Partnering With G-d (Va'eira 5774)

Shabbat Va’eira 5774 

27 Dec 2013 / 24 Tevet 5774 

Partnering With G-d 

Exodus. 6:2 - 9:34 Parashat Va’eira

As the secular year 2013 comes to a close, friends both Jewish and not, have commented about taking up and making New Years Resolutions. Sp far I’ve heard about losing wight, getting to the gym more, listening to the doctor, actually going to the doctor, reading that book that’s been put off, and countless others. While these “resolutions” may be real, and

some may actually fulfill them, I’d like to talk more about a resolution to make as American Jews. I’m reminded of how we spent the better part of four days this past September, praying, singing and talking about the New Year 5774 and how we would better ourselves. We took a long hard look, we paused, we reflected, on who we are and what we believe and who we want to become. As Jews in a secular society, we have the blessing to do this twice.

One need only even open a siddur to see the sources of Jewish texts and prayers which remind us of values and goals we hope to embody. In the morning liturgy we read: אלו דברים שאין לחם שעיר Eilu d’varim sh’ein l’chem shiur: And these are the things that are without end... Honoring one’s father and mother, וגמילות חסדים ug’milut chasadim and engaging in deeds of compassion and lovingkindness... Visiting the sick...” (Mishkan T’filah for Travelers p 66). The Torah proclaims: צדק צדק, תרדף tzedek tzedek, tirdof: Justice Justice, you shall pursue!” (Deut. 16:20). Later the book of Deuteronomy reminds us to not oppress the widow, the fatherless orphan, and to be kind to the stranger in our midst. In fact, these principles are repeated over 50 times in the Hebrew Bible.

The Rabbis and the Torah itself proclaim: “Do not oppress a stranger; you know the feelings of the stranger, for you were strangers in the land of Egypt” (Exodus 23:9). It is this point of our history and our future in which we find our parsha, “Vayeira.” The Israelites had been enslaved in the land of Egypt by Pharaoh,

  וַיָּקָם מֶלֶךְ-חָדָשׁ, עַל-מִצְרָיִם, אֲשֶׁר לֹא-יָדַע, אֶת-יוֹסֵף.

V’kayam malach chadash, al mitzrayim, asher lo-yadah et Yosef. 

And now there was a new king of Egypt, who did not know Joseph  (Ex. 1:8).

We retell this story twice annually: the first during the Torah reading cycle, and the second at the Passover Seder where we recall our redemption. To recap, we are told of Pharaoh’s fears of the Israelites overthrowing him, and thus orders the execution of all newborn

Israelite males. Shifrah and Puah, Moshe’s midwives bravely and at great risk save Moses. As Moses is older, he then flees Egypt in fear after he kills an Egyptian taskmaster who was beating a Hebrew. He flees to Midian where he finds his wife, Tzipporah. Then the encounter with the Devine at the bush that burned but was not consumed.

Our parsha begins after Moses’ first trip to speak with Pharaoh ends poorly. Shemot, the parsha from last week closes with the ominous declaration by G-d: 

וַיֹּאמֶר יְהוָה, אֶל-מֹשֶׁה, עַתָּה תִרְאֶה, אֲשֶׁר אֶעֱשֶׂה לְפַרְעֹה:  כִּי בְיָד חֲזָקָה, יְשַׁלְּחֵם, וּבְיָד חֲזָקָה, יְגָרְשֵׁם מֵאַרְצו.

And Adonai said unto Moses: 'Now shalt thou see what I will do to Pharaoh; for by a strong hand shall he let them go, and by a strong hand shall he drive them out of his land.'ֹ (Ex. 6:1) 

Va’eira continues the Exodus redemption story with the beginning of Aaron and Moses’ relationship as leaders of בני ישראל b’nei Yisrael, the Children of Israel. The first two sets of three plagues are wrought upon Egypt and Pharaoh initially responds to these Devine acts and says he will set the Israelites free, however when the plague is rescinded by Moses’ intervention to G-d, Pharaoh’s heart is “hardened” and the Israelites remain enslaved and not freed מבית עבדים mi-beit avadim from the house of bondage. 

This parsha has a lot to be reminded of as 2013 comes to an end. What is interesting to note, is that at the end of the parsha, G-d makes a statement that Moses will see what “I will do to Pharaoh...” suggesting that G-d is an omnipotent, powerful G-d. So this begs the question, why then, enlist the help of Moshe? If G-d can do this on His own, why get Moses involved? And for that matter Aaron. It is clear the G-d in this story is a powerful Devine being that cannot be simply understood (as implied by the different names ascribed to G-d in this and surrounding parashiyot). It is also clear that G-d can interact with humans on a level that would make one curious as to why G-d does not reveal Himself to Pharaoh. Why go through a spokesman? 

Even more curious is Moshe Rabbeinu’s reaction to this Devine decision. Have you ever experienced that awkward moment when you find out you have been volunteered for something and saying to yourself “why me?” I’m sure you all can chuckle and recall that situation. Here is the Shechinah, Creator of the heavens and earth, saying to Moses: “I’ve heard my peoples cry, I’m going to need you to get a staff, grow a beard maybe, and be my spokesman and do my bidding. I’ll be with you, though.” Now, don’t get me wrong, I’m not saying this is bad, but I can only imagine the thoughts going through Moses’ mind: “What mishegas have I gotten myself into?!” The text even points out Moses’ repeated rejections. As many may know or not, Moses was afflicted with a speech impediment, and in our parsha, he brings this up as to say: “Why ask me, when I can’t speak perfectly?” It is after Moses’ fears that G-d then adds the Vice-President and Public Relations Officer Aaron, Moses’ brother to the “G-d squad” in this case. 

These two questions speak to me personally as a very important value in Judaism. In looking at this portion, the Rabbinic Scholar Nachum Sarna entitles this section “A Call To Action” (The JPS Commentary, Sefer Shemot, Sarna). This call to Moses and Aaron to become new leaders of the broken, disparaged, spiritless Israelites. These are a people whom their history is known to them but not experienced first hand. This is perhaps why our parsha is entitled Va’eira and G-d appeared. The Israelites perhaps need to see the power of the G-d of their fathers and mothers in the manifestations of the plague to see how awesome and strong His outstretched arm is. The texts goes so far to say: 

וַיְדַבֵּר מֹשֶׁה כֵּן, אֶל-בְּנֵי יִשְׂרָאֵל; וְלֹא שָׁמְעוּ, אֶל-מֹשֶׁה, מִקֹּצֶר רוּחַ, וּמֵעֲבֹדָה קָשָׁה.

And Moses spoke so unto the children of Israel; but they hearkened not unto Moses for their ru-ach- their spirits crushed, and by the cruel bondage. 

I would probably not find any one to disagree with the statement that our people, עם ישראל am Yisrael the people of Israel have known suffering. The atrocities of the Holocaust, the Inquisition, the wars, battles, exiles, and pain and suffering the Jewish people have faced over centuries is immeasurable. And yet, it is not out of Jewish guilt that these things are remembered.   In the coming weeks we will read: “Do not oppress a stranger; you know the feelings of the stranger, for you were strangers in the land of Egypt” (Exodus 23:9) We recall lest we not forget. We are a people, that our prayerbook states “in whom the past endures, in whom the present is inconceivable without moments gone by. The Exodus lasted a moment, a moment enduring forever.” (MT Travelers Ed p 143). 

As we look at our past, we can determine who we wish to become in the future. What we experience and learn, feel and believe, all these impact who we are. Even more so, they help us chart a path to who we become. As Jews, we are שעשני בצלם אלהים she-asani b’tzelem Elohim, created in G-d’s image. We all have a responsibility to one another, to G-d and to ourselves to work to make the world we live in a better place. It is an awesome responsibility. We must all be a Moses in our own right: to stand up, even if it is not easy. 

In this past month, I had the opportunity to be a part of the worldwide Reform Jewish community at the URJ’s Biennial convention in San Diego. After hours upon hours of classes and seminars, a community of clergy, board members, lay leaders, educators, NFTY kids and many more all came together: five thousand strong, to welcome Shabbat. To recall

Songleading at the Biennial 

our history and past and to plot a course for the future. I have always been proud to be a Reform Jew. As someone who loves the North American Federation of Temple Youth, as a lay leader in the Jewish community, as a singer and as a Jew, it was truly awakening to be a part of such a large community and realize that our voices do count. What we practice, how we practice, the social action projects, the youth group events, the songleading training... Reform Judaism is here to make a difference. Jews, עם ישראל am Yisrael the people of Israel have known what it’s been to feel pain and despair. We’ve experienced loss. We’ve felt violated. We’ve lived through violence. 

WE ARE AM YISRAEL. 

The Rabbis in the Talmud write that “if one person saves a life, it is as if they saved the entire world, however if one takes a life, it is as if he destroyed a world” (Babylonian Talmud, Tractate Sanhedrin 37a). We were that stranger. We were the oppressed one. Yet we have a voice. As we spend the next few days thinking of where this next year will take us, I urge and encourage you to take a stand for what you believe in. Whether you find a voice to speak for victims of gun violence, against war, as a patient advocate, or an animal rescue organization. There are countless ways to make this year, 2014, a better one. 

I can’t help but remember something my mother taught me growing up, and reminded me of at my Bar Mitzvah years ago. She said: “Always leave some behind... What you leave behind is what others will remember you by, whether it is material things, or emotional support for a person or any living thing that may need help.” As Rabbi Tarfon wrote in Pirkei Avot: “It is not required of you to complete the task. But neither are you free to desist from it completely” (Avot 2:15). Moses worked as G-d’s partner, and sometimes not always a willing partner. Moses worked to ensure our peoples deliverance from slavery. Moses was uneasy. He was afraid. But he did what was necessary. He stood firm, and our people lived. We lived. 

As you spend this next year, I wish you health. 

I wish you blessing and well being. 

I wish you hope. 

I’d like to close with a prayer for Social Action, that perhaps you will find your voice and help someone else make the journey through the sea, to come out the other side strong. 

May God bless you with discomfort
At easy answers, half-truths, and superficial relationships

So that you may live deep within your heart.
May God bless you with anger
At injustice, oppression and exploitation of people,
So that you may work for justice, freedom and peace.
May God bless you with tears
To shed for those who suffer pain, rejection, starvation and war
So that you may reach out your hand to comfort them
And to turn their pain into joy.
And may God bless you with enough foolishness
To believe that you can make a difference in the world,
So that you can do what others claim cannot be done.
Amen.

-Franciscan Benediction

Have a Happy and Healthy New Year, and Shabbat Shalom. 

Sources:

"A Hebrew - English Bible." Hebrew English Bible. Jewish Publication Society Tanakh (1917 Version), 2005. Web. 10 Dec. 2013. <http://www.mechon-mamre.org/p/pt/pt0.htm>

Marcus, Yosef. [Pirḳe Avot] = Pirkei Avot = Ethics of the Fathers : With a New Commentary Anthologized from the Works of the Classic Commentators and the Chasidic Masters. Brooklyn, NY: Merkos L'inyonei Chinuch, 2005. Print.

"Religious Action Center - Closing Prayers." Religious Action Center - Closing Prayers. N.p., n.d. Web. 10 Dec. 2013. <http://rac.org/social/worship/closing/>.

Sarna, Nahum M. Exodus = [Shemot] : The Traditional Hebrew Text with the New JPS Translation. Philadelphia: Jewish Publication Society, 1991. Print.

Wasserman, Sue Ann. [Mishkan Tefilah Le-nosʻim] = Mishkan T'filah for Travelers : A Reform Siddur. New York: Central Conference of American Rabbis, 2009. N. pag. Print.

Pictures (in order):

http://www.techblogstop.com/wp-content/uploads/2013/12/Beautiful-Happy-New-Year-2014-HD-Wallpapers-by-techblogstop-10.jpg

http://taliassteakhouse.com/wp-content/uploads/2013/01/155.jpg 

Personal, Sean Samitt

Open My Heart - Original Song by Me

Enjoy.
This was inspired by T'filat Halev the prayer of the heart, at the end of the Amidah.

Open My Heart
Inspired by T'filat haLev of the Amidah (Elohai n'tzor)

יהוה לבי תפתח ותשמע תפילתי
Adonai libi tiftach, v'tishmah t'filati.
Adonai, open my heart and hear my prayer.

An original song by Sean Samitt and Sally Landsberg. All Rights Reserved. (C) 2013

Link: https://www.youtube.com/watch?v=RIpN5V0aB8g

A Delayed Kol Nidre Post

כָּל נִדְרֵי

All the Vows Through All the Years

Tonight we gather as a community, standing before the “Gates of Repentance,” dressed in white, many wearing tallitot, prayer shawls. Tonight is Erev Yom Kippur, known for the declaration of “Kol Nidre, All our vows” which we will recite in the coming moments. The story behind this notorious prayer and beloved melody is striking, and worth mentioning. 

The Kol Nidre states, that all the vows, guarantees and promises we’ve made before God that we’ve left unaccomplished from this Yom Kippur to the next, be null and void, should we, after honest effort, be unable to fulfill them.

The issue becomes how to deal with its perplexing words. How can a people recite at the start of a new year, “By the way, if I can’t do everything I say I can, let they be void.” Generations have struggled with this for centuries. The Reformers removed the words and declaration from their machzorim at one point. And Anti-semites have used Kol Nidre as their proof text that Jews are a bad people. 

Many others have a differing view. One that offers a positive light. We invoke Kol Nidre at the beginning of the year, to remind us of the sanctity and holiness that our vows imply. In biblical times, breaking a vow or an oath could mean death. The clouds surrounding Kol Nidre have warranted books upon books of commentary. And while one may translate, and interpret the prayer their own, it is still something we must wrestle with. 

It is custom to recite this declaration before the beginning of services. A bet din, symbolized by a congregation’s Sifrei Torah, stands before us as the chazzan chants the infamous melody. The same melody (Max Bruch’s) which is suggested has saved Kol Nidre. Perhaps its place in popular culture in The Jazz Singer is to note as well, that some come only to tonights service, to hear the melody that moves us. 

This year, on this bimah, stand at least three generations, to symbolize that l’dor vador, from generation to generation do we make this plea of this Day of Atonement. Not out of a desire to free ourselves of burdens, but to remind us to strive to be holy and fulfill all our vows. That in each and every generation, we ascribe similar, new, sometimes different meanings to the same text that has bound us all together for centuries. 

I wish you a sweet new year, and g’mar chatimah tovah, may you be Sealed in the Book of Life, for good. May our hearts and voices join as one on this Day of Atonement, and may our prayers be accepted on High.  Amen. 

For more reading, I strongly suggest Lawrence Kushner’s book, "All the Vows," a collection of commentary and essays surround this and other Prayers of Awe. 

A Little Pre-Rosh Hashanah Note

As we join together as a community at this time of introspection and devotion, we are humbled by one another. Tradition tells us to sound the Shofar, calling us to a sacred assembly: to be awakened by its sharp, still voice and turn ourselves anew. 

We stand here today: one community, one people, to turn our ways. Returning to goodness and hope, love and justice. We begin this year anew, refreshed and awakened, reminded of our sacred task: “do justly, love mercy and walk humbly with our God” (Micah 6:8). 

Let the moments we experience now help move our minds and hearts towards ourselves, our lives and to one another. May we reach inward and strive for the best within us, and make this year 5774 a sweet and good year for us. 

L’shanah tovah tikateivu v’techateimu: 

May you be inscribed and sealed for a good and sweet New Year.” 

(Sean Samitt, 2013) 

Masei - Facing the Fires of Change

This is a reflection long overdue, and was something scribbled in a journal I keep and I decided to take a break from running thousands of other things across my keys and share it with you.

***

From Akonia.com

This week, our Torah portion features a double: Matot/ Masei. These last two parshiyot of the Book of Numbers are given at the edge of the Promised Land. The generation of Israelites has turned over, and all are probably most eager to start anew. Masei- Journeys or Camps, (Masah-מַסַּע ) highlights the Journeys the Israelites made throughout their 40 year Exodus.
More appropriately, does this portion mark the points at which B'nei Yisrael camped, encountered something, or simply moved from point A to B (or Aleph to Bet if you want to be precise). I wondered what the necessity of this portion was, until this week.

Masei continues by serving as a reminder of the highlights of what the Israelites encountered during their "main" journey through the midbar (מִדְבָּר, wilderness). These include the departure from Egypt the morning following Passover, through the sea, the death of Aaron at Mount Hor, and concludes at the plains of Moab. This seems to me to suffice. A concluding reminder before the Israelites crossed over into the land Canaan.

However then the parsha turns to G-d's encounter through Moses, ordering Moses to tell the Israelites that once they cross the Jordan, to take hold of the land and distribute it amongst the clans. The "journeys" taken have turned to the journeys that will be. Why? The Book of Devarim is set on stage right, ready to be turned to, what is the point to be taken from this portion of "journeys" some of which being the past, others the future.

I think the events of the past two weeks have made me realize something else about this Torah portion.

Many of us go through life, after a point, not changing much in ourselves. After we mature, we go through some things in our life that carve out who we are and what our lives become. This can be a positve in providing stability and continuity, but can also hinder us and stymie us with our own roadblock to change. The issue of course, is that although we may not change majorly, the world around is constantly changing and moving and modifying. Perhaps most critical to know is that while some of the changes we are brought to face can be controlled, a large amount of things can not. And it is our part to face the changes in our lives, whether we want to or not.

As many know, I grew up through high school in the mountains of Prescott, living in the area to the north and east of Granite Mountain known as the Williamson Valley Corridor WVC.

From citydata.com

On Tuesday, June 18th, a wildfire was reported in the Granite Mountain Wilderness adjacent to the WVC. The fire quickly spread to surrounding brush and picked up in speed and intensity through both hot, dry, and windy conditions that often plague the Arizona midbar.

My mother was at work and could see the fire, and my dad and I saw the fire from outside our front windows, but we just as much assumed in a few hours it would be put out or at least under control. We actually went out taking pictures, thinking "Oh, our first wildfire."

By 7 pm that night, it was clear that things were not all that well. With eyes staring at my computer screen and ears tuned in to any radio or news outlet covering the fire, the hours got later, and still no positve word on progress with the fire's containtment. By around 10pm I
woke my mother up, saying we need to be ready to leave. I got a phone call from a friend in the FD, things were bad, getting worse, and evacuation orders were being given for communities only miles south of us. At the rate and speed of this fire in it's first hours, we were getting more concerned.

From wunderground.com

None of us slept that night. Packing bags with clothes, valuables, things that we couldn't bear to lose should the fire come closer. My mom and I grabbed flashlights and a "Wildfire checklist" and got to work on creating "Defensible space" around the house, and setting out hoses and ladders. We went room to room, picking what to take, what to leave, and all the while having that "this is surreal and not happening" feeling fill our hearts and minds.

The next morning brought no good news, and only news of more evacuations. We all left the house in the morning to try and go about our business, smoke filling the area downwind of the fire. We had all packed up the cars in the event we would not be permitted back home, and got my grandmother and greyhound in the car to spend the day with mom until we knew more. Midday came and my father and I attempted to return home and were met with countless checkpoints and turned away at various points. The first responders indicated that if you ddin't have to be there, and had somewhere else to go, it would just be better and save time.

From azfamily.com

To be three miles from home, feel the heat and smell the smoke of the fire, it is something you hope you will never experience again. Just with the ominous feeling of trying to decide what parts of your home you would need to save.

We stood in a hotel that night, and finally woke up to news that some of the evacuation orders had been lifted and by the afternoon we were able to return home and unpack.

After many days of fighting, the fire was finally controlled and contained, with crews working day in and day out, within meters of homes, working to protect them and their owners. The firefighters and first responders saved so much life and property. No structures were lost as a result of the 7,000 acre fire.


**

How does this relate?

Experiencing the fire first hand, being in the line of peril and danger that it brought, I was made so much more aware of what we cannot control. That change in our lives that can often spread like wildfire, leaving us confused, unsure what is going to happen at every moment. That true sense of helplessness, fear, desperation and insecurity. The journey my family and I (amongst countless others) took that day, is one I will soon not forget, and one which painst a part of who I am on to the canvas.

But that's what Masei is getting to. Notice that my family and I looked to things of our past, things which marked the journeys we made previously, to help us determine what to bring with us in the next journey we would make. That insecurity of dealing with change, especially that change which one cannot control. That moment to remember where we came from in order to say where we will go.

Just as the new generation of Israelites stood on the border of a new journey for them, so too did my family and I stare at a fire wondering what our next journey would be. B"H it was one of returning to our home, reminded of the awe of nature. Change is the constant in our lives. Be that as cliche as it is, it is very true. Masei is reminding us of that.

For your reading and study, I found this from Chabad to be quite interesting and relatable to my experience:

Adonai Imachem,
 May G-d be with you.


-Sean S
Originally written: 7/10/13
Posted 8/21/13

Ki Tavo: Blessings and Curses: the way you look at things, humility

Tisha B'Av 5772 Let Our Mourning turn us to Action

Tisha B'Av Recalling Destruction, Mourning and Perhaps a Stir to Action

As Jews around the world prepare to begin the High Holy Day season, our hearts and minds are reminded of sorrow and loss through the Three Weeks and ultimately, Tisha B'Av. The 9th of Av is the date which rabbinic authorities marked the commemoration and remembrance of the calamities and losses suffered by the people Israel. Most notably, this list includes the destruction of the First and Second Temples in Jerusalem, the Crusades, and even recently the Holocaust among other events of pain and suffering.

Today, on Tisha B'Av, there is a complete fast, from sunset to sunset. For traditional Jews, no meat is consumed approaching this date, and there is some tradition, as a last meal before the fast, to consume boiled eggs and bread dipped in ashes. On Tisha B'Av, sexual relations are forbidden, leather is not worn, and some have the custom of sitting on the floor in synagogues, schools and homes, whilst reading kinot, dirges reflecting the losses suffered by Jews on, or near this date in history.

Traditional readings in synagogues include passages from the Book of Lamentations-  Megillat Eicha. Eicha translates as "How," a strong, desperate, painstaking lament of woe and suffering. According to the Babylonian Talmud, Eicha is the prophetic response of Jeremiah to the destruction of the First Temple in 586 BCE. Rather than concern with the specific historical aspects of the destruction of the Temple, Lamentations asks how, why, and asks the questions needed to try to make sense of the incredible loss faced by Jews in the destruction of the center of their society and religion. As in any time when we face such painstaking and incomprehensible loss, we ask: Why? How?  We yearn for meaning. For hope. For faith. For compassion. For help. For understanding.

The Book of Lamentations offers differing theological issues regarding G-d's role in the destruction of the Temple. The prophet claims that it is due to Jerusalem's sins and loss of faith which led to the destruction of the Temple. Shawn Aster of MyJewishLearning.com writes: "Jerusalem rebelled against God and was punished by God for its rebellion" regarding Lamentations 1:8:
 חטא חטאה ירושלם על-כן לנידה היתה
Jerusalem sinned greatly, and therefore became unclean...

In verse 1:12 we read further:
 לוא אליכם כל-עברי דרך הביטו וראו אם-יש מכאוב כמכאבי אשר עולל לי אשר הוגה יהוה ביום חרון אפו:
Is it nothing to you all who pass by? Behold, and see if there is pain like my pain, which was brought upon me, through which G-d has afflicted me in the day of his fierce anger.

G-d: Israel's previous redeemer and guiding hand, because of Jerusalem's sins, brought along great suffering and pain to am Yisrael through the destruction of the Temple. The conquering by the Babylonians against Israel is not due to acts against Babylonia by the people Israel. The author makes it clear that this is strictly brought on by disloyalty and sin relating to the covenant with G-d. The megilah speaks of differing roles of G-d in this process of action and punishment. It's author tells in both passive and active terms, G-d's role in the destruction and punishment to which Israel was sentenced:
השיב אחור ימינו מפני אויב
...[G-d] turned back his hand from the face of the enemy... 2:3

היה אדני | כאויב
Became the L-rd like an enemy [of Israel] 2:5

However, something to also note is that the destruction of Jerusalem is not out of complete "injustice" or pure malice on G-d's part. Whether G-d's actions are explicit or implicit in turning Jerusalem to the Babylonians, it is due to the actions of the Israelites. There is an underlying reason for this punishment.

The author constantly goes back and forth between presenting destruction, and the weeping, mourning and sorrow expressed by the Israelites. We read these lines amongst many others describing the lament of the people Israel to the pain and loss experienced by those who survived:

על-אלה | אני בוכיה עיני | עיני ירדה מים כי-רחק ממני מנחם משיב נפשי
For these things I weep, my eye, my eye runs water, because distant from me is the comfort that restores my soul... 1:16

כי-רבות אנחתי ולבי דוי:
...Many are my sighs, and my heart is faint. 1:22

איכה | ישבה בדד העיר רבתי עם
How lonely sits the city, that was full of people! 1:1

צעק לבם אל-אדני
Their heart cried out to Adonai 2:18

The issues raised by the day Tisha B'Av in general, of Devine retribution and punishment, of human sin (inaction or misdeed) and severe punishment and destruction, can be difficult to swallow. A Biblical event, that of Sodom and Gomorrah comes to mind in trying to understand and make sense of this.

In the case of Sodom and Gomorrah, these cities became filled with people who chose to sin. They chose to wrong others, and to have the mentality of "what's mine is mine. They lost any sense of hospitality and community. As it is written: וחטאתם כי כבדה מאד ...and their sin was very great (Gen. 18:20). In the recounting in Eicha we just read:  חטא חטאה ירושלם על-כן לנידה היתה Jerusalem sinned greatly, and therefore became unclean... (1:8). The connection between the two is "sin", cruelty and inaction. It is that true disgrace for humanity and apostasy (the leaving of one's religious beliefs and principles) that both groups of people developed through loss of faith, breaking of faith and covenant, and ultimately: inhumanity that ensues after such severe breakdowns in society.

While one may respectfully disagree and have difficulty wrestling with the idea of such severe and strong Devine intervention and punishment for sin, there is also greater meaning we can take from these instances, and overall, from what Tisha B'Av reminds us of.

We are again reminded of how important humanity and compassion are in Jewish tradition. As the prophet laments, Jerusalem is described in desolate terms. Horror, death, destruction and pain fill the streets of the Golden City, yet in Chapter 4, the prophet still, somehow, looks to Devine intervention to cease the pain and suffering. One can look at this and the story of Sodom and Gomorrah as horrid stories void of G-d, or one can see both as severely lacking in humanity on anyone's part. This destruction is massive, lack of faith: the constant issue. And yet even in such disdain and sorrow, the prophet recalls the better times, and inquires as to what Jerusalem's people may do to free themselves from the bondage they once again feel. The virus that overcomes the people Israel is that of inhumanity, faithlessness, and ultimately complacency.

I am reminded of a quote from Mishkan T'filah:

Disturb us, Adonai, ruffle us from our complacency;
Make us dissatisfied. Dissatisfied with the peace of ignorance,
the quietude which arises from a shunning of the horror, the defeat,
the bitterness and  the poverty, physical and spiritual, of humans.

Mishkan T'filah, CCAR Press, page 173

Disturb us. Stir us into action. Make us instruments to do good in the world. To see a wrong and right it. To stand with the widow, stranger and orphan: those who most need our help. Turn us away from a false sense of completeness and shalem, wholeness. Let us see completely the destruction and injustice in our own world today. That is the reminder of Tisha B'Av. To remind us that the world is not yet whole, the task lies unfinished.

Our thoughts in these times most notably turn to the destruction from nature across all lands, the rule of tyrants over innocents, the injustice against another human. If we are all created b'tzelem Elohim, in G-d's image, then it is time that we aid each other as equals. The rights of women, the rights of men, freedoms which we take for granted. As the OU and RCA reminded us today of the recent sinat chinam, baseless hatred, which have plagued (perhaps no more apropos) the walls of the Old City, Jerusalem, directed towards a noble and wonderful group of women: Women of the Wall.

I join with countless others with the sentiment of the leaders of the Orthodox Union and Rabbinical Council of America: "join us in in dedicating our efforts to creating a world filled with “ahavat chinam” — unqualified love for one another." And to work for the betterment. To teach love and justice, goodness and hope to all generations. Then perhaps will we never again suffer a calamity worthy of being remembered this day.

Over the coming weeks through Selichot and the preparation for the upcoming High Holy Days, may we be reminded of the words which we will repeat, their origin in Eicha:
השיבנו יהוה | אליך ונשוב [ונשובה] חדש ימינו כקדם:
Return us to You, Adonai, and we shall be turned, renew our days as of old (5:21).

To all an easy fast and let us hope for our Return and work towards shalem, and let us say: Amen

A Note on July 4th

Today is July 4th, the day on which Americans pause and think of liberty, freedom, bbqs, fireworks and family. Today I charge you instead to think of those who no longer can do so because of their sacrifice to their country. To our country. America is a land that offers many freedoms, whether you are Republican, Democrat, Green, or other, keep in mind the liberties that you do enjoy in this amazing country. Things may be far from your "ideal" and things may happen that you do not support, but come the end of the day, we are all still citizens of one great nation.

Today, as you have a family barbecue, watch some fireworks, go to a parade, think of the countless men and women who gave the highest for our ability to have a hot dog today whilst saying "God bless America." Think of their families, their comrades, their friends who are constantly reminded of their loved one's sacrifice. Remember, many died for you to be here this day.

O beautiful for heroes proved In liberating strife,

Who more than self their country loved,

And mercy more than life!

America! America! May God thy gold refine

Till all success be nobleness,

And ev'ry gain divine!

-America , the Beautiful 

Most recently, for my hometown, Prescott, Arizona has been greif stricken at the loss of 19 brave men who gave the highest sacrifice to try to prevent more loss. Their memories are truly for blessing, and we cannot thank them enough.


Thanks go to those who protect and serve this great country in many forms.

Police
Fire
Medical
Army
Navy
Marine Corp
Coast Guard
Air Force
National Guard
and countless others.

To those who gave the most,

זכר צדיק לברכה 

May their righteous memory be for blessing. 

So, go out of your way, thank someone who would not hesitate to risk their life for you, for your family, for their family, for America. And not just today, but everyday.

God Bless the USA, and have a happy Fourth.

And of Prescott's GMHS Crew: We mourn as a town the loss of the nineteen brave men who, like countless others, were the first ones in and the last ones out. May their families find comfort and hope with the city of Prescott and the country at their side.


OUR HEROES LOST:




Ashcraft, Andrew - Age: 29
Caldwell, Robert - Age: 23
Carter, Travis - Age: 31
Deford, Dustin - Age: 24
MacKenzie, Christopher - Age: 30
Marsh, Eric - Age: 43
McKee, Grant - Age: 21
Misner, Sean - Age: 26
Norris, Scott - Age: 28
Parker, Wade - Age: 22
Percin, John - Age: 24
Rose, Anthony - Age: 23
Steed, Jesse - Age: 36
Thurston, Joe - Age: 32
Turbyfill, Travis - Age: 27
Warneke, William - Age: 25
Whitted, Clayton - Age: 28
Woyjeck, Kevin - Age: 21
Zuppiger, Garret - Age: 27

For Boston, For New York, For You, For Me, For America, For the World

I remember standing at the Starbucks on Boylston Street. No, I wasn't at the marathon. But just as I remember that, I remember standing, staring out the windows of the World Trade Center on a gloomy morning in August of 2001. Over the past week we have again seen the pain and loss and senselessness that comes from terror amongst our homes and cities.

As the Kingston Trio wrote in their song MTA, "These are the times that try mens souls in the course of our nations history the people of Boston have rallied bravely whenever the rights of men have been threatened." As I have no doubt Boston and Americans will rise above this loss and pain, I urge many of us to remind ourselves the reasons something such as this is so surprising and disturbing. In our blessed society, in the United States of America, we are privileged to live in a country in which this does not happen frequently due to many reasons. As we repair, let us also take note of something else: the world.

I do not intend to "downplay" this act of terror. But merely mean to share the other atrocities which unfortunately plague the world. Let us instead use this time of reflection and reinvention to work for the larger goal: tikkun olam; repairing the world.

As our sages remind us in Pirkei Avot, the Ethics of the Fathers:
It is not your duty to complete the task, but neither are you free to desist from it. - R. Tarfon

On accountability: Each of us are entwined in our own world. All too often do we admit there is a problem plaguing our society and yet we turn off the idea of helping or acting because the "job is too big." Well, for one person, maybe. I always joke with my mom and remind her, it is not her "job" to fix the world." That being said, we do have an individual and collective responsibility to ourselves, our families, communities, cities, countries and ultimately, the Earth.

Rabbi Hillel once described the essence of the Torah as follows: "That which is hateful to you, do not do to your neighbor. That is the whole Torah; the rest is commentary. Go and study it."

As Jewish artist Rick Recht reminds us in "Tomorrow, Today": "Every little thing you do makes a huge difference in the world":
"Look how far we've come, look at this community we built together as one // Every action brings us closer to the future we chose, we have vision, we can imagine tomorrow today //
Tomorrow, today: our dreams can come true and every single step is up to me and you // when we give, we will be strong, we can believe: tomorrow today."

Perhaps its that action breeds more action, whether proactive or retroactive. And maybe that can be a good thing. But let us not allow anymore decisions to be made after-the-fact. Let our heads and our hearts turn toward each other, towards justice, towards peace, towards communication and community. Rather than drawing lines in the sand based on our differences. Instead let us celebrate our differences and show how we can come together based on their differences, and on their commonality.

I am always amazed at how much destruction humans can cause to one another. Boston showed that to me once again. But I am also warmed by the compassion I've witnessed others give to friends, family, acquaintances and strangers. Let us work daily, together, to just change our immediate circles.

I am addicted to From the Earth To The Moon: a series of HBO documentaries on the 1960's Space Race and how, in ten short years, a country placed men on the moon. All that process took was a man saying "We choose to go to the moon in this decade and do the other things, not because they are easy, but because they are hard." John F. Kennedy made a bold statement then. Let us, now, too make the bold statement to change, to preserve, to continue, to grow: together.

B'ruach v'shalom

-Sean Samitt

For Elsie

I dedicate this post to my beloved baby "sister", our greyhound Elsie, who was a true source of light and and a blessing for our family to become hers. 

Zichronah l'vracha, May her memory be for a blessing. 

As I begin write this, I am on my way to Chicago. I was debating whether or not to write a new blog post, as right now things are- let me just say that I have woken up from whatever sleep I get hoping it's all a nightmare. I am not necessarily feeling the most spiritual or devout right now, nor is my family. So I was honestly leaning towards not writing a new post. That changed (obviously). 

From Oh Happy Grey on Facebook

As I was getting situated in my seat, checking Facebook, I saw a picture on my NewsFeed from Oh Happy Grey! and immediately had to fight back tears because I was thinking of my dear Elsie. As we began to climb out of Phoenix, over the clouds that  covered the skies in Arizona yesterday as we bid her farewell, I felt a sense, not of just the Sh'chinah (Devine Presence), but of her. I felt as if I was getting closer to her. I knew I needed to write. 

Rather than concentrate on her untimely passing, that is not how I would like to remember her. In short, within two days our dear girl went from wagging tail to panting and pain. She was found to have widespread and inoperable cancer throughout her intestines. To end her pain and to set her free, we put her to sleep on Tuesday afternoon. 

To anyone who has lost a pet, you know quite well the emotions my family and I are experiencing. This has not been the first, and it will not be the last. However that fact gives us no comfort. The question we all have found ourselves asking in the past 72 hours is "how could this happen?" We just want an answer, we want some solace. We want "one more."

Commander and Elsie on their rug

One more tail wagging... 

One more wet nose lick...

One more stare from her deep brown eyes... 

One more bark... 

One more "roo" 

She was certainly an interesting pup. As some may know, my parents and I have always been animal lovers. Whether it was my mom finding a mutt on the side of the TSP in Westchester New York, the cat that started living with us, the guinea pigs we nursed to health from pneumonia... twice... with a nebulizer... We have always held our four-legged friends as adopted children. They were and are a continuing source of blessing and light for us all. 

Our most recent animal adventure began around seven years ago around '05-'06. I was twelve turning thirteen and preparing for my Bar Mitzvah, the point which marks a child's transition towards adulthood. When a young man or lady becomes B'nei Mitzvah (Heb. lit: "Children of the commandment), they may be counted in a minyan, the quorum needed to pray publicly. They are made to begin to take responsibility for their actions and inactions, in regards to others, themselves, to Judaism, to G-d, to tradition and to the world.

* * * 

Elsie and her "brother" Commander, romping in the N. Arizona Snow

Jewish tradition speaks highly of mitzvot which concern the idea of ben adam l'chaveiro

.  The Tanakh, (Hebrew Bible), Rabbinic literature (Talmud, Mishneh) and Jewish theology and practice are a plethora of these instances:

“When you come across your enemy’s ox or donkey wandering, you must be sure to take it backto him. If you see the donkey of a man who hates you lying helpless under its load, you must refrain from deserting him; you must be sure to help him unburden the animal. (1)

“It is forbidden to sit down to your own meal before you have fed your pets and barnyard animals. As it says, ‘and I will give feed to your animals,’ and only after that does the verse say ‘and you shall eat and be satisfied. (2)

“We must emulate G-d’s ways.  Concerning G-d it is written, ‘And [G-d’s] mercy is upon all [G-d’s] creatures’; so we, too, show our mercy to animals.” (3)

“One must not only refrain from causing an animal pain but actively intervene to relieve  it….[W]e are obligated to assist an animal; and, on the Sabbath, this obligation takes precedence over all rabbinic restrictions.” (4)

Something interesting to note, is that Jewish tradition never anticipated animals to become “pets.” The references made here are to animals which worked, plowing fields, serving their human masters. In today’s world, while this occurs, most of our interactions are with pets, or, in my family, our four-legged children. 

Aside from these responsibilities we are enjoined to uphold for our animal friends, there is something that they do for us. Something not described by the Rabbis, or Torah, or the Prophets and Writings. Pets, specifically, show us unconditional love. Jewish Tradition calls this sort of love chesed, lovingkindness. This is the kind of love experienced between G-d and the people Israel. The kind of love we all hope to have in our lives. The love that is unending, strong, and eternal. 

While going through the past several days, spiritually, I've found myself struggling with many of the questions that plague our psyche in re theology.

Why do bad things happen to good people? 

How do you mourn a pet "Jewishly"? 

Is G-d there and listening to me? 

Although I've had a few more,  I think this is more than enough for this blog post.

Why do bad things happen to good people (in this case, an amazing dog, or my family)?
I don't think one can ever describe an answer to this to satisfy everyone. I definitely recommend reading these articles from About.com | Judaism by Rabbi Shraga Simmons, this converse explanation from Rabbi Aron Moss (Chabad), and this excerpt from Rabbi Harold Kushner at My Jewish Learning. The comments from Rabbis Simmons and Kushner are perhaps my favorite in regards to responses in Judaism to suffering, pain and Divinity. I have read Kushner's book When Bad Things Happen to Good People and highly recommend it. I am writing about this at more length in an upcoming post! It's a long subject.

How do you mourn a pet "Jewishly"?
As stated before, one looking to tradition will not find much mention by the Sages of animals as "pets." This was not the common practice. However if animals that "work" for us, and serve us, should we not treat the animals which we welcome into our home with equal if not higher respect? For myself, my family, and many friends and others, our pets are often our "other children." Taking a role of a baby which depends on human hand to survive. There is a distinction in Jewish tradition and secular society that animals are not human, however for many, that line of distinction is increasingly blurred.

Unfortunately, while my searches on the internet turned up mostly negative, I did find commentary from many who suggest while it may not be appropriate to say Kaddish for an animal, one may find other ways to memorialize and pay tribute to a lost pet.

This Post on MySpace felt like it fit my response to a "t"...

To some this will seem a bit odd that I did these actions for a pet bird and that I am blogging about it. As a society we do a very bad job when dealing with death and grief. Even worse when the death is that of a pet's. I am almost expecting some negative commentary tomorrow that I actually took a day off from work because of Shammai's death. However, I don't really care about the opinions of those who can not understand the heart break of losing a pet.

From Mazor Net, the following prayer is offered, note, it does not contain G-d's name.

“Barukh atah she’lo chisar b’olamo davar.” 
Blessed are You in whose world nothing is lacking. 

It is filled with wonderful animals that bring joy and companionship to human beings. 

Out of hours spent scouring the interwebz, I really found no concrete way to say goodbye. My dad mentioned Elsie's name in shul, we lit a candle to show her memory remained in light in our lives. My best idea would be to follow your heart. I did, and I feel better for doing so, as I believe my family is as well.  I will note this piece from the Hebrew Union College seminary was helpful to a degree. Below are some more appropriate poems, writings and resources that helped me, and will hopefully help you.

B'shalom,
In peace,

Sean S

Resources:
http://srqjew.wordpress.com/2012/05/25/mourning-pets/
http://forward.com/articles/155303/sitting-shiva-for-spot/?p=1
http://www.jewishvaluesonline.org/697
http://aftergadget.wordpress.com/grief-resources/jewish-resources-for-mourning-a-dog-with-inclusive-mourners-kaddish/
http://huc.edu/kalsman/articles/Offel_WhenABelovedPetDies.pdf
http://www.thejc.com/judaism/rabbi-i-have-a-problem/can-one-sit-shivah-a-dear-friend-happens-be-animal

Prayer for the Death of a Beloved Pet

By Rabbi Barry H. Block

            O Lord our God, we come before You this day in sadness.  (Pet’s name), who brought us so much joy in life, has now died.   (His/Her) happy times in our family’s embrace have come to an end.  We miss (pet’s name) already.

            Help us, O God, to remember the good times with (pet’s name).  Remind us to rejoice in the happy times (he/she) brought to our home.  Let us be thankful for the good life we were blessed to give to (him/her). 

            We are grateful to You, God, for creating (pet’s name), for entrusting (him/her) to our care, and for sustaining (him/her) in our love for a measure of time.   We understand that all that lives must die.   We knew that this day would come.  And yet, O God, we would have wanted one more day of play, one more evening of love with (pet’s name).

            O God, as we have taken care of (pet’s name) in life, we ask that You watch over (him/her) in death. You entrusted (pet’s name) to our care; now, we give (him/her) back to You.  May (pet’s name) find a happy new home in Your loving embrace.

            As we remember (pet’s name), may we love each other more dearly.   May we care for all Your creatures, for every living thing, as we protected the blessed life of (pet’s name).  May (his/her) memory bless our lives with love and caring forever.  Amen.

“Religion embraces both faith and action.The primary quality is action,for it lays the foundation for faith;the more we do good,the more readily do we grasp the meaning of duty and lifeand the more readily do we believe in the Divinefrom which stems the good.”—from Mishkan T’filah, 425.