It's OK to yell at the Awesome One!

This week’s Torah portion, Va’etchanan (Deuteronomy 3:23-7:11) begins with the following words - I beseeched G‑d at that time (Deut 3:23). The use of the word “beseeched/va’etchanan” intrigued the sages of old. They took this word at face value as one example of how to interact with God and expanded upon it. 

A midrashic commentary on this verse expands our understanding of prayer:

“Prayer is called by [thirteen] names: cry, howl, groan, stricture, song, prostration, encounter, judgment, entreaty, standing, appeal and beseeching. 

[These synonyms for prayer are derived from: Exodus 2:23–24, Jeremiah 7:16, Psalms 18:6, Deuteronomy 9:25, Psalms 106:30,  Deuteronomy 3:23, Genesis 25:21, Psalms 106:30 and Exodus 32:11.]”  

Source: Midrash Rabbah and Sifri - two collections of midrashim on the Torah

Thus, there are many ways to communicate with God. We are not bound by the words of the prayer book nor are we bound by time or place.  We are not bound to politeness or even political correctness. God created us in her image and knows what is in our hearts and souls. A relationship such as ours with our Creator is strong enough to take our hurt, disappointment, fervor and yes, even or especially our anger.

Next time you feel … something, and want to communicate it to God – go for it! The V’Ahavta prayer says that we love God with all our hearts, souls and our “allness” (m’o’decha). Take advantage of this ancient relationship and integrate it into your lives. Pray, sing, chant, scream, beseech, dance, meditate, drum… God, and the universe, will hear you and we all will be better for it.  This Shabbat is Shabbat Nachamu. 

Shabbat Nachamu ("Sabbath of comfort/ing) takes its name from the haftarah from Isaiah in the Book of Isaiah 40:1-26 that speaks of "comforting" the Jewish people for their suffering. It the first of seven haftarahs of consolation leading up to the holiday of Rosh Hashanah, the Jewish New Year. (wikipedia)

 

Today is also Tu B'Av, a day of love in our tradition - think a Jewish Valentine's Day w/o the saint. Tu stands for 15 in Hebrew, Av is the Hebrew month that we are in. Learn more about it at https://en.wikipedia.org/wiki/Tu_B'Av

So Happy Tu B’Av, may your day be filled with baseless and endless love to counteract the baseless hatred that we mourned last week on Tisha B'Av.

Shabbat Shalom

My New Congregation: Fauquier Jewish Congregation

I am happy to announce my appointment as the new Spiritual Leader of the Fauquier Jewish Congregation (FJC).  Here is the letter that was sent out: 

We are very pleased to announce that after a careful Rabbi search process that included members and leaders of the Congregation in the Rabbi Search committee, the Fauquier Jewish Congregation proudly welcomes Rabbah Arlene Berger as our new spiritual leader after the retirement of our beloved Rabbi William Rudolph. 

Rabbah Berger has nearly 20 years of professional experience working in the Jewish world as a Rabbah, educator, service leader, life cycle officiant, and Chaplain. Most recently, she has been working as the Rabbah of Olney Kehila, Olney, MD and a chaplain at several senior living facilities. Rabbah Berger obtained her degree in Human Services from Simmons College in Boston and an MSW, MBA and Certificate in Gerontology from Boston College. She met her husband Warren Berger in college and has two wonderful children, Jennie, 28, and Alex, 25. Rabbah Berger worked for over 25 years as a social worker and gerontologist. However, ever since she was a child, Rabbah Berger had always wanted to be a rabbi. She was finally able to pursue this path after her children had grown. Fulfilling a life-long dream, she earned her rabbinic ordination from the Reconstructionist Rabbinical College in Wyncote, PA.

The Board believes that Rabbah Berger is a wonderful match for our community. Much of this is attributed to her theology and particular skill set. She has demonstrated great ability in the areas of forming personal relationships with congregants of all ages, service leading, and skill in teaching in the Religious School. Theologically, Rabbah Berger believes that there is no one “right” way to be Jewish but that all paths to faith include a commitment to social justice, interest in welcoming and understanding interfaith families, and working with other religions and cultures for peace. We are very excited for all that is to come under the leadership of our new Rabbah.

During her monthly visits here, Rabbah Berger will work with the FJC Board of Directors and the Religious School, in addition to leading services, celebrations, life cycle events, and programming for families, youth, and adults. She will also be available to members needing pastoral care.


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Parshat Pekudei: Why did God appear at that moment?

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Why did God appear at that moment?

Parashat Pekudei  

Exodus 38:21 - 40:38

           

The parshah ends by telling us,  “When Moses had finished the work (hamelachah), the cloud covered the Tent of Meeting, and God’s Presence filled the Tabernacle.’ (Exodus 40:33b-34) What is it about this particular moment that caused God to become present in a material way?

Let’s go back to the beginning of our quote, at just the moment the cloud appeared: “…When Moses had finished the work [on the tabernacle].” (Exodus 40:33) The word used here for work is melachah which is the same word used for God’s work of Creation (Genesis 2:2). Melachah, a type of work that has a strong element of creativity within it, is also the type of work that we are not allowed to do on Shabbat.

Once the Tabernacle was completed, it was time to begin the journey (masa) to the Promised Land. Rashi, the 12^th century commentator, notes that the term masa is mentioned twice. The first time (40:36), the cloud lifts and the Israelites set out on their masa/journey. The second time (40:38), the cloud rested in the Tabernacle as they encamped.  According to Rashi, “Because they always set out again from the place of encampment on a new journey therefore all the different stages of their journeys (including the places where they encamped) are called masa’ot/journeys.” 

At the beginning of Genesis, God created the universe and the Divine presence is felt throughout the world.  At the end of Exodus, Moses completes the Tabernacle as a home for God, almost as an in-law apartment, a place for the imminence of God’s presence to dwell. Even though the Israelites had experienced miracles, they still required a constant material reminder of God’s presence.

The Akeidat Yitzchak, a 15^th century commentary, writes that “… the universe could be shown to have been a successful creation only if it were able to function on its own, without constant directives from its Creator.”  

While we no longer require constant directives from God, we still require signs that God’s presence is among us. It is much more difficult in modern times to recognize the miracles wrought daily unless we train ourselves to do so. To this end we must remember that each of us is a mishkan, a tabernacle. Each of us not only contains a bit of godliness but are also required and able to manifest this godliness in everything that we do.

From the melachah of Creation to the melachah of the Tabernacle to our continued melachah of forming holy communities and bringing godliness into the world – this is our task, this is our purpose.

Table Talk Questions: 

1. Where do you find God’s presence in your daily life? In the world? 
2. What meaning does it mean to you the word journey is not only the going from point A to point B, but also all the stages along the way? 

First published in the Washington Jewish Week, March 7, 2019

Ha'azinu: Moses and the Ministry of Presence

Deuteronomy, the final book of the Torah, is Moshe’s farewell to the people Israel. It is his way of shaking them up, of offering them his final words of wisdom so they will not become complacent as they enter the Promised Land.

To my mind, it is also Moshe’s way of reminding himself that he did well. That he has a legacy to impart.

Ha’azinu is the beautiful poem with which Moshe ends this address. In it he said, “Ask your father, he will inform you; your elders, they will tell you” (Deuteronomy 32:7). Don’t forget what happened, Moshe is saying. Ask your elders, they will remind you, they will teach you.

As a chaplain, I accompany people during different stages of their lives. What exactly is a chaplain? Someone who serves the spiritual and emotional needs of others by being fully present to the needs of the moment, usually through visiting, listening and prayer.

I work with elders, particularly those with dementia, those who are ill or nearing the end of life. While they aren’t always in the mood to talk, they know that I’m there for them when they are. The important thing is that I present myself as someone who respects each person as an individual who has something important to offer, and who I am willing to listen to and learn from. One can learn a great deal, even just sitting with someone in companionable silence. In chaplaincy-speak we call this the “ministry of presence.”

Just as Moshe did, we all look to the end of our lives and wonder what those final moments will be like. We want to leave a legacy. Unlike Moshe, we do not know the circumstances of our death and are not able to plan a grand farewell speech, particularly while we are in good health, to those we are leaving behind.

During this season of self-examination and rededication, I want to remind all of us to pay attention to the elders around us. Take the opportunity to benefit from their wisdom. As we age, let us take the time to share our wisdom with the next generation, so that they know who we are and the lessons we want to pass on. Then, if the time comes that we can no longer speak, know that the heavens and the earth will bear witness to the thoughts and prayers in our hearts and souls.

This Dvar was first printed in the Washington Jewish Week 9/21/18