Temple Torat Yisrael

 
"If your brother falls low, and his hand falters beside you, then you shall strengthen him--sojourner or resident--and he will live with you." (Leviticus 25:35)


This past Wednesday, I attended the fourth annual Interfaith Coalition to Reduce Poverty Conference.  Each year at this conference, we receive the most up-to-date statistics available on Rhode Island's poor:  adults and children.  We also are given the opportunity to learn from experts in the field of fighting poverty in order to make more effective our own state-wide efforts.

This year's topice was:  Why Are People Poor?  The Systemic Nature of Poverty in Rhode Island. A panel of three leaders in the fight against poverty on the national level spoke:  Reverend Peg Chemberlin, Immediate Past President of the National Council of Churches, Rabbi Steve Gutow, President and CEO of The Jewish Council for Public Affairs and Imam Mohamed Magid, President of the Islamic Society of North America.  Reverend Chemberlin's presentation included encouragement to act despite the prevalence and the momentum poverty has gained:  "Pick something and do it.  Don't be overwhelmed.  Have a work plan."  

I learned Torah from Imam Magid:  He taught a midrash from the Muslim tradition in which a poor man comes to Abraham.  Abraham asks the man, "Do you believe in God?"  And the man responds, "no."  "In that case," answers Abraham, "I cannot feed you."  The man turns away and God says to Abraham:  "I've fed that man for forty years even though he does not believe in Me.  I send him to you for one meal and you turn him away?"  Abraham ran after the man, apologized and invited him to a meal.  The poor man turns to Abraham: "You say God sent you to run after me to apologize to me and to feed me?  That is a good God.  I will believe in such a God."    Imam Magid challenges us:  "If you want to say you believe in God, show me what you have done to take care of God's creation!"


Rabbi Gutow shared with us the shocking trend that poverty is decreasing in the developing world and increasing in the developed world. In other words, it is in the societies with the greatest resources that the numbers of those living in poverty is increasing.  Rabbi Gutow concluded:  "The world will be a better place if we do this work.  The world will be a worse place if we don't do this work."

I am sickened by the realities of poverty right under our noses here in Rhode Island:  In 2010, there were 142,000 Rhode Islanders (14% of the population) living in poverty.  The poverty level is defined as around $11,000 of income per year for a single individual and approximately $18,000 dollars of income per year for a single parent and two children.  Of those living in poverty, 43% were living in extreme poverty . . . which means people living on an income less than half of the poverty level figures above.  In 2010, there were 42,221 children in Rhode Island (19% of our State's children) living in poverty.

This week's Torah reading, all the force of our tradition, God's expectations of us, all compel us to do more than read about the poor.  We cannot click our tongues and make compassionate noises.  We must all act.  I invite you to contact me if you are ready to move beyond heartfelt compassion to action. 

In the meantime, here are two opportunities for involvement:
Join the Interfaith Advocacy Project and become a Legislative Ambassador.  You will be trained to be an effective advocate, you will learn about Rhode Island's legislative and budget processes and about poverty-related issues being considered in the current legislative session.  Contact Reverend Donald Anderson, Executive Minister of the Rhode Island State Council of Churches if you have the time and the communication skills to take on this kind of role. 

Sign a petition.  The federal government is seriously considering cutting funding for SNAP, the newest food stamp program for families.  This is happening at a time when more and more vulnerable citizens are losing their food security (literally not knowing where there next meal is coming from).  A third grader recently told her teacher that she did not have breakfast one schoolday morning because "it wasn't my turn."  Please follow this link and add your name to mine:  www.bread.org/snapworks.
 
 
Parashat B'har                  Torah Reading:  Leviticus 25:1-26:2 As we approach the end of the book of Vayikra/Leviticus, we read a thought-provoking verse:
"I am Adonay Your God.  It is I who brought you out of the Land of Egypt to give you the Land of Canaan to be your God." (25:38)

We are not often given a glimpse into God's intent.  We are invited to ponder the motivation behind God's act of creation in the first place; we can only guess at the reason God reached out to Avram to seal the first covenant/brit; and the questions only multiply as we witness the stories of the Genesis/B'reishit families and ultimately the saga of Israelite slavery in Egypt.

There are other verses that offer similar insights into God's intent.  Perhaps the most familiar is the verse we read twice a day in the liturgical unit of biblical excerpts of the Sh'ma and the following paragraphs:  "I am Adonay your God.  It is I who brought you out of the land of Egypt to be your God.  I am Adonay your God."

But it is in this Leviticus verse that God includes the gift of the Land of Canaan to the Israelites in this statement of motivation.  These verses indicate that God redeemed the Israelites from Egyptian slavery in order to "be" the God of the Israelites and their descendents (us!). 

What does this mean?   For centuries, since God first tapped Avram on the shoulder and instructed him to leave home, God has been "the God of the Israelites.?  Right?

Well, yes and no.  Avram, who would be transformed into Avraham . . . the father of a multitude . . . would ultimately serve as the patriarch for Jews, Christians and Muslims.  So the God to whom Avraham was devoted was the God of several faiths.

During the centuries of Israelite slavery (that is the servitude of the descents of Israel/Jacob) it seems as though God was not "shochein" not dwelling among the people.  It is through God's messenger, Moses, that God will, in effect, reintroduce the relationship with the Israelites.

As Israel leaves Egypt they are lead by the God who had seemingly abandoned them for generations, but then crossed all borders and broke all conventions to redeem them from slavery.

And the first major event of their journey back to their geographic home in Canaan is the only collective revelation of the Torah at Sinai.  It is there that the unique relationship between God and Israel is forged.  It is at Sinai that Adonay becomes the God of Israel irrevocably.  "It is I who brought you out of the land of Egypt to be your God."

And in Leviticus, in the verse we read in this week's parashah, we learn that God also wanted to bring together the people of Adonay and the land of Adonay:  the land of Israel and the people of Israel.  It is with this statement that we learn how central this love triangle of God, people and land is to the core identity of our people.

In the past week, we celebrated Yom Ha'atzma'ut, Israel Independence Day, and we will soon be celebrating Yom Yerushalayim, Jerusalem Day (celebrating the reunification of Jerusalem after the 6 Day War).  This is a propitious time for each of us to address the issue of Land and People and God for ourselves.   Some of us, of course, visit Israel.  Some of us make "aliyah" and choose to settle in Israel.  Some of us don't feel drawn to make that "pilgrimage" visit.  Some of us are knowledgeable about Israel and some of us don't know much more than what we absorb through our usual news sources.

This week's Torah reading challenges us to try to complete the sentence:  "As a Jew, Israel means ______________________________ to me."

I'd love to hear what you come up with!
 
 
Parashat Tzav                              Torah Reading:  Leviticus 6:1-8:36

Immediately before sitting down to write this message, I had a deloghtful experience.  a class from a Brown University adult education program came to Torat Yisrael as part of a course on the Abrahamic faiths.

I spoke about Judaism's roots in the relationship between God and Abraham.  We opened up the Eitz Hayyim Humash and discussed the seminal moment in Chapter 15 of Genesis in which God creates the first covenant with Avram/Abraham, I talked about our basic concepts of Covenant and Commandment, of revelation and what Torah means to us.

The group was very appreciative, and i enjoyed revisiting these basic premises of our faith through the eyes of those who are new to these ideas. 

As I walked back into my office, after the group left, I realized that there is a whole area of discussion I could not engage in because not everyone in the room was Jewish and because our discussion was meant to be an academic exercise:  What does it mean to be following this faith?

That's what I feel moved to share with you, and I am grateful to my colleague Rabbi Harold Kushner for stating this so elegantly in his book To Life!:

"Judaism has the power to save your life.  It can't keep you from dying; no religion can keep a person living forever.  But Judaism can save your life from being wasted, from being spent on the trivial....Judaism is a way of making sure that you don't spend your whole life, with its potential for holiness, on eating, sleeping and paying your bills.  It is a guide to investing your life in things that really matter.  It comes to teach you how to feel like an extension of God by doing what God does, taking the ordinary and making it holy."

We do, at times, lament the "high bar" we need to meet in order to understand services conducted largely in Hebrew, and there is certainly a series of skill sets we are challenged to acquire as Jews to increase our literacy.  But the holiest task of all, of bringing holoness to the world as Jews, most often requires no expert knowledge, just a commited heart.

That's the most important thing to know about being a Jew.
 
 
Parashat Hayyei Sarah (Genesis 23:1 - 25:18)

Parashat Hayyei Sarah, is a parasha of transition. Each of the members of Avraham's family is transformed during the course of these few chapters: Sarah dies, Yitzhak and Rivkah meet and marry, Avraham dies, Yitzhak is acknowledged as the next in the chain of covenanted patriarchs, and Yishmael comes to bury his father and himself becomes the father of nations.


The most powerful moment of the entire parasha is contained in one verse: "His [Avraham's] sons Yitzhak and Yishmael buried him in the cave of Machpelah . . . . (25:9). How significant, after all the jealousy, banishment, and competition, that these two half-brother are named in the same breath -- and come together to bury their father.

The moment is fitting tribute to Avraham -- for aside from his unshakeable faith in God, his other great attribute was as a seeker of peace and compromise. He made peace with Lot (13: 7-9). He bargained for the lives of the inhabitants of S'dom and Amorrah (18: 23-33). He made peace with Avimelech (21: 22-32). He wanted to resist sending Hagar and Yishmael into the wilderness (21:11). Aside from his successful military campaign against the kings who invaded from the east, we see Avraham as a gentle man, avoiding conflict and treasuring life.

I cannot help but sense the spirit of Avraham inspiring his two sons to seek peace themselves -- between the two of them, and in their relations with others. For all the animosity that their births and subsequent histories could have engendered, we hear of no conflict between the brothers themselves -- and according to the Torah itself, they came together in quiet dignity to bury the father who loved them both.

In these times, when peace between the children of Yitzhak and the children of Yishmael seems so tantalizingly close and then so heartbreakingly far, we should all emulate our ancestor Avraham, the seeker of peace and compromise.

The Birkat Hamazon (Blessings After Meals) is one of the most beautiful pieces of liturgy we have. We express our gratitude for the abundance of blessings God has bestowed on us -- sustenance, land, a spiritual center, hope for the future. There is a section of the Birkat Hamazon in which we ask God to provide us continued guidance, an honorable living, freedom of spirit, and ultimate deliverance. There is room here, I think, for one more request -- one that expresses the ethic demonstrated by the sons of our peace-seeking patriarch, Avraham:

Harachman, hu yashkin shalom bein b'nai Yitzhak uv'nai Yishmael.

May the Merciful One cause peace to dwell among the children of Yitzhak and the children of Yishmael.
 
 
Parashat Lekh L'kha                         Torah Reading:  Genesis  12:1-17:27

In this week's parashah/Torah reading, God renames two people:  Abram becomes Abraham and his wife Sarai is renamed Sarah.  This act of renaming expresses the reality of a deeper relationship between God and these two people.  What profound shift is marked by these renamings?

[Breishit/Genesis 17:1-4]  When Abram was ninety-nine years old, the Lord appeared to Abram and said to him:  I am El-Shaddai.  Walk in My ways and be blameless.  I will establish My covenant between Me and you, and I will make you exceedingly numerous.  Abram threw himself on his face; and God spoke to him further, "As for Me, this is My covenant with you:  You shall be the father of a multitude of nations."

Abram and Sarai were wanderers . . . geographically and spiritually.  With the establishment of the covenant [brit] with God, they now have both a geographic and a spiritual home in the Land of Canaan and in the God called El-Shaddai (one of dozens of names of God that appear in the Torah].  They are profoundly changed and God's act of renaming them marks the moment that changes their personal life journeys and human history.

I am not on expert on pagan religion, but it occurs to me that in establishing this covenant with Abraham, Sarah and their offspring, God has blessed humanity with unprecedented respect.  In the pagan world, there is no covenant.  Human beings placate the gods of their imaginings, hoping that gifts, offerings, actions might avert anger or might spare humans from the pagan equivalent of a drive-by-shooting in which humans suffer because they are in the way as pagan gods fight it out amongst themselves. 

But the God of Abraham and Sarah establishes a partnership . . . offers values and goals to be shared, offers eternal commitment and infinite potential.  It behooves us to remember that Abraham and Sarah are the progenitors of "a multitude of nations," that we share the blessings of this brit we all those who acknowledge and worship the one God:  El-Shaddai, Adonay, Elohim, these are all names of the God we cherish and share with the other monotheistic faiths of the world.  The brit that will be forged at Sinai between God and Israel will be the particularistic covenant that establishes Judaism for all time, but here, in Genesis, this first brit with Abraham and Sarah, expressed through the changes of their names, casts a wider net.

Let us pray for the time when all those who share the blessings of this covenant with us -- Jews, Christians and Moslems -- all descendants of Abraham and Sarah -- will be ready to embrace as siblings.