than most of us and even some who are smarter than he.
However sufficient intelligence, commitment, and even wisdom may be to fixing our world, at its core we need hope. Without hope, we remove trying from our options and we might as well go sit in the corner like a bowl of jello. To begin to repair the tears in the fabric of our society we have to have a hope that tells us we can do it, each of us because for all that they may be, God, the government, society or others are going to do it for us.
This year on Rosh Hashanah I put it this way:
We all know that we cannot wait for others, even God to fix our world. In the wake of Katrina, Rita, Gustav, Ike and now Kyle, this classic story embodies a renewed poignancy.
Once there was a pious man who had never sinned sitting in a rowboat in the middle of the lake. The boat springs a leak and begins to sink. And so the man begins to pray: “Sovereign of Mercy, I have been your loyal servant my whole life, please save me.” Just then another boat comes by and throws the man a life buoy. “Grab the rope and we will save you!” “No,” the man replied. “God will save me.”
Time passes and the water is up to his waist. “Ruler of all” he prays, “I have been your loyal servant my whole life, please save me.” Just then a helicopter came by and lowered a ladder. “Grab the ladder and climb up and we will save you!” “No,” the man replied. “God will save me.”
The rowboat continues to sink and the man is submerged up to his neck. And so he prays one more time: “You in whom I place all my trust, I have been your faithful servant. I have lived a life free of sin. I have resisted temptation after temptation. Please God, save me.” Another boat comes by and threw yet another buoy. “Please grab the buoy and we will take you to safety.” “No,” the man replied. “God will save me.”
At that moment, the boat sinks and the man drowns. Suddenly he finds himself before God and the throne of judgement. “God” he cries. All my life I served you and lived a pure life. In my time of need I called to you and you let me die. Why God? Why?”
God looks and the man and replies: “I gave you three chances. I sent two boats and a helicopter.”
Living a life of hope means asking for the wisdom and strength to do what we must to repair our Community. We cannot wait for others to do the work for us. ... We look to God for strength and inspiration, but we look to ourselves and each other to grab onto the rope, pull ourselves into the boat and row together.
In a very real sense, Don stood on the shoulders of those who came before him and he not only lifted us to a higher level with his words, but by getting each of us to grab onto the rope. I know, as do you that Mary will take us even farther and bringing us yet another step closer to the day we look forward to - to the day when NFJC closes its doors forever because we have closed the door on racism, bigotry and hatred.
Mary, on behalf of each one of us here I ask you to challenge us and tell you that each one of us will grab onto your rope and respond as Moses responded to God’s call to bring freedom to the Israelites of old - Hineini - Here I am, you can count on me.
The Benediction:
A story quoted in Gates of Prayer, the last Reform prayer-book.
Rabbi Chayim of Tsanz used to tell this parable: A person, wandering lost in the forest for several days, finally encountered another and called out: Friend, show me the way out of this forest!. The person replied: Friend, I too am lost. I can only tell you this: the ways I have tried lead nowhere; they have only led me astray. Take my hand and let us search for the way together. Rabbi Chayim would add: So it is with us. When we go our separate ways, we may go astray; let us join hands and look for the way together.
May we take each other’s hands and walk through the forest together.
Monday, November 3, 2008
Here are the links to this week's Torah commentary on Lech L'cha from the URJ - The Union For Reform Judaism
http://urj.org/torah/
I write this the night before the 2008 elections. By 9:30 P.M. there have been 4 robocalls from local candidates each wanting to persuade me that they are the one "called" to take this leadership journey.
I only hope and pray that the winners really understand that;
1. Unlike Abraham, God did not call them to serve.
2. They work not for their own benefit and power but for ours
3. They have a responsibility to every citizen and not just those who "support" them
http://urj.org/torah/
I write this the night before the 2008 elections. By 9:30 P.M. there have been 4 robocalls from local candidates each wanting to persuade me that they are the one "called" to take this leadership journey.
I only hope and pray that the winners really understand that;
1. Unlike Abraham, God did not call them to serve.
2. They work not for their own benefit and power but for ours
3. They have a responsibility to every citizen and not just those who "support" them
Wednesday, October 22, 2008
Rosh Hashanah Evening 5769 - Under the Mishkan
This is our new Shabbat prayerbook, Mishkan T’fillah. The first Reform Movement prayerbook in over 25 years, we again have a prayerbook that unites the Reform Movement with a standard liturgy. Many people were involved in the creation of our in-house prayerbooks, Shabbat M’nucha and Shabbat Kedushah. Personally and as a congregation we owe them a great deal of thanks. Their creativity, spirituality and hard work brought worship at Temple Beth Zion into the late 20th/early 21st centuries.
We are also grateful to those who generously provided us with the means to acquire our copies of Mishkan T’fillah and to make sure that our upcoming B’nei Mitzvah students will each have their own copy from which to study and pray.
The title of the prayer-book, Mishkan T’fillah, translates to: Tabernacle or Dwelling Place of Prayer. Forty-two years ago, the membership of Temple Beth Zion built this sanctuary to be just that - a place where our TBZ extended family comes together to dwell in prayer - to focus on prayer - to understand that a congregation that prays together evolves into a community of caring.
As we wandered through the desert, there were several names for the sanctuary they built. HaMishkan - the dwelling place, the place where Moses and our ancestors experienced God; Mishkan Ha’eidut - the tabernacle of witness, a place of witnessing not only the presence of God but a court, a place to settle disputes; Ohel Mo’ed - the tent of coming together to meet God and learn the values that enable us to live together and the rules, the practical application of the values.
These names represent pieces of a puzzle that together define what it means to be a congregation, a community. For the ancient Israelites, the Mishkan literally and figuratively transformed our ancestral families into a holy nation.
What does it take to be a true community? Why did the Israelites believe that the Mishkan, the center of their community was the place where God dwelled and where Moses spoke with God? Two words - TRUST and HOPE. Trust that the motivation of those in our community, entrusted with our financial future, entrusted with our safety, entrusted with helping us teach our young and care for our elderly lies in a commitment to do what is good and right and does not violate our trust. Hope that when our trust is misplaced, we can still redeem our community and ourselves.
An Eastern European story: A farmer with serious financial problems bought a mule from another farmer for $100. The seller agreed to deliver the mule the next day. However, on the next day the seller drove up and said, "Sorry, but I have some bad news: The mule died."
"Well, then, just give me my money back," said the buyer.
"Can't do that. I spent it already," the seller replied.
"OK, then. Just unload the mule," said the buyer.
The seller inquired, "What are you going to do with a dead mule?"
"I'm going to raffle him off."
The incredulous seller said, "You can't raffle off a dead mule!"
"Sure I can. I just won't tell anybody he's dead."
A month later, the two met and the farmer who sold the dead mule asked the buyer, "Whatever happened with that dead mule?"
"I raffled him off just like I said I would. I sold 500 tickets at $2 a piece and made a profit of $898."
"Didn't anyone complain?" the incredulous seller asked.
The smug buyer replied, “Just the guy who won, so I gave him his two dollars back."
This story is obviously illustrative of what we have learned the past several weeks, that those we trusted with our financial futures often simply raffled off dead mules. (I know I have learned more about the workings of credit markets, stock markets, investment markets and insurance markets than I ever thought possible.) But this tale teaches a deeper lesson. Once we someone betrays our trust, it becomes easier for us to betray the trust of others.
In Leviticus, God commands us to act in holiness is by using honest weights and measures, paying people when their wages are due and not oppressing those who need to borrow funds to survive. Clearly, the trust in our economic systems has caused a rip in the Mishkan of our community.
This year our Mishkan has also been rent open by breeches by those entrusted with our safety. We have seen a Governor fall and threats to our country’s safety ignored while those whom we trust to protect us worry about shoe laces while not inspecting cargo containers and assault weapon and armor piercing bullets remain legal on our streets. Part of the tear was sewn closed by miscarriages of justice in our community undone and reopened by news of new exonerating evidence being ignored by others.
Our trust in the commitment of our schools to put our children's’ education first and for our seniors to be protected was severely damaged by self serving avarice. Resources poorly allocated. Personal ego thrusting aside fairness and equity.
These past months, this past year could leave us cynical and misanthropic. But as Jews, especially at this time of year, we know that we have the ability to commit ourselves to changing our world, repairing the defects that have been inflicted upon our Mishkan.
For we Jews are experts in hope! Not the generalized hope of which both Senators McCain and Obama speak. But rather, for us hope consists of the knowledge that our communal Teshuvah consists of more than feeling bad about our active and passive failings. Teshuvah is the expression of our hope that we CAN change ourselves and our world. For us hope motivates us to not only hem the ragged edges and sew the holes in our Mishkan, in our community but make it stronger and sturdier, working to ensure the Mishkan will never again be damaged.
The use of the first person plural used in our High Holy Day liturgy of responsibility for the problems in our world reinforces our understanding of the truth that sin in our community only exists because WE allow it to continue. As Jews Rabbi Tarphon’s teaching of 1800 years ago underlies our hope and our responsibility to reach out and change the world: “It is not incumbent upon you to finish the work but neither are you exempt from it!” It is incumbent on each of us, infused with a measure of hope, to work for the day when we and the whole world realize that we rise and fall together. Our true teshuvah and deep belief in hope infuse within each of us the knowledge that our success does not come from stepping on the backs of others but rather from understanding that even when, maybe especially when it looks the bleakest, we all work to repair the Mishkan together.
We all know that we cannot wait for others, even God to fix our world. In the wake of Katrina, Rita, Gustav, Ike and now Kyle, this classic story embodies a renewed poignancy.
Once there was a pious man who had never sinned sitting in a rowboat in the middle of the lake. The boat springs a leak and begins to sink. And so the man begins to pray: “Sovereign of Mercy, I have been your loyal servant my whole life, please save me.” Just then another boat comes by and throws the man a life buoy. “Grab the rope and we will save you!” “No,” the man replied. “God will save me.”
Time passes and the water is up to his waist. “Ruler of all” he prays, “I have been your loyal servant my whole life, please save me.” Just then a helicopter came by and lowered a ladder. “Grab the ladder and climb up and we will save you!” “No,” the man replied. “God will save me.”
The rowboat continues to sink and the man is submerged up to his neck. And so he prays one more time: “You in whom I place all my trust, I have been your faithful servant. I have lived a life free of sin. I have resisted temptation after temptation. Please God, save me.” Another boat comes by and threw yet another buoy. “Please grab the buoy and we will take you to safety.” “No,” the man replied. “God will save me.”
At that moment, the boat sinks and the man drowns. Suddenly he finds himself before God and the throne of judgement. “God” he cries. All my life I served you and lived a pure life. In my time of need I called to you and you let me die. Why God? Why?”
God looks and the man and replies: “I gave you three chances. I sent two boats and a helicopter.”
Living a life of hope means asking for the wisdom and strength to do what we must to repair our Mishkan. We cannot wait for others to do the work for us. Our Jewish communal values of , אל תפרוש את עצמך מן הציבור - Do not separate oneself from the community, צדקה, גמילות חסדים and of course תקווה demand we to work to repair our Mishkan through our votes, our participation and our dollars. We look to God for strength and inspiration, but we look to ourselves and each other to grab onto the rope, pull ourselves into the boat and row together.
A story quoted in Gates of Prayer, the last Reform prayer-book, that I have not found in Mishkan T’fillah:
Kein Y’hi Ratzon - So may it be God’s will.
Shanah Tovah.
We are also grateful to those who generously provided us with the means to acquire our copies of Mishkan T’fillah and to make sure that our upcoming B’nei Mitzvah students will each have their own copy from which to study and pray.
The title of the prayer-book, Mishkan T’fillah, translates to: Tabernacle or Dwelling Place of Prayer. Forty-two years ago, the membership of Temple Beth Zion built this sanctuary to be just that - a place where our TBZ extended family comes together to dwell in prayer - to focus on prayer - to understand that a congregation that prays together evolves into a community of caring.
As we wandered through the desert, there were several names for the sanctuary they built. HaMishkan - the dwelling place, the place where Moses and our ancestors experienced God; Mishkan Ha’eidut - the tabernacle of witness, a place of witnessing not only the presence of God but a court, a place to settle disputes; Ohel Mo’ed - the tent of coming together to meet God and learn the values that enable us to live together and the rules, the practical application of the values.
These names represent pieces of a puzzle that together define what it means to be a congregation, a community. For the ancient Israelites, the Mishkan literally and figuratively transformed our ancestral families into a holy nation.
What does it take to be a true community? Why did the Israelites believe that the Mishkan, the center of their community was the place where God dwelled and where Moses spoke with God? Two words - TRUST and HOPE. Trust that the motivation of those in our community, entrusted with our financial future, entrusted with our safety, entrusted with helping us teach our young and care for our elderly lies in a commitment to do what is good and right and does not violate our trust. Hope that when our trust is misplaced, we can still redeem our community and ourselves.
An Eastern European story: A farmer with serious financial problems bought a mule from another farmer for $100. The seller agreed to deliver the mule the next day. However, on the next day the seller drove up and said, "Sorry, but I have some bad news: The mule died."
"Well, then, just give me my money back," said the buyer.
"Can't do that. I spent it already," the seller replied.
"OK, then. Just unload the mule," said the buyer.
The seller inquired, "What are you going to do with a dead mule?"
"I'm going to raffle him off."
The incredulous seller said, "You can't raffle off a dead mule!"
"Sure I can. I just won't tell anybody he's dead."
A month later, the two met and the farmer who sold the dead mule asked the buyer, "Whatever happened with that dead mule?"
"I raffled him off just like I said I would. I sold 500 tickets at $2 a piece and made a profit of $898."
"Didn't anyone complain?" the incredulous seller asked.
The smug buyer replied, “Just the guy who won, so I gave him his two dollars back."
This story is obviously illustrative of what we have learned the past several weeks, that those we trusted with our financial futures often simply raffled off dead mules. (I know I have learned more about the workings of credit markets, stock markets, investment markets and insurance markets than I ever thought possible.) But this tale teaches a deeper lesson. Once we someone betrays our trust, it becomes easier for us to betray the trust of others.
In Leviticus, God commands us to act in holiness is by using honest weights and measures, paying people when their wages are due and not oppressing those who need to borrow funds to survive. Clearly, the trust in our economic systems has caused a rip in the Mishkan of our community.
This year our Mishkan has also been rent open by breeches by those entrusted with our safety. We have seen a Governor fall and threats to our country’s safety ignored while those whom we trust to protect us worry about shoe laces while not inspecting cargo containers and assault weapon and armor piercing bullets remain legal on our streets. Part of the tear was sewn closed by miscarriages of justice in our community undone and reopened by news of new exonerating evidence being ignored by others.
Our trust in the commitment of our schools to put our children's’ education first and for our seniors to be protected was severely damaged by self serving avarice. Resources poorly allocated. Personal ego thrusting aside fairness and equity.
These past months, this past year could leave us cynical and misanthropic. But as Jews, especially at this time of year, we know that we have the ability to commit ourselves to changing our world, repairing the defects that have been inflicted upon our Mishkan.
For we Jews are experts in hope! Not the generalized hope of which both Senators McCain and Obama speak. But rather, for us hope consists of the knowledge that our communal Teshuvah consists of more than feeling bad about our active and passive failings. Teshuvah is the expression of our hope that we CAN change ourselves and our world. For us hope motivates us to not only hem the ragged edges and sew the holes in our Mishkan, in our community but make it stronger and sturdier, working to ensure the Mishkan will never again be damaged.
The use of the first person plural used in our High Holy Day liturgy of responsibility for the problems in our world reinforces our understanding of the truth that sin in our community only exists because WE allow it to continue. As Jews Rabbi Tarphon’s teaching of 1800 years ago underlies our hope and our responsibility to reach out and change the world: “It is not incumbent upon you to finish the work but neither are you exempt from it!” It is incumbent on each of us, infused with a measure of hope, to work for the day when we and the whole world realize that we rise and fall together. Our true teshuvah and deep belief in hope infuse within each of us the knowledge that our success does not come from stepping on the backs of others but rather from understanding that even when, maybe especially when it looks the bleakest, we all work to repair the Mishkan together.
We all know that we cannot wait for others, even God to fix our world. In the wake of Katrina, Rita, Gustav, Ike and now Kyle, this classic story embodies a renewed poignancy.
Once there was a pious man who had never sinned sitting in a rowboat in the middle of the lake. The boat springs a leak and begins to sink. And so the man begins to pray: “Sovereign of Mercy, I have been your loyal servant my whole life, please save me.” Just then another boat comes by and throws the man a life buoy. “Grab the rope and we will save you!” “No,” the man replied. “God will save me.”
Time passes and the water is up to his waist. “Ruler of all” he prays, “I have been your loyal servant my whole life, please save me.” Just then a helicopter came by and lowered a ladder. “Grab the ladder and climb up and we will save you!” “No,” the man replied. “God will save me.”
The rowboat continues to sink and the man is submerged up to his neck. And so he prays one more time: “You in whom I place all my trust, I have been your faithful servant. I have lived a life free of sin. I have resisted temptation after temptation. Please God, save me.” Another boat comes by and threw yet another buoy. “Please grab the buoy and we will take you to safety.” “No,” the man replied. “God will save me.”
At that moment, the boat sinks and the man drowns. Suddenly he finds himself before God and the throne of judgement. “God” he cries. All my life I served you and lived a pure life. In my time of need I called to you and you let me die. Why God? Why?”
God looks and the man and replies: “I gave you three chances. I sent two boats and a helicopter.”
Living a life of hope means asking for the wisdom and strength to do what we must to repair our Mishkan. We cannot wait for others to do the work for us. Our Jewish communal values of , אל תפרוש את עצמך מן הציבור - Do not separate oneself from the community, צדקה, גמילות חסדים and of course תקווה demand we to work to repair our Mishkan through our votes, our participation and our dollars. We look to God for strength and inspiration, but we look to ourselves and each other to grab onto the rope, pull ourselves into the boat and row together.
A story quoted in Gates of Prayer, the last Reform prayer-book, that I have not found in Mishkan T’fillah:
Rabbi Chayim of Tsanz used to tell this parable: A man, wandering lost in the forest for several days, finally encountered another. He called out: Brother, show me the way out of this forest!. The man replied: Brother, I too am lost. I can only tell you this: the ways I have tried lead nowhere; they have only led me astray. Take my hand and let us search for the way together. Rabbi Chayim would add: So iti s with us. When we go our separate ways, we may go astray; let us join hands and look for the way together.May we take each other’s hands and walk through the forest together.
Kein Y’hi Ratzon - So may it be God’s will.
Shanah Tovah.
Subscribe to:
Posts (Atom)