Random Musing Before Shabbat–B’ha’a lot’kha 5774 – Zechariah’s Woo-Woo & Letting Go

Rolling through my mind right now is the tune “Whatever Lola Wants, Lola Gets” from the musical “Damn Yankees.” though I am substituting the lyrics “whatever G”d wants, G”d gets.” I am sure that one of the reasons this particular tune from this particular show popped into my head is because the character of HaSatan, the adversary, appears in the haftarah for B’ha’a lot’kha. It’s a well known hafatarah, and we hear it every year for Hanukkah as well, ending, as it does, with the overly quoted “not by might, not by power…”

Context is everything. Zechariah’s oracle is aimed squarely at Zerubbabel, governor of the province of Yehud, which is part of the larger administrative satrapy called “beyond the river,” part of the Persian Empire.  Zerubbabel, along with Joshua the priest, are the leaders of the first returning Jewish exiles from Babylon to Judah in the wake of Cyrus the Great’s ascension to the Persian throne. Zerubbabel had “yichus” as the grandson of one of the last Kings of Judah, Jeohoiachin. Cyrus’ enlightened leadership gave hope to some of the returning Jews, and caused fear for many now established in the political hierarchy of the province of Yehud (Jews and non-Jews alike,) that an independent Jewish country might again arise. Why else make a person of Zerubbabel’s lineage the governor?

Zerubabbel, being of royal descent, understood the niceties, subtleties, and nuances of political intrigue. However, it is easy to be blinded by desire and ambition. The rebuilding of the Holy Temple was a potential time bomb waiting to explode. Nevertheless, Zerubbabel, and his partner in crime, the priest Joshua, had every good reason to want to see a speedy rebuilding of the Temple. That was the agenda they were pushing. There were not at all happy with those who were campaigning to stop the building of the Temple, and were probably considering all different sorts of political strategies and maneuvering to defeat those who opposed the quick restoration of the Temple. (The unspoken elephant in the room here is how many of those opposing Zerubbabel and Joshua were Jews that had not been carted off to Bablyon, but had remained behind to toil and labor for the Babylonians and then the Persians. Remember, the Babylonians sent into captivity those Israelites with worthwhile skills and abilities, along with the hoi polloi. The riff raff were left behind. There’s little doubt they were resentful of these usurping returnees. Some of those who remained in Yehud rose to prominence or financial success under Babylonian  and then Persian rule. Why should they have to give that up for the returnees? Even those whose lives were not so successful would have been jealous of and resentful of the returnees, who, by all accounts, seemed to have done well for themselves in Babylon. The psalmist may have painted dolorous pictures of the Jews exiled in Babylon weeping for dear Zion, and wondering how to sing their song in a  strange land, but the realities of the captivity were not so onerous. The exiled likely fared better than many, if not most, of those who stayed behind.

Zechariah’s message to Zerubbabel is, effectively, “whatever it is you are planning to do, don’t do it, it’s probably not a good idea. Trust in G”d, for G”d will insure the rebuilding of the Temple and the restoration of the Jewish state.”  Knowing he had to sweeten the message in order for Zerubbabel to hear it, Zechariah, in words that come after the end of this haftarah, tells Zerubbabel that he shall be the one who will complete the work of rebuilding the Temple.

It should be noted that this haftarah is taken from a section of Zechariah, the first six chapters, which appear to be the utterings of a man who has consumed a lot of shrooms, and I don’t mean the just for eating kind. Yet later portions of Zechariah are quite clear and without the affectations of mystical visions. I have to wonder which came first – the hallucinations and visions, or the sly prophet who knew to disguise his clearly political messages in foggy visions? Angels. HaSatan. Flying scrolls. Men on horseback. Men with measuring tapes. Exchanging filthy garments for clean ones. A seven-eyed stone.  A golden, seven-branched lampstand. A flying tub. Flying chariots and mountains of copper.

Misdirection, I say. Zechariah was a magician with high skills. Couch my political advice in metaphor and simile, and disguise it with a dollop of woo-woo-ism.

The remainder of the book of Zechariah has a few more mystical and magic visions, but, for the most part, it’s pretty direct , if poetic, language. He wasn’t talking politics then, he was talking faith. Zechariah wanted to assure the people that G”d was with them, that G”d’s ancient promised to the Jewish people will be fulfilled, the Judah will be restored. Zechariah’s message is both particularistic and universalistic at the same time. The Jews will again live and rule in their land, yet other shall come to know and worship G”d.

G”d will get what G”d wants. Zerubbabel’s political maneuverings are unnecessary. Chill, Zerubbabel. The Temple will get built.

And what of our own context. What can Zechariah say to us today? If nothing else, Zechariah’s words can serve as a reminder to us to look for the political intrigue underneath the woo-woo. There’s plenty of woo-woo to go around these days. Mysticism and magic are not just the stuff of our ancestors. Oh, sure, we can bask in the light of not by might, not by power, but by G”d’s spirit alone shall we live in peace and harmony. We can all go sing kumbaya. Lovely. Until we find our pockets have been picked, our bank accounts emptied. That’s a cynical message, perhaps, to be drawn from Zechariah’s visions. Can we find something more positive and uplifting? If we understand the original context, perhaps we can. Surely, there are times, when we need to convey a message to others, yet hide it inside something else. Just as surely, there are times to warn people against rash actions, against political posturing and maneuvering, to, as they say in 12-step programs, let go and let G”d. That may really be the underlying message in the haftarah. In this age, when even the most faithful among us question whether or not G”d takes an active role in human affairs, it’s not an easy thing to ask people to do. Yet the anecdotal evidence suggests it can work. If the second part of the phrase brings you up short, just stick with the first part. Just let go. The universe, G”d, random chance, whatever will handle the rest.

Shabbat Shalom,

Adrian
©2014 by Adrian A. Durlester

B'ha'alot'kha 5773-Still Ecstatic After All These Years
B'ha'alot'kha 5771 - Mandatory Retirement
B'ha'alot'kha 5770 - Ecstasy (Redux 5760)
B'ha'alot'kha 5766 - Vay'hi Binsoa - Movin' Out, Movin' On
B'ha'alot'cha 5765-Unintended Results?
Beha'alotekha 5762 - Redux 5759 - The Kiss of Moshe
Beha'alotekha 5760-Ecstasy

Random Musing Before Shabbat-Vayera 5773-Do Your Own Unpacking

I've had a lot of fun with this parasha over the years. It's rich with story, drama, intrigue, and more. I've pummeled Vayera with a Family Guy parody "He's a Family Guy?" 
(http://www.durlester.com/musings/vayeira5769.htm )

I've woven creative midrash in diary/journal form in "From the Journal of Lot Part II"
(http://www.durlester.com/musings/vayera5765.htm )

I've punned my way through the parasha while making connections to some classic sci-fi with "Well...?"
(http://www.durlester.com/musings/vayera5772.htm )

I've struggled with anachronistic and out-of-sequence text in "Whoops! Or Non-Linear Thinking"
(http://www.durlester.com/musings/vayera5767.htm )

I've compared human and Divine wickedness and found us all equally guilty in "Not Even Ten"
(http://www.durlester.com/musings/vayera5770.htm ) (By the way, for a beautiful and insightful operatic explanation of the true meaning our ten and minyan, I encourage you to read "Ten to the Power of One" by Stacey Robinson on her blog ( http://staceyzrobinson.blogspot.com/2012/10/ten-to-power-of-one.html )

I've encouraged you to delve deeply into the densely packed content of this parasha and the entire Torah in "Density" (http://www.durlester.com/musings/vayera5771.htm)

I've wondered over the puzzle that is Sarah's lie in "Plainly Spoken" (http://www.durlester.com/musings/vayera5762.htm) and I've mused about possible lessons in giving that we can glean from the story of Elisha and the Shunnamite woman in "The Price of Giving" (http://www.durlester.com/musings/vayera5766.htm )

As you read last week I'm on the move to a new home, so busy as I am unpacking and all that, I offer any and all of these previous musings for your reading pleasure. Enjoy.

Shabbat Shalom,

Adrian
© 2012 by Adrian A. Durlester

Random Musing Before Shabbat-Hol HaMo’eid Sukkot 5773-Does G”d Have Small Penis Syndrome?

A colleague and friend of mine was visiting Iceland this past week. In one of her tweets she reported the existence of the Iceland Phallological Museum. Now, it does not at all surprise me that there is, somewhere in this world, a museum dedicated to penises. That it happens to be in Iceland is a mere happenstance. That I would find myself thinking about it in reference to the haftarah for Shabbat Hol HaMo-eid Sukkot this year is somewhat surprising. Or not.

The G”d presented in this haftarah, from Ezekiel (38:18–39:7) is most assuredly a warrior G”d. Though there have been examples of female warriors throughout history (including our own Jewish tradition) the G”d being portrayed here feels particularly masculine to me, and yes, I do mean that in a pejorative sense.

This is a G”d who buys a Mustang or Corvette convertible in response to a mid-life crisis. This is a G”d with an extreme need to prove “him”self-to show that he’s bigger than everyone else. This may be a G”d who is at times boastful of his manhood yet can be timid in the locker room lest his boasting be proven inaccurate. This is a G”d who may be overcompensating just a tad.

I get it, I really do, and I hope you don’t find my frankness disturbing. At 4 foot 10 inches, I’m on the extreme short end of the male height curve (at least for the U.S.) Decades of therapy and positive relationships and experience help, but they never completely erase the tapes developed in childhood. No one ever made me feel bad in the locker room – and I am thankful for that - I did a good enough job of that myself. I wasn’t particularly athletic but no one ever excluded me from their game. Again, for that I am thankful. (I also have to wonder if the same would be true today, in what is definitely to my eyes a much more competitive time for children than it was in the 60s.) However, when you consider that I sometimes played in the same playground as a kid where a somewhat older Lew Alcindor/Kareem Abdul Jabar also played, well, you get the picture. I didn’t think much of my own athletic prowess, though, when I look back on it, I was a decent athlete, and my height only hampered me in situations where height (or reach) really mattered in a physical sense. I learned to run fast enough that the disadvantage of taking smaller steps could be overcome. (I have to admit that, as I have aged, and having had a significant number of relationships with taller people, I’ve noticed it’s a little harder to walk just that little bit faster to keep up with their normal gait.)

Sexually, I was slow to bloom. Thankfully, no partner has ever suggested any lack of prowess on my part – the doubts and insecurities always remain mine. However, that’s just it – the doubts and insecurities remain. Living in this society, bombarded as we are on a regular basis with images of what masculinity is supposed to be and look like, I can’t help but feel an innate inadequacy simply based on my physical stature. It’s also why I am puzzled by how men so much taller than I (even if they are considered below and especially if they are above average height) manifest the same sorts of doubts and insecurities I do.

While I do see some men who are short, or balding, compensating with muscle cars, or fanatic devotion to weight-training, and similar manifestations, I also see a surprising number of men of average height and above doing the same over-compensating. I accept that I am making a great many assumptions and being very judgmental in saying this. I certainly cannot know what prompts another man to do things that give the appearance of seeming to enhance their masculinity. And, as they say, sometimes a cigar is just a cigar.

Let us turn back to our haftarah. In it, does G”d fear impotence? G”d seems to have a history that might suggest this. The Torah mentions several successful appeals to G”d’s vanity or fear of impotence. The text suggests that G”d responds to hints that G”d’s actions might cause G”d to appear impotent and ineffectual to the goyim. G”d is implored to destroy or not destroy on this basis. G”d hardens the heart of Pharaoh so that G”d’s chastisements against the Egyptians are amplified. Elijah gives G”d the opportunity to demonstrate his manly potency against the priests of Ba’al.

Now Ezekiel comes along and brings us the ultimate war against Gog of Magog. G”d pulls out all the stops. A massive Earthquake that causes all livings things to tremble, that overturns mountains, topples cliff, and causes every wall to crumble. Pestilence. Brother slaying brother.  Some torrential rains, hail, sulfurous fire. All for this end:

וְהִתְגַּדִּלְתִּי֙ וְהִתְקַדִּשְׁתִּ֔י וְנ֣וֹדַעְתִּ֔י לְעֵינֵ֖י גּוֹיִ֣ם רַבִּ֑ים וְיָדְע֖וּ כִּֽי־אֲנִ֥י יְהוָֽה׃

Thus will I manifest My greatness and My holiness, and make Myself known in the sight of many nations. And they shall know that I am the LORD.

(It’s a theme later taken up by the Kaddish prayer – yitgadal v’vitkadash – enlarged and sanctified, so may be G”d’s great name.)

The earthquake alone isn’t enough. Over-compensation? Gog’s destruction will be totally over-the-top. So many enemy forces will be killed it will take seven months to bury them. Burning and melting their weapons will provide enough fires for seven years without having to use any wood!

All this to redeem and restore to greatness a people who have been faithless, stiff-necked, arrogant, and easily led astray to follow other gods. Holy testosterone!

Why does G”d need to prove anything to anybody? An analyst could have a field day with G”d and G”d’s insecurities. While we’re at it, just how does circumcision, brit milah, fit into all of this? Have fun with that one.

Judaism, as a religion, at least in its origins, is rather earthy. Sex is not a subject that is shied away from in the Torah. Some religions are more blatant when it comes to deities and sexuality. There is the Greek fertility and vegetable god Priapus. It was customary to propitiate Priapus by stroking the perpetually erect penis on his statue as one passed by. The Hindu religion has Shiva and his lingam. The ancient Egyptians had the fertility god Min.

Judaism and it’s daughter religions don’t have much in the way of blatant sexuality on the part of G”d, though we do have the commandment to be fruitful and multiply, and we are told that we are made in the image of G”d, so therefore doesn’t it hold that G”d…well, you see where that was headed. In general Judaism holds that G”d has no gender, yet there’s some evidence of both masculine and feminine aspects of G”d in Judaism from the ancient Israelite religion right on through Kabbalah and on to today.

All of this has been, of course, a very circuitous attempt at redemption of some very troubling text. Even though G”d is being all machismo in this haftarah for Israel’s sake, it’s still not an image of a G”d that I’d like to worship and in which I can believe. If G”d has a phallus, there’s still little reason for G”d to be worried about size. If G”d doesn’t have a phallus, then what, in G”d’s name, is causing G”d to act like G”d has small penis syndrome, or that G”d is on steroids?

Sadly, in the end, I’m left with this question: “if G”d has a penis, who is it that is getting…?” I’m not sure I want to know the answer.

Shabbat Shalom and Hag Sameah

Adrian
©2012 by Adrian A. Durlester

Other musings on this parasha:

While I’ve not written specifically about this Haftarah before, here are other musings from Sukkot:

Sukkot III 5772 - Fragility
Sukkot I 5770 - Fire and Rain
Sukkot 5767-Precious Congealed Light - Or Y'kator V'kipa'on
Sukkot 5764--Bayom Hazeh
Sukkot 5763--Sukkot Time Travel

 

Technorati Tags: God,penis,phallus,Torah,commentary,Gog,Magog,Ezekiel

Random Music Before Shabbat – Vayishlakh 5772 – One and Many, Many and One

This parasha is rich with things to muse upon. I never know what’s going to catch my attention. Perhaps because I have mused many times upon the more significant events in the parasha, I sought out something different. I found it, near the end of the parasha, at the very start of chapter 35 of Bereshit/Genesis:

35:1 G”d said to Jacob, “Arise and go to Bethel and remain there; and build an altar there to the G”d who appeared to you when you were fleeing from your brother Esau.”

Now go back and read that several times.  G”d is asking Yaakov to go build an altar to the specific G”d that appeared to Jacob at Bethel. Huh? Is there not only one G”d? why does the text not simply read “go back to Bethel and build an altar to Me?”

Is this all just part of the general confusion in Torah that seems to revolve around the role of malakhim, angels/messengers, who sometimes appear to be stand-ins for G”d. There are several occasions in the Torah when we see transitions from angels/messengers speaking to one of our ancestors to G”d directly speaking and interacting, as if they were somehow interchangeable.

Of course, this could also just be an artifact of the ancient worldview which had G”ds associated with places, and in the transition from a plurality of G”ds to the concept of a single G”d (which clearly passed through a period of monolatry-where the existence of multiple G”ds was accepted but there was a prime of chief G”d that was worshipped,) as well as the change from G”ds for every place to a portable, and ultimately “everywhere” G”d this holdover found its way into the sacred texts.

Or it could be that G”d really does acknowledge the existence of other G”ds. Not just manifestations, but perhaps lesser G”ds operating under G”ds authority. There’s a heresy. However I don’t see how anyone can read the Torah and come away with the idea that monotheism, as we understand it today, was really the theology of our ancestors.

The Hebrew further confounds things (or, perhaps, helps explain them.) Verse 35:1 uses the word “Elohim” at the beginning, but when it refers to the G”d that Yaakov encountered, it is simply “El” (as part of the construct “L’Eil”.) Keeping in mind that “elohim” is effectively a plural form of a noun, and “El” is singular, we have some interesting possibilities. Perhaps the fact that G”d is “Elohim” tells us that G”d has many constituent parts, many different manifestations – all part of the one same G”d. So when G”d, Elohim, refers to “El” perhaps G”d is referring to some constituent part. Perhaps monolatry was prevalent in the time the Torah was written/redacted/rediscovered.

The great rabbis and scholars wouldn’t like this. It borders uncomfortably on the Xtian concept of the Trinity. Yet true biblical scholars have to ask themselves if the Trinitarian idea was solely an invention of the Xtians or if it had roots in Judaism in some form. We’ve already seen lots of discussion about the potential existence of a female consort of the Hebrew G”d, so why not extend that to the concept of multiple instances of the G”dhead – especially since that sort of seems what we have here (and in other places in the Torah.) Heresy? Perhaps. Still worthy of exploration.

I am growing fond of the idea that “Elohim” is plural quite purposefully, and it’s a subject upon which I am going to spend some time studying. If each of us has a little spark of G”d in us, maybe it’s a piece of “El” which, when all taken together as a whole, becomes “Elohim.” E pluribus unum. Who knew?

Shabbat Shalom,

Adrian
©2011 by Adrian A. Durlester

Other musings on this parasha:

Vayishlakh 5771/5763 - The Bigger Man
Vayishlakh 5769 - A Fish Called Wonder
Vayishlakh 5768 - No One's in the Kitchen With Dinah
Vayishlakh 5767-Wrestlemania
Vayishlakh 5766-Like Deity, Like Deity's Child
Vayishlakh 5765-B'li Mirmah
Vayishlakh 5762-Don't Get Mad--Get Even!
Vayishlakh 5761-No Doubt? No Wonder!

Technorati tags: torah, commentary, judaism

Random Musing before Shabbat – Vayikra 5770-You Can Fool Most of the people Most of the Time

With so many rules to follow, it’s no wonder that G“d expects people to make mistakes. What mere human can keep track of all those rules? And where there’s opportunity, other people will swoop in to take advantage. Perhaps that wasn’t G’d’s intention. Perhaps that wasn’t the Torah’s intention (though I find that a harder idea to accept, considering that we can be reasonably certain the text has been redacted by folks with an agenda, or at least a proprietary interest.

So here we have this whole system of making expiation for the inadvertent or unknowing commission of a transgression of the rules. It’s puzzling enough why we have this whole book of the Torah that’s basically a priest’s manual. (One of the nicer whitewash explanations of this is one suggested by Baruch Levine in the Etz Hayim commentary. It’s the idea that inclusion of this book of priestly secrets puts the power in the hands of all the people, thereby limiting priestly power, and fulfilling the idea that Israel was to be a nation of priests. It’s a nice thought, and, as apologetics go, not a bad attempt. Nevertheless, I find it an unsatisfactory explanation, as this book of priestly secretes was difficult enough to make sense of for the priests, let alone the common people.)

Some weeks back, I wrote about Moshe having a conversation with G”d about doing something for Aharon. In this fictional account, Moses, unhappy that he himself will reap much reward from his servant leadership, at least wants to see his mispacha and their descendants get something. G”d then offers to create a hereditary priesthood with Aharon at the top. Moshe isn’t too keen on the idea, but when G”d offers a gift, you don’t refuse it.

Now, let’s take pick up the story line. Having created this hereditary priesthood, G”d needs to insure its stability and status. So we get a whole bunch of laws, and a whole bunch of rituals to go along with them. First and foremost among these rituals are the ones for what to o when you inadvertently break one of those rules. Seems like a workable plan, G”d.

G”d does like a little balance, though, so has to think out the inherent dangers in the system being created. Don’t want to give the priests too much power. So G”d arranges for the priests to have all the knowledge of the laws and rituals, but later on arranges for them to have no land of their own, making them completely dependent on the good will of the people to provide for them. To be sure, the sacrificial system is designed to insure that the priests get the sustenance. Given the natural tendency of people to not so willingly share what belongs to them, it’s no wonder that over time the priests had to clamp down on things. In fact, this trend could have started pretty early.

Nadav: Hey, Avihu, are you as hungry as I am?
Avihu: Sure thing, my brother. That last round of sacrifices just didn’t do it for me.
Nadav: Or for me. Hey, I have an idea.
Avihu: What?
Nadav: Let’s go tell Nachshon’s dad Aminadav over there that he transgressed a law and needs to make another sacrifice.
Avihu: What law did he break?
Nadav: I don’t know.  Does it matter? There are so many, nobody knows them all, not even us. I’ll just make something up.
Avihu: You think you can get away with that? Won’t "you-know-who” know what you’re doing?
Nadav: You really believe all the stuff uncle Moshe says, don’t you?
Avihu: Hey-you were there and heard the thunder and the booming voice just like we all did.
Nadav: I saw some fancy show, but I’m not so sure who the producer was. Even those crappy Egyptian magicians do some pretty fancy special effects.
Avihu: I don’t know, brother. Someday you’re going to get us both into a lot of trouble.
Nadav: Stick with me, bro. It’ll be fine. We’ll tell Aminadav that he, uh, forgot to, uh, adjust his holy framistat properly, and he has to sacrifice a cow.
Avihu: I prefer lamb. Can we make it a sheep?
Nadav: OK, a sheep then. And  afterwards, we’ll have some nice wine, and maybe offer up an extra sacrifice to the invisible G”d up there.
Avihu: I guess a little extra sacrifice never hurt anyone.

Well, we all know how that turned out.

So maybe the book of Vayikra is in the canon for the reasons Levine suggested – as a leveling agent. Or maybe it’s there to solidify the power of and back up the hereditary priesthood. Better yet, it’s a sly trick. It’s meant to give the impression of equalization – giving all the people access to the priestly rules. Yet it’s so complicated no one can really understand it, so the priests (who at least can pretend to understand it) still have the upper hand. Sometimes the p’shat explanation really is the best.

Shabbat Shalom,

Adrian
©2010 by Adrian A. Durlester

Technorati tags: judaism, torah, commentary

Random Musing Before Shabbat-Behar-Bekhukotai 5769 - Scared of Leaves?

It's familiar ground we've been over before. The postscript to the holiness code reminds us that we have free will, and that if we follow G"d's ways, we will reap reward, and if we are disobedient, then we will incur G"d's wrath. I'm not here to debate the relative merits of the "scare them into submission" or "obedience reaps reward" techniques. That's a discussion we've had, and can have again at another time.

This year, I want to grab a little piece of the text and twist it and reshape it to become a metaphor for our own times. Among the chastisements we receive for disobedience would be weakness of will and an abundance of fear. As the text says, "kol aleh niddaf" the voice/sound of a driven(blown) leaf shall put them to flight."
I'd like to suggest the we (and I include myself in this) have come to a place in history where once again, the sound of a driven leaf is enough to send us fleeing, or send us into a panic.

It started years ago, and has been continually exacerbated. The cries of doom and gloom in the Jewish community have been reverberating for so long that they are beginning to sound like the boy who cried wolf. Yet they still manage to stir up panic. With each new panic, another set of suggested cures.

Our Judaism is dying. This will fix it.
Jewish education is in a shambles. This will fix it.
Synagogue memberships are declining. This will fix it.

Well, I've got news for all of us. Most of the suggested fixes haven't worked. (As a result, we become even more cynical about the next set of proposals.) Of course, they haven't worked based on the yardstick we have established. Maybe it's not the ideas, but the yardstick that is flawed.

While it may seem odd to want to return to a system in which, with each new King or Ruler, the measure of a foot or a cubit changes, there may be some ancient wisdom in that. We may be measuring our success and failures on the basis of feet or cubits from the previous dynasty.

At the drop of a hat, with the mere sound of a blown leaf, we set off in a panic to right what is wrong with Judaism. what's our hurry? It has taken us thousands of years to get where we are. Judaism has changed and evolved quite a bit over that time, and it no doubt will change just as much over the next few thousand years. Why are we measuring things in terms of weeks, months, years, or even decades, when we ought to be thinking much longer terms.

What we need are tools that will help us persist and adapt as necessary over the long term, not short-term fixes that will bolster our numbers. In some ways, Judaism is making the same mistake that has brought our economy to the brink of collapse, looking for the quick buck.

Of late, I've been quite the pessimist. I've become increasingly concerned for the future of Judaism. Am I being reactive to the sound of blown leaves? I am beginning to think so. Time to take a longer-term view.

Though G"d provides a fairly long list of calamities that will befall us if we do not follow G"d's ways, in the end, G"d promises to remember the covenant made with our ancestors. Now that's thinking long term. Maybe it's time to stop being frightened at the sound of blown leaves, get out of panic mode, and take a good, long, hard look at what the futures holds, and how we might best be prepared for it. In the meantime, we should chill out a bit, get out of panic mode, take a deep breath, and move on. what better time for that than Shabbat?

Shabbat Shalom,
Adrian
©2009 by Adrian A. Durlester

Random Musing Before Shabbat - Shabbat Hol HaMoed Pesakh 5769 - Valley of the Dry Economy

Chapter 36
³⁷ Thus said the Head Economist: Moreover, in this I will respond to the House of Capitalism and act for their sake: I will multiply their savings like sheep. ³⁸ As Jerusalem is filled with sacrificial sheep during her festivals, so shall the ruined banks be filled with bundles of currency. And they shall know that I am the Head Economist.

Sepharadim begin here
Chapter 37
¹ The hand of the Head Economist came upon me. He took me out by the spirit (and not the private corporate jets) of the Economy and set me down in the valley of the Wall, the valley of recession, the valley of the dry economy. It was full of dried up, meaningless papers. ² He led me all around them; there were very many of them spread over the valley, and they were very dry (and worthless.) ³ He said to me, "O mortal, can these securities, papers, derivatives, paper currency, stocks, mortgages, promissory notes, et al live again?" I replied, "O Head Economist, only You know." ⁴ And He said to me, "Prophesy over these papers and say to them: O worthless papers, hear the word of the Head Economist! ⁵ Thus said the Head Economist to these worthless, dried up papers: I will cause belief and faith of the people to enter you and you shall have value again and be traded. ⁶ I will lay bail-outs upon you, and cover you with assurances, and form stronger regulations over you. And I will restore the people's faith unto you, and you shall have value again. And you shall know that I am the Head Economist!"

⁷ I prophesied as I had been commanded. And while I was prophesying, suddenly there was a sound of bells and tickers and people fingering on Blackberrys, and the papers came together, paper to matching monetary standard, and the tickers ran, but the values did not always rise. ⁸ I looked, and there were  bail-outs on them, and assurances had grown, and new regulations had been instituted over them; but there was no faith in them, and unemployment among the people continued to rise. ⁹ Then He said to me, "Prophesy to the stock market traders of the people, prophesy, O mortal! Say to the stock market traders: Thus said the Lord God: Come, O stock market traders, from the four corners of the global economy, and instill the faith and confidence of the people into these worthless papers, that they may have value again." ¹⁰ I prophesied as He commanded me. The faith of the stock market traders entered them, and they came to have value and people began to trade in them, a vast multitude of papers.

¹¹ And He said to me, "O mortal, these papers are the whole Economy of the World. They say, 'Our papers are dried up with no value, our  faith is gone; we are doomed.' ¹² Prophesy, therefore, and say to them: Thus said the Head Economist: I am going to open your wallets and lift you out of the recession, O My people, and bring you to the land of sustainable economy and employment (that at the same time doesn't destroy your planet.) ¹³ You shall know, O My people, that I am the Head Economist, when I have opened your wallets and lifted you out of your recession. ¹⁴ I will put My faith in the economy into you and you shall shop again, and I will set you upon your own ship of financial security. Then you shall know that I the Head Economist have spoken and have acted"--declares the Head Economist.

Would that G"d would interfere, and restore our economy, and do it in a way that also allowed for the sustainability of all people, and of all of the planet. Yet I do not believe this is likely. We've created our own mess, with our own free will (and greed) and it is up to us to get out of it. We have followed and prayed to false gods. We have had our false messiahs, too.

If we come out of this economic crisis with nothing essentially changed, then we will have failed to truly rescue ourselves. We will simply stumble down the same insane path. It's not just about instituting controls that keep the greedy among us from getting carried away. It's about a fundamental change in the way people think; in the way people determine what is need and what is want, what is necessity and what is luxury. If we do not alter our habits, then we will just be encouraging the traders and others to try the same games and gimmicks.

I'm not espousing a particular economic system. Socialism and Capitalism both have their plusses and minuses. I am, however, espousing a wholistic, realistic, and truly communal approach to how we live, and the economic engine that is part of that.

I don't have Ezekiel's faith that the dry bones of our shattered economy will rise anew, for if they do rise anew in the same form they were before their death, then they will simply rise, expand, and eventually devour and consume us all.

I have given a great deal of thought to the subject of m'khayei ha-mei-tim, the raising of the dead. I have struggled and searched for a way of understanding the concept that is meaningful. In many ways, I have come to that understanding, and no longer refrain from using the words "m'khayei hameitim" when they occur in our siddur. It is through our continuance and re-enactment of the good that the dead have done in their lives, that they live again. Memory is a powerful tool.

Yet I now see that an element is missing from my understanding. We must not only carry on the good of those who are no longer among the living-we must learn from that which they did which wasn't as good, or was driven by wrong thinking, or following misguided leaders, which may have been particularly affected by the realities of their times, or a lack of knowledge we now have  or, put simply, that which they did which was wrong, bad, or evil. People do such things, and we ignore this reality at our own peril. We must learn, too, from those things that may have contributed to someone's death - greed, avarice, overwork.

In bringing our shattered economy back to life, we must learn from the mistakes. If we are to bring the Jewish people, who some would say are in great peril of dying out, back to life again, we, too, must learn from the mistakes as well as the good. Ideas and institutions which may have served us for centuries may well have served their time and need not be part of a renewed Jewish people. Other ideas that may have been lost or trampled over may be needed as part of a restored Jewish people. We won't know until we take a good, long, hard look. This is true for our economy, and true for the continuity of the Jewish people.

This period of the Counting of the Omer may just be the perfect time for such reflections. Before we are ready again for mattan Torah on Shavuot, we've some soul searching to do. Before we are ready for a revived economy, we've more of the same to do.

Shabbat Shalom,

Adrian

©2009 by Adrian A. Durlester

Random Musing Before Shabbat-Tzav/Shabbat HaGadol 5769-Payback: An Excerpt from the Diary of Moses

Dear Diary:

Oy, what I day I had today. It's not like I didn't have a million other things to do and take care of. You-know-who eats up hours of my day with more instructions for the rituals of sacrifice. I couldn't pick a deity with a simpler system?

I'm usually willing to accept the burdens of my role as leader and communicator for this rabble, and I don't mind so much when You-know-who is giving me instructions to pass on to the whole group. That, I can handle. But today, You-know-who goes on and on with even more instructions than what I've already gotten for my dear older brothers and his kids.  Priests, You-know-who had to make them. Yeah, he was helpful as my spokesperson when I was negotiating with Pharaoh, but was that enough to earn him this bonus? And I'm not forgetting, though I am surprised You-know-who seems to be forgetting) what my schmendrick of a brother did while I was up on the mountain the first time. Avodah zara is bad enough, but avodah para? Sheesh! A freakin' calf of gold he makes for them.

And those lame excuses he gave me afterwards. "I was just trying to buy time and keep the rabble happy." Yeah, right.  Today, at least, I got a little payback. More about that in a minute.

So after chewing my ear off for hours-finally getting to some rules for the whole community and not just my wacky brother and his peanut gallery, You-know-who says it's time to do the initiation rites for the priests. Hoo-boy, I though, this is not gonna be fun.

To begin with, I gave Aaron a bath. Then like those little dolls I used to play with, I dressed him up in his official wardrobe. It was kind of fun, adding layer after layer of stuff. At times, I thought he was gonna collapse under the weight of it all. When I stuck the Urim and Thummim in the breastplate (you know, those two auguring stones) I made sure to slam the cover closed over them nice and hard. You shoulda seen the look Aaron gave me.

Anyway, what he and all the people didn't know was that, for once, You-know-who, specific as You-know-who often gets, actually left me a little leeway in this ordination ceremony. So I improvised a bit. I mean, there was blood everywhere. I made the whole things as messy and cumbersome as I could. Oh, it was a little gross for me, hacking up those animals, gutting out their organs and fat, even having to gather up the poop and taking it outside the camp. (Well, that part You-know-who told me to do.) I put on quite a show. You-know-who had told me to use the ram insides to make a burnt offer that also had a pleasant odor, so  when I had the sacrificial ram all cut up and on the altar, I washed all the entrails with water and stuck them back on the grill--er I mean altar, which made a lot of smoke and smell. I hope You-know-who found it pleasing. I know I didn't, and neither did Aaron (chuckle.)

When it was time for the second ram, the one of ordination, I got really creative. I took some of its blood and dabbed it on Aaron's ears, thumb, and big toe. He looked so ridiculous, I just couldn't resist doing the same thing to all the rest of the clan. I was having so much fun, I just couldn't stop. I scooped out all the fat I could find from the carcass, grabbed some matzah from the bread basket, placed it on top of the fat, and them dumped some into all of their hands, and told them to hold them up as elevation offers. They had a heck of a time keeping the stuff from falling out of their hands. I was laughing so hard on the inside. Aaron shot me a look that could kill.

I couldn't resist one last jab, so when the time came for the official anointing with oil, I also grabbed some of the blood and spattered all over them and their nice white vestments. I tell you, it was hilarious. Sort of artsy-farsty, too. I'll bet someday someone will figure out how to just spatter stuff on fabric and sell it.

I decided I'd been cruel enough, so I wanted to finish off being nice. I told Aaron and the boys to go boil up all the leftover meat and have some of the leftover cakes. I told them to burn up anything that was leftover after they ate.

Then, and this was my final stroke of genius, I saw this great big loophole and took it. I told Aaron and the boys that they'd have to do this again every day for the next 6 days. You-know-who hadn't been specific about that, and I figured seven days sounded about right. I sealed the deal, as usual, by announcing to the whole community that everything that was done today had been commanded by You-know-who.

I know I took a few liberties, but so far You-know-who hasn't said or done anything about it. Maybe You-know-who was enjoying it, too.

Omigosh, diary. I've been telling this cock and bull story about being chosen by You-know-who, in order to get back at my no good "brother" of a Pharaoh so long, I'm starting to believe it myself. Still, there have been some unexplained things-like that business at the sea of reeds. I thought I was putting on a pretty good show, even though I really didn't have a good plan at that point. But man, when those waters parted, I just went with it. The there were those quail, and that sweet, gooey stuff on the plants every morning except once every 7 days. And the timing of that  rather cooperative bad weather at Sinai.

Hmmm, whether I believe in a You-know-who, or whether I just made it all up, there just might be a You-know-who looking after us after all. I could use the help--Korach and a couple of his friends are up to something, I'm sure.

Well, catch ya later, Diary. I got six more days of fun ahead. ;-)

Yours,

Moshe

----------------------------

Shabbat Shalom,

Adrian

©2009 by Adrian A. Durlester

Why I Didn't Write a Random Musing Last Week

Wow-I really thought, now that I am semi-unemployed, having lost some of my teaching and family/teen programming work at one synagogue, I'd have more time on my hands-especially to do things like write, blog, etc.

As I have discovered before (and therefore should not have been surprised) is that the work that needs to be done always seems to manage to expand to fill the available time (and then some.) Seems there is always too much to do and not enough time to do it. The question I'm always asking is, does it happen to us, or do we do it to ourselves?

Many management gurus suggest that it's all a matter of things like delegating, organizing, prioritizing. Yet, as the expression goes, Humans plan, and G"d laughs.

Nevertheless, it is a cop-out to just give up on attempting any type of planning. The best planning tries to allow for as many possibilities as it can. That's certainly what I was taught when learning to be a good Stage Manager. A good "performance plan" includes plans for when things don't go according to plan.

Yet, at some point, doesn't this become a cat chasing it's tail, or a tail wagging the dog? The scientific side of me wants to assert that "random" means "random" but the more spiritual side of me suggests that sometimes, the more we strive against the randomness, the harder it pushes back. No wonder so many cultures developed dialectical deities representing good and evil.

It helps, of course, to have a deity on your side. Like we sing at Purim "utsu eitza v'tufar dabro davar v'lo yakum ki imanu El." We taunt, almost dare our enemies to plan their plans, make their evil plots, for they will come to naught because G"d is with us. Yet I don;t recall anywhere in the megillah where it says that G"d pre-disposed King Ahashverosh to be receptive to Esther's please (or for that matter, no reference to G"d hardening, er, that is, raising Ahashverosh's golden scepter.)

So why no musing last week? Life interfered, I could say. Frankly, I just ran out of time, didn't want to rush out a half-baked job, and I've grown weary of simply falling back on re-cycling old musings. Still, I did get a good Shabbat meal on the table in time for the family and our Shabbat guests (and a vegetarian meal at that, for 8-year-old Abigail has decided to go vegetarian for now - mostly because most of her friends at school are-how's that for a picture of Amherst-peer pressure vegetarianism! I even managed to create a vegetarian meal that I would eat.) So everything wasn't a total waste, or completely out of control.

OK, I've done my self-flagellation now. Seems like it should be enough. Still, there's more to explore here. Wonder how I can work this into this week's musing on parashat Tsav?

Adrian (aka Migdalor Guy)

Random Musing before Shabbat - Vayakhel-Pekudei 5769 There Are Some Things You Just Have To Do Yourself

I'll admit it - I'm not the best when it comes to delegating. Oh, to be like Moshe Rabbeinu, and have at my disposal  talented craftspeople and artisans upon whom I can always depend. Often, I have people to help at my disposal, though, as is often the case with volunteers, one often has to invest a great deal of time in providing instructions and assistance to them. That's not a bad thing at all. Many theaters and synagogues where I have worked are truly dependent on volunteer assistance, sweat equity, etc. I am always grateful for their help, regardless of the effort it sometimes takes on my part to fully utilize and engage volunteers, and allowing them to have a sense of pride and accomplishment.

Anyone who works regularly with volunteers knows that they can disappoint. Often, people mean well and offer assistance, but never show up, or have last-minute conflicts. Sometimes they have some experience or understanding of what they are being asked to to, and other times, they have little or none.

Thus, there are those times when I'd rather have Moshe's initial problem, as brought to him by Betzalel - that the people were being too generous with their contributions. To be crude about it, sometimes having more generous giving can mean less dependence on volunteers, and I'd be dissembling to say that there are times I;d find the preferable.

There are tools and techniques for working with volunteers. I suspect there is much that can be learned from our double parashiyot about that, though not all of them are applicable all the time. G"d has given rather specific instructions for the construction of the mishkan on the one hand. One the other hand, even those detailed instructions require some interpretation and expertise in fabricating them into reality. This seems quite useful, as it works for those who need to be given very explicit directions as well as those who need some room to have some ownership of their work and creativity in the process.

In the end, though many volunteers have helped to create the parts for the mishkan, the task of setting it up for the first time is left to only one person-Moshe. Yet Moshe appears in this case to be just a "doer," an automaton, assembling the pieces. Seems hardly fitting for the assembly of such a sacred thing. However (and you knew this was coming) I sometimes envy Moshe that reality - all he had to do was exactly what he had been told. Put tab A into slot A1. Place the table here, the lamp there. I imagine stage crews or props crews diligently going about changing the scene between acts. I've done that work myself, and though it can be incredibly mundane, there can also be a certain excitement all around (though even that can wear thing over a long run.)

Yet there is a lesson I learned from these parashiyot long ago-though I don't think I realized then what the source was. It started with my work in the theater, when I would do things like completely walk through by myself scene changes, or set decoration placement-sometimes virtually in the process of designing/planning, sometimes during a trail setup in a shop, sometimes as the show is being set up the first time on stage, and later on, each day of the run of a show - even though at that point I totally trusted in those who had done, or were going to be doing. I did it for a number of reasons. I wanted to be sure the instructions were clear. I wanted to be sure it worked and it was right for the show. I wanted to be sure there was logic and efficiency (and sometimes a little artistry) in how the work was done, sequenced, etc. And yes, I admit it, sometimes just to be sure for myself, because trust is an often tenuous thing to maintain. (I can also tell you this is true in volunteer/amateur and professional settings.)

It's no different for me in other work I have learned to do - including Jewish Education. I like to try things myself, to work through the things I may be asking others to do. That is why it can be so frustrating to be in situations where time constraints don't always offer the luxury of sufficient planning, preparation, etc - especially when it involves volunteers. I need the freedom that Moshe had to step by step go through the assembly and setup of the mishkan.
We can assign all sort of deeper meanings to this work by Moshe, and the commentators have not shied away from this. However, on a simple pshat, practical level, I can see Moshe doing this for the same sort of reasons-to be sure those who would be responsible for assembling and transporting the mishkan would be able to do it as conceived. Now, had this been Moshe's idea alone, one might perceive it as a certain lack of faith or mistrust-for either the work of the craftspeople, or (warning-danger Wil Robinson) for G"d's exact plans.

Setting aside for a moment the idea that the mishkan, and all the attached ritual, are really for humanity's sake and not for G"d, I find myself wondering if G"d might not have chosen to do what was asked of Moshe? They were G"d's plans, after all. I'd rarely be absolutely certain my plans would all work out perfectly. G"d by then had had enough experience with human beings to know that even G"d's plans don't always work out perfectly.

I can just see the movie version now, of this alternate history, in which the Israelites create all the pieces for the mishkan, and then G"d does the assembling. To we mere humans, it appears magical. How it appears to G"d we can only speculate.
Perhaps G"d was showing great trust in Moshe and the Israelites, or perhaps G"d didn't know any better and was naively trusting that the plans were executed within tolerances. Being somewhat the control freak I am, I think I know which way I'd lean. How foolish of me. Perhaps (though I'm not sure) G"d knows better, that when you give the things you create or control free will, you have to be prepared for the consequences. There's that popular 12-step saying "let go and let G"d." Can we ask or expect G"d to do the same, to "let go, and let us?" Something to ponder this Shabbat.
Shabbat Shalom,
Adrian
©2009 by Adrian A. Durlester

Random Musing Before Shabbat -Tetzaveh 5769 -Something Still Doesn't Smell Quite Right

Tetzaveh is a very rich portion, and over the years, I've mined it for many interesting musings. I;ve written about the "Do clothes make the man?" question regarding the priestly vestments. I've expounded on G"d's promise to "dwell among us." I've tried to answer the question "where's Moshe in this parasha?" I've gotten a little wacky with the "Urim and Thummim" show. There's also one of my personal favorites, "Aharon's Bells" in which I ponder the reasons why there were bells skirting the high priest's vestments. Eleven years ago, I wondered about the incense. I thought it time to revisit this. In 5768 I wrote:

I asked myself, what's all this incense stuff about? (Exodus 30:1-10)

The altar for burnt offerings was located in the other half of the mishkan, away from the Holy of Holies. But the incense altar was to be placed immediately before the Holy of Holies. Well, perhaps there are some practical considerations here. Burnt offerings are gonna make a lot of smoke - better that it not fog up the Holy of Holies.

But what is it that G"d is really telling us here? I have a thought. What is it in our culture that creates burnt offerings? Well, we certainly cook lots of meat. To do so means killing animals. Now G"d did ask us to sacrifice animals - but by placing the altar apart from the Ark, perhaps G"d was telling us that while it may be a necessity, it is not quite holy enough to be so near to G"d. And not something we should necessarily enjoy. So we may find it necessary to have "burnt offerings" in our lives, but G"d wants us to keep our distance with them.

What about the needless sacrifice of human lives to war? They are burnt offerings, though I know not to which G"d. Bombs, napalm, radiation poisoning, chemical weapons, air burst devices, etc. These things surely are not pleasing to G"d, but G"d knows they do happen. We turn human beings into charred sacrifices. Perhaps G"d is reminding us to keep our "burnt offerings" away from the holy. That killing, that war cannot truly be "holy" even if being fought in God's name? That anything that involves killing, be it animal or human being doesn't "quite smell right" and should be kept apart from that which is truly holy.

Then what is the incense all about? Is it a superficial dress-up? A way to let G"d think that everyone smells sweet when in reality we are stinking up the place with our actions? Or is it a way that G"d is allowing us to practice that deception on ourselves when we enter G"d's presence? Well, on that last point, that isn't necessarily all bad. When we enter the Holy of Holies (or, in contemporary terms, to enter God's presence or do holy work) we should feel good about ourselves. Sweet incense might very well help us to lift our spirit and improve our attitude.

The sweetness of the incense serves to remind us of the sweetness of G"d's presence and G"d's covenant. And how better to get an attitude adjustment. In instructing Aaron to light incense every morning and every evening, God is perhaps telling us to try and find some sweetness in every day, and at all times.

Like pressed flower petals that serve to remind us of the sweetness of the flower they came from, and the sweetness of the memory that accompanies those petals, the incense is a reminder of the sweetness of God's presence in our lives. The trick is to carry the remembrance of the sweet smell of the incense when we come out of the holy space and into the stench of the burning sacrifices of daily life.

I realized as I was reading this that there was more to say about it. So here goes.

We are a funny species. We have certainly adapted to a lifestyle that is as odor sweet as we can make it. We fill our restrooms, our homes, our businesses with timed automatic odor-covering sprays, spray disinfectants and other modern forms of incense. We even have air-filtering devices. Food, drinks, winers and all sorts of other products have their odors tailored for our sensibilities. Magazines drop scratch and sniff samples. We laden ourselves with perfumes, colognes and scented soaps.

Is this all an attempt to divorce us from the everyday odors and smells of life? If so, is it wise? Most of us no longer raise our own food, so we have that distance which enables us to alleviate our guilt. Our connection with our planet grows ever more distant. Maybe if we allowed ourselves to smell the normal odors of life we could regain our connection? Moreover, the unpleasant odors would surely work their way with us. If we couldn't mask the smell of slaughterhouses, of death on the battlefield, of noxious gases, perhaps we'd work harder to eliminate some of these things.

Life these days is truly filled with the stench of burning sacrifices. We've offered up our planet on the altar of greed. Our financial system is certainly starting to smell like a rotting corpse. There are all sorts of odors in the air-greed, despair, lust, fear. Our natural instinct seems to be to want to cover them up. As I suggested 11 years ago, the incense, the sweetness of worship, of being in a holy space and encountering the G"d of our understanding-we can carry the remembrance with us to make the stench of everyday life bearable. Well folks, it's getting really smelly out there. Instead of trying to cover it up, maybe we should allow them to be, and finds ways to

carry the remembrance of the sweet smell of the incense when we come out of the holy space and into the stench of the burning sacrifices of daily life.

And so I say again:

May your Shabbat be filled with only sweetness, and may you carry it with you into the week

Shabbat Shalom, and have a joyous Purim,

Adrian

©2009 by Adrian A. Durlester

Random Musing Before Shabbat-T'rumah 5769-Planning for Always

The plans that we read in parashat T'rumah for the construction of the mishkan are thorough and detailed. There's some room left from individual artistry and craftsmanship, nevertheless, the basic structure of the mishkan and its individual components is clear.

I've wondered before in these musings about the level of detail, and what can be learned or gleaned from it. Why such specificity? If it for G"d's sake, then that  must be one picky G"d. Or perhaps G"d does not believe that the people of G"d's creation and choosing are capable of getting it right. I  am not sure any of us are in a position to even speculate on this, although sages have tried.

If the specificity is for the sake of humankind, and specifically the Israelites, it's a little easier to comprehend and justify. We are, after all, stubborn, stiff-necked people. We are all also, whether we see it or not, creative and a bit individualistic-even when we work hard to put aside our own selves in favor of the greater community good.

Recently, though certainly not for the first time in my life, I have found myself in a situation where my predecessors did not provide adequate documentation to pass on their mantle of leadership. I also found myself yet again in a place where I had to pass on to another.

I have generally prided myself on the thoroughness of record-keeping I have left behind for my successors. I have also been surprised by the skeleton-like nature of what some have bequeathed to me as their replacement. Of course, what I consider skeleton-like may seem quite thorough to others, and what I consider thorough might be found lacking by yet others. Also, I have not always lived up to my own standards.

What complicates things is that I, by nature, tend to be more in the extemporaneous camp when it comes to planning and doing. It's not always easy to put down in words what I am thinking in my head. In addition, I tend to adjust as a go along, responding to circumstances, the reactions of those around me, etc.

I am learning that, at those times, the best solution may be to find someone who can concretize things for me. They might not be able to quite glean the thought-processes and rationales behind my efforts, but they can surely record the actual physical results.

In a way, this is somewhat like the mishkan. We can try and understand the reasoning behind things, or simply follow instructions. There are those of us who can just follow instructions, and those of us who simply need to know what's behind the decisions that led to these specific instruction. (I suppose one might view the varying ways in which Judaism is practiced as somewhat similar.)

Once again, we are left living in that liminal zone, trying to find the balance between our need to know and understand, and our need to just do it even if we may never get to understand it. Naaseh v'nishma, in a sense.

Now, after encountering this parasha year after year, some light is finally beginning to dawn. If, when I read it each year I have different understandings of it, how much more so that others will also have varying understandings. The instructions are there. It's up to us how we use them. Some of us prefer to at times to thoroughly read the owners manual, while others just forge ahead. Yet, at times, our approach may change due to circumstances, maturation, or any number of factors.

Parashat T'rumah has just enough specificity to satisfy the need for specificity when it is wanted. Still, there is room to view the text as overly detailed (or even lacking enough detail.) Also, there is room to individually interpret the instructions. I pray that I might be able to craft the instructions and records I pass on to others, either to create a reality from them, or in passing the torch of leadership to another, in the amazing and gifted manner in which the words of T'rumah are crafted. If they are of human origin, I at least have a fighting chance to succeed. If they are, indeed, Divine, then the best I can do is aspire to come as close to them as I can.

Shabbat Shalom,

Adrian

©2009 by Adrian A. Durlester

Mishpatim 5769-Redux 5757/5761-Change From The Inside

 

Every year I always try to think about examining other parts of the text in this portion, but something always draws me back to Exodus 24:7, with its "na'aseh venishma."

In one of my first musings on Mishpatim, years ago, I wrote these words:

There is much in my life that I am "doing" in order that I will "listen." I don't reject out of hand the viewpoint (best expressed by the Kotzker Rebbe Menachem Mendel) that through the doing of things (i.e. mitzvot) we will be able to "listen" to Gd and hear and understand the meaning of it all. But I do not believe that Gd wants from me only simple obedience. Gd wants the output of Gd's whole creation - body AND mind; heart AND soul. Shall I be only the Avraham avinu who blindly takes his son to be sacrificed? Shall I be only the Avraham avinu that argues with Gd for the people of Sodom and Gomorrah, or the Moshe rabbeinu who protests that he is the wrong person for the job? Or shall I try to be a little of all of them?

As I read through Mishpatim, and its lengthy list of "good (but not necessarily easy) ways to live a good life" (I would call them commandments, or, for the more liberal, suggestions, or guidelines, but I think the words I used say it best) I thought of the commitment that it must have taken to accept them without reservation, to agree to do them without further explanation. To be sure, most of them make sense, even in a modern context. But I imagine some of them were difficult to swallow even back then. In the academy, they teach us to look at the text through the eyes of those who wrote it, or redacted it, or were there at the time. And perhaps their subtle influences have left their marks on the text. But at the core are words not of our own creation, but given by Gd. It takes great faith to live by these words. But I might suggest that, given what we know about our own species, for some of us it might be a greater leap of faith to live by these words believing them to have been written by human beings than it might be believing they were given to us by Gd. Despite my academic training, I remain somewhat steadfastly in the second camp - that dwindling minority that still believe in these words as emanating from Gd. For me, attempting a "naaseh v'nishma" attitude while considering the words of Torah as an entirely human endeavor would be a frightening exercise.

I am struck by the relevance of so many p'sukim in parashat Mishpatim. Those on justice and false witnessing, etc. are certainly poignant in view of many of the things going on in our society right now. I would love to see auto rental agencies take Shemot 22:14 to heart:

"If the article was hired, [the loss] is covered by the rental price."

Does this render Collision Damage riders halachically inappropriate? (Of course, the businessman would argue that the CDW is part of the price.)

We would do well to heed the message in Exodus 22:7: "Do not curse a leader of your people." This applies now, in 5761, as it did when I first wrote this musing a few years back during the troubled times of the Clinton impeachment. However he got there "W" is our leader. When that troubles you, just remember how Yaakov got to be leader. (Of course, it would pain me to think that "W" is where he is because he, like Yaakov, had G"d's favor. But I digress.) [Looking back from 5769 it feels odd to see these remarks. Of course, in our present situation, even without the scourge of "W" we would do well do not curse our leader. Obama needs all the help and support we can give.]

And one pasuk that I often overlooked before, but which really speaks to me now:

Exodus 23:2 : "Do not follow the majority to do evil."

To be Jewish in this world is to be different. It is to not follow the crowd. Yet we have become so integrated into this society. Many of us have struggled so hard for assimilation, when perhaps we should have just been struggling for acceptance of ourselves in spite of our differences.

But now that so many of us are assimilated, incorporated into this society, how can we follow the commandment to "not follow the majority to do evil." ?

Well, in a speech in Boston a few years ago, Rabbi Yitz Greenberg made the point that the Jewish people have managed to achieve a position of great success in our society, and that we now have the opportunity to begin to wield that influence to be a force for change - for tikkun olam. He told the following story:

"The president goes on TV and warns that the asteroid is three days away. There is panic, hysteria. The pope goes on TV and says: 'Don't despair. Xtianity believes in eternal life.' The head of the Hindus proclaims that his religion teaches that life is an illusion and that his followers will achieve eternal life. The chief rabbi announces, 'Friends, we have three days to learn how to live under water.'"

Rabbi Greenberg concluded: "You have time to learn how to live under freedom, affluence and power.'' First, he says, we must come together as one.

What Yitz says is so sensible. Some Jews choose to follow the commandments by separating themselves from the rest of society as much as possible (and here I am not referring to followers of a particular movement in Judaism-for these kinds of people exist among liberal and traditional Jews alike.) It works, for many of them, and I am not about to criticize them for doing so. But that is not the way for me and many other Jews. I am in this society, a part of it. I must work from within it, as Rabbi Greenberg suggests, in order to be apart from it. Look at how well Chabad manages to do that. The liberal movements do this too, through social action. Who's to know which is the way that will be the most successful. Gd willing, the traditional and liberal approaches each are a piece of the puzzle of tikkun olam.

I think I have it figured out:

To be Jewish in this world we must do as our ancestors: "na'aseh venishma." What it is that we do, and what it is that we hear may be quite different. But then, with so many Jews all at Har Sinai, it is any wonder they are probably millions of different understandings of what it was Gd said to us there. Small wonder, then, that the great rabbis and sages labored so long and hard to try and create a cohesive system of ways to understand Gd's words. Let's not be too quick to dispose of their wisdom for there is much to be learned from it. Some think the key to changing society from the inside is to become as much like them as possible, and to discard the ancient words and ways-for, they say, we cannot change the world if they view us as so different that they simply ignore us or think us fools. But in the haste to be this way, what tools do we leave behind? It is only human hubris that drives us to believe that we, from our lofty modern perch can do any better a job of interpretation than our great rabbis and sages did. Does it make us any less worthy people if we learn from the past rather than always create anew? Whatever we come up with, it will still bear our own marks and influences. This is unavoidable. Even the orthodoxy that so many see as inflexible and unchanging is far more pliant and undergoing evolution and subtle reinterpretation. Their wisdom of the ages is here for us to benefit from.

And now, if you'll forgive the pretensions, go and study it!

Shabbat Shalom to you and yours,

Adrian

©2009 by Adrian A. Durlester. Portions ©1997 and 2001.

Random Musing Before Shabbat-Yitro 5769-Evolution Shabbat

 

An economy in ruins. A valiant pilot saves the lives of all aboard his aircraft when he ditches it in the Hudson river. A commuter plane crashes into a house and kills all on board and those in the house. Killed on that plane is the widow of someone who died in the 9/11 tragedy.  A Jewish man scams thousands of people and organizations out of millions of dollars, and as he confesses, his wife is helping herself to $15 million of his ill gotten gains.

200 years ago, two great men were born. One saved this union. Another turned the world of science upside down with his ideas. The actions of both those men are still being debated today. Half-full or half empty-that only 200 years later, the legacy Lincoln leads to the election of our first African-American president? Today, even in the face of overwhelming scientific evidence, there are those who refuse to accept the "radical ideas" of Charles Darwin. Some Haredi rabbis try to censor other rabbis who dare suggest that human evolution is not a heretical idea, and call them apikoros. Yet they seem to be ignoring the voices of most of their own adherents, who silently protest their inability to admit that the theory of evolution is correct. Great poskim seem to disregard or refute the words of even greater poskim who came before them who clearly see the creation stories in Bereshit as metaphor or allegory.

So, on this "Evolution Shabbat" as some are calling it, I offer this reworking of those 10 statements that G"d made to us at Sinai amidst thunder and lightning.

I am the Big Bang who created those things necessary for this Universe to exist. You shall have no other universes besides this one. (Oh, you can try and find them, and maybe even think you'll get to them someday. Don't hold your breath.)

Do not attempt to encapsulate in a representative image or form the force or forces that brought this universe into being, or the amazing-ness that is your universe. Do not show obeisance for the things, forces, and processes in your universe that you do not yet understand, or even to those you have come to know and understand. For this universe is random, and you never know if potentially bad things  you do today will impact your children or even the third or fourth generations after you; yet know that this universe is self-repairing over long time spans, like a thousand generations.

Do not blame the universe and its randomness for your troubles, or an excuse for your behaviors, for when you do so, it is a vain act. Swearing by use of your universe's name is truly vain.

In whatever cycle you use to measure the passage of time, set aside a period of that time regularly for rest, and to wonder in the glory that is your universe. Work eagerly and do those things necessary for your continued existence (and all of your kind) except during that set aside time, which is a rest for you (and for your universe, which needs it too); during that time you shall not labor for your existence, and your family members, life forms you utilize to serve you, even those not known to you personally - they, too, shall not labor for their existence (or yours.) For it has taken billions and billions of years for the universe to become as it is, so is it so much to ask that you take a break for what is, on the time scale of your universe, but the blink of an eye? The universe wants you to have this rest time-and who are you to question the universe?

Give due respect and honor to those of your species who did whatever it is they needed to do in order to bring you into existence, for they can make your existence more endurable. In the randomness of this universe, it is a miracle that those who enabled your existence found themselves in a position to bring you into existence, especially considering that for millions of years, random changes to the sequences of the DNA of your species and its progenitors have brought about modifications that both aided and hindered its development.

Do not cause the life of another of your kind (or, for that matter, of any kind you encounter) to be ended by your deliberate action, inaction, or indifference. It took millions of years of evolution to enable each one of your species to exist-it is not yours to undo that effort-that's the randomness of the universe's job.

Do not interfere in the intimate relationships of others of your kind. Yes, such activities can be seen as shaking up the gene pool to positive effect, but why don't you just let nature and the universe handle that without any extra help from you. (If you do wind up destroying your planet's ozone layer, maybe the speeded up mutation rate will prove beneficial. Who knows?)

Do not take anything, whether physical or intellectual, that belongs to another without the consent of the other. Such actions often lead to conflict, and your species has (theoretically) evolved past the point where strength, speed, agility and other physical attributes are the deciding factor in determining survival of the fittest mutations. Using your intellectual prowess to deprive another of what is rightfully theirs is equally abhorrent.  If it ain't yours, hands (and mind) off.

Do not offer untruthful testimony against others. Despite the tendency of some of your species to hold on to truths that have been clearly

Don't fixate on what the randomness of this universe (or even the deliberate efforts of others) affords others. Find happiness in what the randomness of this universe affords you. And always remember to grok this: TANSTAAFL*

Let your own thoughts evolve this Shabbat. Who knows what you might discover.

Shabbat Shalom,

Adrian

©2009 by Adrian A. Durlester

Random Musings Before Shabbat-Beshalakh (Shabbat Shirah) 5769-Mi Khamonu II

Exactly ten years ago, I wrote a musing for parashat Beshalakh/Shabbat Shirah entitled "Mi Khamonu?" I started out this way:

Who is like you, Ad"nai, among the gods? Who is like you, awesome in splendor, working wonders?

For a brief moment, I considered making that my entire musing for today. After all, it sums up for me, quite distinctly, what I think about G-d.

But, like Nachshon, I'll plunge ahead into the waters anyway-even as unsure as I am of what lies ahead.

G"d is quite remarkable, of that there is no doubt. But G"d created a creature and endowed it with some truly remarkable features as well. And out of all the gifts G"d gave to this creature, known as humankind, one stands out as a unique way to thank and praise our creator. It may not be G"d's greatest gift to us, but it sure ranks up there. (We are the recipient of so many gifts from G"d I would be hard pressed to prioritize them: Shabbat, Torah, freedom from slavery, love, senses, etc. If I were to hazard a guess, I might place Shabbat above all-for it came before Torah. But that's a discussion for another time.)

The gift I am speaking of is the gift of music and song. And what a glorious and remarkable gift it is.  Those of you who know me well know that music is at the very core of my Judaism. That's why this Shabbat, Shabbat Shirah is always one of my favorite Shabbats.And since the gift of music is such a special one, what better way to thank and praise G-d but through music. With music we praise, thank, glorify, remember, teach, share, love.

I'm revisiting those thoughts this year, in some ways with a very different set of present circumstances, and in some ways, very similar. Ten years ago, I was still (one of the few) Jewish students in the Master's program at Vanderbilt Divinity School. I was also working at three (+) synagogues in the Nashville area. One conservative, two Reform, with occasional involvement with a Chabad congregation as well. Today, in 5769, I am not a college student, though I am living in a college town (Amherst, MA and the five-college area.) I am again working for three different synagogues-this time one Conservative, One Reconstructionist, and one Reform.

The three synagogues in Nashville were, to no surprise given their locale, very musical, with lots of singing. One Reform congregation had a wonderful cantor, and he could do a wonderful classic reform service. However, he was always open to innovation and new music, and there was always quite a bit of lay participation. I didn't do music there myself, but it was a place I could happily enjoy and participate in worship. At the other Reform synagogue, music was my primary role, working along with a number of truly fine cantorial soloists, some of whom have gone on to great success in the Jewish music scene. They also had a fabulous lay choir. It was a particularly participatory congregation, and one where my concept of my playing of the piano as my personal t'filot really worked. I've often told others that playing my keyboard or piano as part of a worship service is a very spiritual experience for me, and often I feel I am just channeling something greater than me. The conservative shul was also quite musical. They had a respected, venerable Hazzan, of long experience. However, he, too, was open to new music, new ideas. They also had a thriving lay choir. Hearing them during the High Holy Days gave me great respect for what is possible musically even in a place where tradition precludes the use of instruments on Shabbat or khag.

I've been fortunate that, in the years before an after my short few years in Nashville, I've been able to work with congregations where my musical passions could also be part of my passion for Judaism. Even at the large Conservative shul which was one of my workplaces while in the Northern VA/DC/Maryland area, musical fulfillment and integration w was possible. I got to work with some truly great cantors and hazzanim. I had some wonderful partners in fulfilling my passion for Judaism and music, too. I was able to work with a really fabulous group of teens in a choir who did both a cappella and choral music (even participating in the HaZamir Jewish teen Choir festival several times, a truly amazing experience.)  Best of all, I was able to serve a congregation where my musical gifts were well utilized in integrated into all I did, even as their Director of Education.

Ten years ago, I wrote:

In "Sparks Beneath the Surface" Larry Kushner and Kerry Olitzsky relate a teaching of Rabbi A. Chein. The Rabbi teaches that the reason we remember the miracle of what happened at the Reed Sea is because of the song they sung (Shirat Hayam.) Yet we do not recall Joshua leading Israel across the Jordan near Jericho - another miracle of waters split asunder and crossing on dry land.[Joshua 3:16-17] for it lacks the musical attestation.

What a beautiful teaching, that eloquently demonstrates the power of song and music. Much of what I first learned of the history of the Jewish people was through song and poetry, and I daresay this is true for many of us.

Music is one of the most powerful forms of prayer. Every Shabbat I know it carries me to new heights of understanding, and brings me closer to G"d. Whether it's accompanying at services, or just singing Shabbat z'mirot, the feeling is there. I know I've told many of you before that what comes out of my hands when I play the piano is t'fillah. (One thing I have discovered as a Jewish student at an essentially Xtian Divinity School is that most Xtians I talk to simply cannot conceive of what I mean what I say that. I haven't quite figured out why this is such an alien concept to them.)

But this magic need not be the special province of Shabbat only. Simply by bringing our music with us into the rest of the week, we can keep a little bit of Shabbat with us. It works for me. Driving in the car, in my office, when I go walking...listening to my favorite Jewish music selections helps keep me in that Shabbat mood.

Music can get through to everyone. It touches something inside our souls. This point was brought home for me eloquently this morning when, at the last minute, I substituted as songleader at a weekly playschool service at a Nashville congregation. It was such a joy to see all those smiling young faces, and to share with them my joy of Judaism and Shabbat in music and song. It was a revitalizing experience, and something I hadn't done for a while. (As a side note, it's truly amazing how G"d finds ways to fill our needs. I wasn't supposed to songlead for this service-my wife, the singer/songleader extraordinaire, was. Sadly, it was her misfortune to be sick this morning, and while I feel bad about that, I was able to be useful and fulfill a personal need as well. G"d does indeed work in strange ways.)

Maybe I've grown impatient as I age, but, at least for the moment, I feel as if my need for musical passion in my Judaism isn't being filled as it used to be. I can't really fault G"d for that, yet I can't be quite as certain as I was that "it's truly amazing how G"d finds ways to fill our needs." I'm working for three wonderful congregations. It's not that they are unmusical-there's lots of music and people who love to sing. The rabbonim and staff love music as well. (There are no cantors in the area, however.) It's just that, so far, I haven't found a way to interweave my passion for music, which comes through the playing of piano or keyboard with worship. Some of that is simply minhag and how different congregations weave their way around the halakha regarding Shabbat and Khagim. Another part of it is that the contemporary folk/pop/rock/spiritual Jewish music revolution, which is where I feel most comfortable, somehow seems to have bypassed this area. Oh, there is passing recognition for a few songs by Friedman, Klepper, an ocassional Taubman, et al but not much more. Even songs that I know have become popular not just at the URJ camps, but at the Ramah camps as well, don't seem to made their way into common usage here. I'm working, of course, to change that, and it being Shabbat Shirah I can recharge myself for that mission. I'm actually going to get an opportunity tonight to do a service where I can use my piano. So maybe G"d is at least trying to help. Music can do so much to make the worship experience even better. I pray I be given the chance to illustrate just how that can be, for as many people as I can, as often as I can. For now, I'll have to be content to appreciate the opportunities I get, and steel myself for the efforts ahead.

Ten years ago I wrote:

Mi chamocha, baelim Ad-nai? Mi kamocha, nedar bakodesh Nora t'hilot, oseh feleh.

Sometimes it's the words that are important to me, at other times, it's the music. Both can be equally powerful. Try it yourself.  Hum a tune you know for "Mi Khamocha" and see if it doesn't remind you of what happened at the Reed Sea, even without the words.

Mi Khamonu? Who is like us? We are the lucky ones. To have such gifts. And such gifts are to be shared.

I suppose this musing is a bit of catharsis for me, and I thank you, dear reader, for indulging me.

May your Shabbat and all your days be filled with the beauty of Shirim.

Ad"nai yimlokh l'olam va-ed.

Shabbat Shalom,

Adrian

©2009 by Adrian A. Durlester

Random Musing Before Shabbat-Bo 5769 - Keretz MiTzafon

A fews years back, for 5764, I wrote a musing based on words found in the haftarah for parashat Bo (Jeremiah 46:13-28.) Today, I muse randomly some more on that subject.

In the second half of verse 20 we read: "...a gadfly from the north is coming."

As I stated then, and will reiterate now, I often find myself playing the role of "gadfly." I'm once again living in the north, so I could be a "gadfly from the north."

Of course, the great commentators usually consider that Jeremiah is referring to the Babylonians as being the enemy from the north. Babylon, I am not. I have no interest in conquest, land acquisition, tributes, and foisting a particular belief system and set of g"ds upon anyone.

Yet I still remain interested in being a gadfly. As I wrote then, there are plenty of dictionary definitions which give "gadfly" a very negative spin. Still, I like to view gadflies as a "provocative stimulus." Even on a matter in which I find myself supporting things, if no one will speak up to question, I will often do it myself. Every issue is worthy of having all aspects discussed and considered. Consensus is a great thing, but I believe consensus is often achieved at the price of some people subsuming their own feelings. That isn't necessarily bad, and is, in fact, something that is practiced by Quakers and others. The needs of the community as a whole should, in most cases, be the primary consideration.

Think of people who aren't in a position to control things - like all of Pharaoh's courtiers who kept telling him "can't you see Egypt is lost?" Pharaoh could have heeded their advice (or could he, since G"d was playing puppet-master here) and backed down. Yet Pharaoh couldn't conceive (especially with G*d's interference) of subsuming his own desires to those of his people. That makes him a very flawed leader (of course, we can never be sure what Pharaoh might have done had G*d not been in control the whole time.)

Pharaoh's courtiers, however, weren't afraid to confront Pharaoh with their opinion (though perhaps they should have been.) There have been many other times in history when consensus was achieved at a high price. The Jewish people have, at various times, been silent when they could have been gadflies. The Jewish people have also been victim of those who choose to be silent instead of outspoken. Thank goodness for groups like the White Rose Society, or Pastor Martin Niemoller and his famous "They came for the... and I didn't speak up because I wasn't a..."

I am involved in any number of discussions and causes at the moment in which there is great debate amidst cries for consensus for the common good. Do I subsume my beliefs for the common good? Do I act brazenly like Pharaoh, with wanton disregard for the consequences? How do I know when being a gadfly or being a consensus builder is the better choice? I'm sure there are answers (and yet more questions) about this in Torah, and I intend to spend Shabbat searching for them. (Aside: Have your ever noticed a common typo for search is serach. As in Serach bat Asher. I wonder if there's something to that?)

Shabbat Shalom

Adrian ©2009 by Adrian A. Durlester

Random Musing Before Shabbat - Va'era 5769 - Substitute

(When you read this week's title, I encourage you to hear the word as said by Koko in Gilbert & Sullivan's "The Mikado" as he is arguing with Nanki-Poo to stop him from killing himself, and realizes that herein lies the solution to his own situation as Lord High Executioner who has yet to execute anyone and may soon be forced to execute himself to satisy the bloodthirsty Emperor.)

This week, I was struck by a strong incongruity. I happened to be reviewing with one of the classes I teach the end of the Joseph saga as a setup for the ensuing investigations into Sh'mot and Va'era. We talked about how Yosef's brothers reacted when Ya'akov died - fearful of the potential for a vengeful Yosef, they fabricate a deathbed wish of their father that they be forgiven. They go so far as to offer to become slaves to Yosef. However Yosef isn't buying it, and responds  "al tira'u, ki hatakhat El"him ani" - "Have no fear - Am I a substitute for G"d?" (JPS)

Powerful words indeed.  We then had an interesting talk about the possible subtext in Yosef's words. The illustration we came up for that seemed to fit best was a moment from "Family Guy" in which Brian and Stewie, ballooning their way across Europe, drop in on the Vatican and embarrass the Pope, who gives chase, coners them, and calls upon G"d to "smite them." when nothing happens, the Pope says "He' s a-cookin' something a-up." Underneath his p'shat claming of his brothers' fears lies a warning that G"d will insure justice is done.

Yet the class and I seemed more focused on Yosef's teleological comments that followed in the next few verses, about all that bad that happened being for ultimate good. I've written enough about my personal discomfort with teleological explanations, so I won't belabor that any further.

Later that same day, I was re-reading parashat Va'era in preparation for writing this musing. It has many well worn paths, and I was feeling dis-spirited at not having yet found a new thread to follow.

Then I came to chapter 7.
"Vayomer Ad"nai el-Moshe 'r'ei n'tattikha el*him l'far'oh....." "Ad"nai spoke to Moses, 'See, I place you in the role of G"d to Pharaoh...."
I must have read those words many times before, but this time I was struck dumb by it. Yosef won't allow himself to be thought of as taking G"d's place or role. Yet here, G"d G"d's-self plainly tells Moshe that Moshe will be as a G"d to Pharaoh. There's something there. I can't quite put my finger on it up...but "I'm-a cooking a-something a-up."

We can spin it all sport of different ways. Yosef was a bit prideful and so needed to remind himself of his place, perhaps. Moshe, on the other hand, was so humble, that he needed a plain direction from G"d before he could see himself in the role that G"d had chosen for him in this little drama. We can argue context and syntax. The sort of "substitution" (i.e. hatakhat) in Yosef's situation is wholly different from Moshe being made G'd to Pharoah. (Note, by the way, the text does not say "like a G"d to Pharaoh." It's a simple "I place you El*him  to/before Pharaoh.") The JPS committee seemed to have enough theological difficulty with the Hebrew as to interpolate the "in the role of G*d." Yet the text seems clearer than that.  "See, I give you/place you G*d to/for Pharaoh. Yes, there's lots of ambiguity, but the absence of the preposition "ki" (like) seems crucial.

Of course, if we want to play Hebrew word games, we can argue about the Yosef statement and the meaning of the word "hatakhat" as to whether it means in place of, instead of, or just plain underneath. (Remember, too, we have this exact same issue with the akeidah. Was the ram used takhat - in place of, or, more literally, underneath Yitzkhak?

They say everything in Torah is the way it is purposefully. (Wearing the historical-critical hat one can easily dispute that, but we'll put that aside for now.) I have argued many times that the Torah's very ambiguities are purposeful - they get us to think - to not gloss over things.So I am thankful for this week's gift of confusion as to why Yosef would not be a substitute for G*d, yet G*d makes Moshes a G*d to Pharaoh. It will give me more to think about, and I hope it will do the same for you.

I like many of the musings I've written for this parasha, which you can find on my website, www.durlester.com/musings.htm but as a little lagniappe I offer, below, one of my favorites, the Monty-Pythonesque "Why Tomorrow" from a  few years back.
Shabbat Shalom,
Adrian
©2009 by Adrian A. Durlester

Random Musings before Shabbat-Va'era 5766-Why Tomorrow?

Imagine a Monty Python-esque skit. We are in the "Office of Plague Revocation."  An officious looking clerk sits behind the counter, radiating ennui. Three men walk in dressed respectively as Moses, Aaron and Pharaoh.

Clerk: "Can I help you?"

Moshe: "I'd l-l-l-l-l-l-like to c-c-c-c-c-cancel a pl-pl-pl-pl-pl-pl-pl-pl-pl-pl-"

Clerk: "What?"

Aaron: "He'd like to cancel a plague." [indicating Moses]

Clerk: "Well, let him speak for himself then."

Aaron: "He's got a bit of a speech impediment. I'm his spokesperson-and also his brother."

Clerk: "His brother you say? And he lets you do all the talking? Gor Blimey! Would that my own brother would shut up and let me do all the talking."

Moshe:"..e...ague....a...ague...."

Aaron:"Yes, that's all very nice, but we just want to cancel a plague."

Clerk: "Very good, sir. Just what kind of plague is it that you, or rather your brother wishes to cancel?"

Moshe: "Frogs."

Clerk: "Can you be more specific?"

Moshe: "I beg your pardon?"

Clerk: "Well, are they tree frogs, land frogs, river frogs? With pestilence or without pestilence?"

Moshe: "Oh, I see. I believe they are just river frogs, no special additions like pestilence and that sort of rot."

Clerk: "And are you the curser or the cursee for this plague?"

Moshe: "No curse, just a plague of frogs."

Clerk: "Yes sir, I understand. But are you the person upon whom the plague has descended, or are the one who called upon the Almighty for this plague?"

Moshe: "We didn't exactly call upon the Almighty."

Clerk: "What do you mean, didn't call upon the Almighty?" No one gets a plague sent against their enemies without asking the Almighty."

Moshe: [pantomimes while Aaron explains}

Aaron: "The Almighty said to us 'Stretch out your hand over the waters and bring forth frogs.'"

Clerk: "You are joking, of course? The Almighty spoke to you? And told you to call forth a plague of frogs?"

Aaron: "Well, yes, that pretty well sums it up."

Moshe: [nods agreement]

Clerk: "And now you'd like this plague of frogs stopped?"

Aaron: "Yes."

Clerk: "well, this is all somewhat irregular, my good man. I'm going to have to check with the home office."

[Clerk steps into a back room. Moses is behind Pharaoh making funny faces at Aaron trying to get him to laugh.]

Pharaoh: "I hate all this petty bureaucracy. It is so much easier when you yourself are a g"d, as I am."

Aaron - whispered to Moses: "See, I told you he wasn't getting it..."

Clerk re-enters

Pharaoh: "What is hold-up? I have little patience for you pesky bureaucrats."

Clerk: "Come, come now, good sir. I'm sure those pesky frogs have made you just a wee bit testy, but there's no reason to take it out on me for just doing my job, is there sir?"

Pharaoh: "So much easier, when I am g"d."

Clerk: "Did you say you were a g"d sir? [to Moshe and Aaron] "Did he just say he was a g"d.?"

[Moshe and Aaron nod yes.]

Clerk: "Well, can't he make the bloody frogs go away on his own then?"

Aaron: "Well, there's some slight difficulty with that, as you see...."

Clerk: "Oh yes sir., Say no more. Say no more. Nudge, nudge. Wink, wink. Just thinks he's a g"d, eh? I've had a dozen of those today already."

[Phone buzzes and clerk answers]

Clerk: "Yes...........yes...........I'll found out.....yes.......I see........very good, then."

[Clerk puts down phone and grabs a scroll from under the counter.]

Clerk: "Well, do pardon me, gents, I didn't realize you were so close with the boss. Seems the boss has taken a special interest in your case, then."

Aaron: "Well, then, can we get this plague cancelled?"

Clerk: Of course, sir. Just have your brother initial [unrolls a rather long scroll] here, here, here, here, here, here, here....and here.....and sign here."

Aaron hands scroll to Moses who signs it.

Clerk then stamps the scroll repeatedly.

Clerk: "Very good, sir, thank you."

Aaron: So we're done here?"

Clerk: "Well, just one more question."

Aaron (and Pharaoh and Moshe): "Yes?"

Clerk: "When?"

Aaron: "When what?"

Clerk: "When would you like the plague stopped?"

Aaron: "Well, right away I.....[Moshe is gesturing furiously at Aaron]

Aaron, aside and annoyed, to Moshe: "What? What is it, dear brother?"

Moshe points at Pharaoh and says "Let him choose."

Aaron: "You want me to ask Pharaoh when the plague should stop?"

Moshe nods yes.

Aaron: "but...."

Moshe gives Aaron a dirty look, holds his staff up. [Sound effect: thunder[

Aaron: "Show off!"  To Pharaoh: "OK, Pharaoh, when do you want the plague of frogs to end?"

Pharaoh: "You're asking me?"

Aaron: "Yes."

Pharaoh: "Well, as soon as possib.....hey, wait a minute. Is this some kind of trick question?"

Aaron: "You're a g"d, you figure it out!"

Pharaoh: "You're probably all expecting me to say right away. But I won't play your little game. How about....let's see now....hmmmm.....how's......tomorrow?"

Clerk: "What time tomorrow, sir?"

Pharaoh: "Don't bother me with piddly little details. Just pick a time. Anytime tomorrow will be fine."

Clerk: "Happy to oblige sir. Do come back and visit us again.

Moshe: "Thank you."

Clerk: "My pleasure sir. [whispered, to Moshe and Aaron] "Just wait until he gets a whiff of all those dead frogs tomorrow."

Voice-Announce: "And now for something completely different..."

Now, the rabbis give us a perfectly plausible explanation as to why Pharaoh would be asked when the plague should stop.  Having it stop at exactly the time that Pharaoh asked for, as opposed to that which Moses decreed, is a more powerful reminder to Pharaoh of who is really in control here, and who is really a g"d.

Still, if that's the case, why such a vague answer from Pharaoh? Why not "an hour from now" or "when the cock crows" or " when the sun, my glory, is high in the sky" ? If he wished to keep up some pretense of caring for his people, surely Pharaoh would have opted for "right now."

What can we learn here? What is this all about? Rashi gets fixated on the fact that although Pharaoh has asked for the frogs to be gone tomorrow, Moshe still goes out and prays right away for that to happen. For me, that's not the issue. It's why Pharaoh said "tomorrow" in the first place. Aren't you just the least bit curious?  Or do we just chalk it up to the unseen hand of G"d once again meddling directly with Pharaoh's thoughts (although the text does nothing to so indicate.)

I'm going to let the question linger-why did Pharaoh ask for the plague of frogs to be gone by tomorrow? If you come up with a good answer, I'd love to hear it.

Shabbat Shalom,

Adrian

©2006 by Adrian A. Durlester