What's in a name.
THE NAME
The month of Tishrei begins the autumn season.
The 3 autumn months, Tishrei, Heshvan, Kislev,
correspond to the three tribes of the camp of
Efrayim, Efrayim, Menashe, Benjamin,
who were situated to the west of the Ohel Moed,
the Tent of Sacred Meeting.
In the Bible, Tishrei is called Yerach Ha'etanim, "the month of the strong" or "the month of the ancients." Tishrei is the seventh month of the year. But in terms of the spirit counting of the year, it is the first month. The first day of Tishrei is Rosh HaShanah, the Head of the Year.
GEMATRIA
In Gematria, Tishrei permutes to 'reishit,' "beginning" (plus the Alef which is symbolic of G's presence). Tishrei is a time of renewing our relationship with the Alef, the One, The Wholly One of Being.
As the seventh month of the Jewish Year, Tishrei is the month of the spirit, just as the seventh day is the day of spirit, Shabbat. The word "seven" comes from the word Savah, which means full or fullness. Tishrei begins with Rosh HaShanah and Yom Kippur and continues with Sukkot and Simhat Torah. It most certainly is a full month. It is also the month of opportunity for us to refill, renew and reform our spirit and to re-enter the Spirit Quest, the Sacred Journal for the year.
THE HEBREW LETTER: Lamed.
Lamed is the only letter of the Alef-Bet whose shape rises above the upper line, it reaches higher than any other letter. How fitting, for in this month, we stretch reaching for the heights of spiritual elevation.
On Sukkot we experience the Lamed of elevation on two levels. We want to bring heaven to earth and we want to bring earth to heaven. Therefore we take our Lulav and wave it to all directions then up and then down. The Lulav contains two lameds a calligraphic metaphor for our struggle for the two elevations.
ZODIAC SIGN
Mazal (Zodiac): Moznayim (Libra - scale).
The scale symbolizes the Divine judgment of Rosh HaShanah and Yom Kippur. All of the deeds of humanity, the earthlings, and the two-leggeds are weighed in judgment.
Moznayim comes from the word oznayim (ears). It implies equilibrium and balance (the inner sense of the ears). Just as the inner ear contributes to our sense of physical balance, so to do the HolyDays of Tishrei contribute to our Spiritual Balance for the year to come.
TRIBE: Efrayim.
Efrayim is the son of Joseph along with his brother Menashe. Efrayim and his brother represent the balance and harmony that can be found in family life.
SENSE: Touch.
The sense of touch is the only one of the five senses (taste, smell, sight, hearing and touch) which is not centered only in the face. In order to touch, we have to reach out to others. Tishrei, with its Awesome Days (High HolyDays), days of building and residing (Sukkot), days of shaking and raising (Lulav and Torah) compels us to reach out and to touch lives, to touch hearts and to touch souls. Tishrei is the time to reach out and be in touch.
That's what's in a name.
Thursday, September 25, 2008
Wednesday, September 3, 2008
Creating Light; The Hakafah in Jewish Ritual
B’H
I was asked a question regarding the tradition of the Hakafah, of walking around the congregation holding the Torah scroll. The following is my response.
My Dear Friend
I apologize for the delay in my reply to your question regarding the hakafah. I looked into the feelings and views of a number of Rabbis within the Reform movement because, to be honest, I have never heard of such a debate. To be certain, debating ritual is a time honored custom within the Reform movement. Within the Reform movement, there is no Halacha (using the definition as Jewish Law) when it comes to ritual. The view has always been that when it comes to moral law, Halacha informs our choices and is timeless. But when it comes to ritual law, it is ‘times bound’, meaning the tenor of the times influences interpretation and ritual is flexible. Sometimes there has been more English in the service and sometimes less. Talit and Kipah were almost unheard of in a Reform synagogue 50 years ago. Now we find them sprinkled through the congregation. At one point, Bar and Bat Mitzvah was discouraged and ‘Confirmation’ was added. And since each congregation is autonomous they pick and choose, weaving their own path through the forest of ritual.
So what are the two sides of the argument? One side is, on the surface, rather simple. Traditionally, when we take the Torah out we bring it around to all men (now to women as well, even in Orthodox and Hasidic shuls). It is an honor and joy to make contact with Torah and there are several customs regarding the process. Some people will put their Talit or Siddur out and touch the Torah with it and kiss the item that touched Torah in the same way that people who have an Aliyah will touch their Talit to the words to be read and kiss it. Some people go further and lean in and kiss the Me’il, Torah cover. It is also a custom not to turn one’s back on the Torah that is being carried. In the same way, I have seen the custom among some Sephardim to face the Torah, bow and back out of the door when leaving a Shul and variations on that theme.
And here is what I call the Remez-Key/clue. The bowing and kissing and not turning one’s back are signs of respect pure and simple. The Hakafah gives us the opportunity to honor in a tangible and symbolic way, the Torah. We may view Torah as 'The Word Of G,' handed down to Moshe Rabbeinu and through him to us. We may view Torah as a compilation of the history, mythology, laws and customs of our people. I view Torah as our Sacred Guide and our Sacred Diary. But no matter how one views it, the Hakafah is our symbol of respect for the written word that is Torah.
The other side of the argument has several positions. The first is that it is not a Reform tradition. I am sorry but that is just silly. Reform Judaism is less than 200 years old. It was founded on the principle of individual choice when it came to tradition. Therefore to say that somehow the there is such a thing as tradition when it comes to Reform ritual does not sit well with the facts and the history of the movement.
The next argument is that by carrying around the Torah we are engaged in idol worship. My Rebbe likes to spell the word idol as ‘eye-doll’. And if there is a fear that people will begin to worship the Torah scroll as a god then by all means there should be no Hakafah. One could argue further that there is no need for a scroll at all. Simply use a Humash or Torah in book form. After all, there are many rituals involved in making a Torah in the traditional manner. Why not do away with them and just keep a book on the lectern?
And the last argument that I have heard is that the Hakafah is an archaic Orthodox ritual that we do not need to follow. That is, believe it or not, the only argument with which I have no argument. That argument is well within the Reform purview. Since its inception that has been part of the process that Reform Rabbis and lay people have used for change. It is not the end point in the discussion, it is the beginning. I do not know of a single Reform synagogue in which the entire Torah portion for the week is chanted. Indeed, until recently, chanting of Torah was not done at all. The change began with the statement that the ritual was archaic and that we don’t have to follow it. Then comes further discussion. By reading less of the Torah portion, a teaching could be given, a translation could be read and the service could be shortened. To be sure there were other points as well. My purpose is to point out the process not to detail each point within the process.
So the answer to your question is that having a hakafah is a Reform tradition. And, not having a hakafah is a Reform tradition.
But I have some personal thoughts on the Hakafah that I would like to share if you will indulge me. The Shoresh (root) of the word is Nun Koof Feh. As you know, in Hebrew each word has a myriad of meanings. You might expect to find meanings like; ‘surround, encircle, circuit, circumference, spread and encompass’. But there are some less expected meanings. The word also means; ‘to bring near, to bore into’ and it even means ‘to collect fruit from the crown of a tree’. Those meanings resonate deeply within me. Not just the surface meaning of ‘to bring the Torah near’ but to bring us near to Torah, our Sacred Guide. I love that the word also means to bore into and to collect the fruit of Torah. These meanings warm me and make manifold the meanings of this ritual. Indeed it points to our relationship with Torah.
And to put the exclamation point on this powerful lesson is the last definition of Hakafah that I would like to share with you. The root of the word also means ‘to strike against.’ And since I am a Rebbe, I have a story.
An elderly person came to hir Rebbe after services. “Rebbe, I was following along when you read Torah today, s/he said. But when you gave your Dvar Torah (sermon on the portion) I didn’t see what you said about the portion. How did you find the things you were saying in Torah? I didn’t see them there.”
The Rebbe smiled. “Tell me, my friend, when you strike flint against steel what happens?”
The confused congregant replied: “Sparks, of course.”
“And tell me,” the Rebbe continued, “Where were the sparks before flint hit steel!” Answering his own question, the Rebbe declared; “They were lying dormant in both flint and steel. My friend, Torah is steel and we are the flint. In order to create the sparks of light, of enlightenment, we have to strike ourselves against Torah. And that is how I discovered my Dvar Torah for this portion.”
The Hakafah is a ‘reminder ritual’ as all rituals should be. The Hakafah reminds us to strike ourselves against Torah, creating the sparks. It challenges us to bore into Torah to find the growth. It calls us to climb to the crown of the Tree of Life and taste that sacred fruit.
Thank you for your question, I learned a lot about something that so often we take for granted. Thank you for the opportunity to learn and to share.
B’Ohr-In light
Reb Bahir
I was asked a question regarding the tradition of the Hakafah, of walking around the congregation holding the Torah scroll. The following is my response.
My Dear Friend
I apologize for the delay in my reply to your question regarding the hakafah. I looked into the feelings and views of a number of Rabbis within the Reform movement because, to be honest, I have never heard of such a debate. To be certain, debating ritual is a time honored custom within the Reform movement. Within the Reform movement, there is no Halacha (using the definition as Jewish Law) when it comes to ritual. The view has always been that when it comes to moral law, Halacha informs our choices and is timeless. But when it comes to ritual law, it is ‘times bound’, meaning the tenor of the times influences interpretation and ritual is flexible. Sometimes there has been more English in the service and sometimes less. Talit and Kipah were almost unheard of in a Reform synagogue 50 years ago. Now we find them sprinkled through the congregation. At one point, Bar and Bat Mitzvah was discouraged and ‘Confirmation’ was added. And since each congregation is autonomous they pick and choose, weaving their own path through the forest of ritual.
So what are the two sides of the argument? One side is, on the surface, rather simple. Traditionally, when we take the Torah out we bring it around to all men (now to women as well, even in Orthodox and Hasidic shuls). It is an honor and joy to make contact with Torah and there are several customs regarding the process. Some people will put their Talit or Siddur out and touch the Torah with it and kiss the item that touched Torah in the same way that people who have an Aliyah will touch their Talit to the words to be read and kiss it. Some people go further and lean in and kiss the Me’il, Torah cover. It is also a custom not to turn one’s back on the Torah that is being carried. In the same way, I have seen the custom among some Sephardim to face the Torah, bow and back out of the door when leaving a Shul and variations on that theme.
And here is what I call the Remez-Key/clue. The bowing and kissing and not turning one’s back are signs of respect pure and simple. The Hakafah gives us the opportunity to honor in a tangible and symbolic way, the Torah. We may view Torah as 'The Word Of G,' handed down to Moshe Rabbeinu and through him to us. We may view Torah as a compilation of the history, mythology, laws and customs of our people. I view Torah as our Sacred Guide and our Sacred Diary. But no matter how one views it, the Hakafah is our symbol of respect for the written word that is Torah.
The other side of the argument has several positions. The first is that it is not a Reform tradition. I am sorry but that is just silly. Reform Judaism is less than 200 years old. It was founded on the principle of individual choice when it came to tradition. Therefore to say that somehow the there is such a thing as tradition when it comes to Reform ritual does not sit well with the facts and the history of the movement.
The next argument is that by carrying around the Torah we are engaged in idol worship. My Rebbe likes to spell the word idol as ‘eye-doll’. And if there is a fear that people will begin to worship the Torah scroll as a god then by all means there should be no Hakafah. One could argue further that there is no need for a scroll at all. Simply use a Humash or Torah in book form. After all, there are many rituals involved in making a Torah in the traditional manner. Why not do away with them and just keep a book on the lectern?
And the last argument that I have heard is that the Hakafah is an archaic Orthodox ritual that we do not need to follow. That is, believe it or not, the only argument with which I have no argument. That argument is well within the Reform purview. Since its inception that has been part of the process that Reform Rabbis and lay people have used for change. It is not the end point in the discussion, it is the beginning. I do not know of a single Reform synagogue in which the entire Torah portion for the week is chanted. Indeed, until recently, chanting of Torah was not done at all. The change began with the statement that the ritual was archaic and that we don’t have to follow it. Then comes further discussion. By reading less of the Torah portion, a teaching could be given, a translation could be read and the service could be shortened. To be sure there were other points as well. My purpose is to point out the process not to detail each point within the process.
So the answer to your question is that having a hakafah is a Reform tradition. And, not having a hakafah is a Reform tradition.
But I have some personal thoughts on the Hakafah that I would like to share if you will indulge me. The Shoresh (root) of the word is Nun Koof Feh. As you know, in Hebrew each word has a myriad of meanings. You might expect to find meanings like; ‘surround, encircle, circuit, circumference, spread and encompass’. But there are some less expected meanings. The word also means; ‘to bring near, to bore into’ and it even means ‘to collect fruit from the crown of a tree’. Those meanings resonate deeply within me. Not just the surface meaning of ‘to bring the Torah near’ but to bring us near to Torah, our Sacred Guide. I love that the word also means to bore into and to collect the fruit of Torah. These meanings warm me and make manifold the meanings of this ritual. Indeed it points to our relationship with Torah.
And to put the exclamation point on this powerful lesson is the last definition of Hakafah that I would like to share with you. The root of the word also means ‘to strike against.’ And since I am a Rebbe, I have a story.
An elderly person came to hir Rebbe after services. “Rebbe, I was following along when you read Torah today, s/he said. But when you gave your Dvar Torah (sermon on the portion) I didn’t see what you said about the portion. How did you find the things you were saying in Torah? I didn’t see them there.”
The Rebbe smiled. “Tell me, my friend, when you strike flint against steel what happens?”
The confused congregant replied: “Sparks, of course.”
“And tell me,” the Rebbe continued, “Where were the sparks before flint hit steel!” Answering his own question, the Rebbe declared; “They were lying dormant in both flint and steel. My friend, Torah is steel and we are the flint. In order to create the sparks of light, of enlightenment, we have to strike ourselves against Torah. And that is how I discovered my Dvar Torah for this portion.”
The Hakafah is a ‘reminder ritual’ as all rituals should be. The Hakafah reminds us to strike ourselves against Torah, creating the sparks. It challenges us to bore into Torah to find the growth. It calls us to climb to the crown of the Tree of Life and taste that sacred fruit.
Thank you for your question, I learned a lot about something that so often we take for granted. Thank you for the opportunity to learn and to share.
B’Ohr-In light
Reb Bahir
Sunday, August 31, 2008
Pre-paring to Re-pair
Welcome to Elul.
The month of pre-paring, paring down for the Days of Awe.
The month that pre-pares down to the essence of re-pairing with G. We pare down to the three pillars of re-pairing with our soul: the three pillars on which the world stands, Torah, prayer and acts of kindness.
Elul is the month of re-turn. We re-turn to our original balance by seeking forgivness. We forgive others as we seek forgiveness for ourselves.
Would you like to change something in your life?
Now is the time.
The doors open up for us now.
Opportunities that have been invisible to us throughout the year, appear at this holy time..
Now is the time.
However..
We cannot repair the world alone.
We need to be in relationship to repair our torn world. We need to pair up as we pare down. It is time to seek our pairing again.
It is time to re-pair with The Wholly One of Being.
It is time to re-pair with our highest levels of soul, our highest selves through the Awesome Days that we call High HolyDays. The Shofar blasts away the extraneous, the extra baggage, as we pre-pare down and re-pair up.
Our sacred calendar contains the secret map.
There are many who know how to read this Jewish map.
It teaches us that the 'reign' of our eternal council
washes away the dust of our travels.
It teaches us that the winds of change
blow the shofar blasts of return on the hot, dusty road of life.
It teaches us that gaia's seasons
council our connections with the sacred within the mundane.
The cycle of seasons are embedded with the connections
to re-pair us with our past
as we follow the gaia seasons into the future,
seasoned with the joys and sorrows of life.
And yet, our complacency misplaces our read on the map of our journey. When we come together at this season of great opportunity, we can experience a sacred council re-minding us of our mindful path. And then, our compacency can be pared away in consciousness.
When we pre-pare down, re-pair up and re-mind ourselves in mindfulness, we re-discover, the wholeness, the holiness of life.
By joining together for the High HolyDays, we are re-pairing with our tribal connections during these Awesome Days.
When we come together, when we re-turn, turn again to our Tribal path together, the weight is lifted, the wait is over and we who have pre-pared down and re-paired up and re-turned to the path together are ready to journal another year as we journey into 5769.
Let's turn again to our Tribal path together,
Reb Bahir
Friday, August 8, 2008
Shabbat of ‘Word/things and visions/divisions'
Shabbat Hazon is the Shabbat of ‘Word/things and visions/divisions.’ I take the name from the title of the Torah portion, D’varim and the Haftarah, Hazon. In the Torah Moshe uses words to remind us of what was. In the Haftarah Yishiyahu paints a vision with words of what will be. It is a fitting theme for the Shabbat before Tisha B’Av.
This year Tisha B’Av falls Motzei Shabbat (Saturday night) and Shabbat Hazon is tonight. Tisha B’Av is the time when we look at all the troubles and travails of our times and our times of yore. We weep for the loss of the 2
And yet we do not curse our enemies, we do not rant for revenge. Instead we look within. In D’varim, the passage called ‘Word/things’, Moshe is preparing us for the next chapter in our evolution revolution. He prepares us by reviewing. We re-view, we look back again. We study our history in the spiritual hope that when we retrace our mis-steps we will not mis-step again. But Moshe does more than restate. He hints at our root sin of complacency, where we assimilate, where ritual becomes meaningless. In D’varim
But, where our Torah portion points with one verse, our Haftarah hammers us with the hard lessons. Paying lip service to our ideals but not paying living service to them is the accusation. Talking our walk but not walking our talk is the accusation in Yishiyahu 1:1-27. That we parade out our rituals with pomp and hypocrisy is the accusation. For what do we need sacred places if we do not make them of our homes and hearts? I go to the church, I go to the synagogue, I go to the mosque, I go to the temple yet I ravage my neighbors’ rights, I belittle his beliefs, I fight his faith. Yishiyahu cries out to us: “Your hands are covered in blood!” To whom does the prophet speak, but to us all. Islamic fundamentalist terror, American callousness, Jewish insensitivity, Christian self-righteousness, is there a people who is blameless?
Our world is the
The Shabbat after Tisha B’Av is called Shabbat Nahamu, the Shabbat of comfort. We have had the Shabbat of the two visions, the di-vision. Then comes the warning of Tisha B’Av the re-view of the sad state to which this world has been brought. And finally we enter with great need the Shabbat of comfort, a Shabbat that challenges us for comfort requires us to ‘come-forth’. For that is the only answer. We need to come forth. We need to come to the fore with answers that build, with answers that accept, nay revel in the differences that make us one. I have heard this country called a melting pot. What a ghastly metaphor. One pours different materials into a melting pot, melt them down and those that remain different are called slag and discarded. No, dear friends we are not a melting pot G forbid. We need to become a stew. In a stew each ingredient adds to the whole, each ingredient has its own unique taste and contributes to the stew in its own way. And let this not be the metaphor for a country, a religion, a race. Let it be the calling card of our planet. We are a stew simmering with differences that make us one. We each add to the flavor of whole, we do not detract, deride nor destroy. Rather we bring to this world a “ray’ach Nicho’ah” a pleasant aroma of a world self-sustainable a world blessed with peace.
May that be the lesson Shabbat Hazon, the Shabbat of vision of the past and of a brighter future.
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