Monday, February 4, 2013

Moishe House Rules: Applying Mishpatim to Moishe House

0 comments Posted by Zvi Bellin, Ph.D. at 11:24 AM



Parshat Mishpatim (Shabbat Shkalim)
Shmot 21:1-24:18
29 Shevat 5773 / Feb. 8 – 9, 2013 



Moishe House Rules: Applying Mishpatim to Moishe House
By Rich Goldman, MH Montgomery County, MD

As Moishe House residents, we may not be owning slaves, worrying about wild oxen, or expelling the Canaanites, but the principles and rules presented in parshah Mishpatim still offer relevant reminders and guidance for us.

The commandments (mitzvot) of the Torah fall into three major categories. 
  • Eidot (עֵדוּת from the root עד or witness) are intended to memorialize an important idea or event, e.g. Shabbat - Creation, Passover - Exodus, or circumcision  - The Covenant. 
  • Chukim (חוקים from the concept of coming from the divine) are laws that go beyond, and are not reliant upon, normal human reasoning for justification, e.g. Kashrut, the ritual of the Red Heifer, or not mixing wool or linen. 
  • Mishpatim (משפטים from the root for judge/judgment) are laws that can be adjudicated and are rational, “common sense” ethics that often have their own natural reward and punishment, e.g. not murdering, helping people, or establishing courts.

This week’s parshah contains 53 mitzvot that expressed to our ancestors ideas that can still apply to and challenge us today.

The primary instance of an Eidot is the commandment of the three pilgrimage festivals to Jerusalem (Passover, Shavuot, and Sukkot).  The timeless message of this mitzvah for us is the importance of 1) Community Holy Days 2) The periodic coming together of the larger community and 3) Remembering one’s history.  

For Moishe House residents, these principles suggest that we:  identify and commemorate important events in our house history, such as when the house was established, have established gatherings/town halls where community members are expected to attend, and have mementos around the house, such as pictures of past events, residents and community members.

The Chukim against mixing meat and dairy is also introduced in this parshah.  While kashrut observance has fallen amongst the Jewish people, this prohibition remains in the Jewish and non-Jewish world as an identifying characteristic of “Jewish food.”  Indeed, while no justification is given for this prohibition, a common rationalization is Kashrut’s ability to keep Jews as a cohesive, unassimilated people.  As promoters of Jewish identity, this mitzvah asks us to consider the extent our Moishe Houses can promote stronger Jewish identity by promoting Kosher, or at least Kosher-style, eating.

The bulk of the parshah consists of Mishpatim, ethical inter-personal laws.  As we relate to our housemates and community members, these laws challenge and remind us to be our better selves.  We are instructed about our responsibilities for the messes we create around the house and through our events.  We are encouraged to be good, committed residents and to transition out of our comfortable living arrangement when the time comes.  We are taught not to do favors for our housemates expecting anything in return.  We are prohibited from getting upset with our regional directors for enforcing policy.  We are told to care for the new and the awkward in our communities.

Parshah Mishpatim embodies the principle that the Torah was written both for the generation that received it, and the generations that would follow.  Yes, the concretes used to articulate the principles of proper human relationships and religious practices are anachronistic, but the laws themselves can still inspire and instruct us as we build our Moishe House communities in the 21st century. 

 

 

Monday, January 28, 2013

Beyond Expectations

0 comments Posted by Zvi Bellin, Ph.D. at 10:23 AM



Parshat Yitro
Shmot 18:1 – 20:23
22 Shevat 5773 / Feb. 1 – 2, 2013



Beyond Expectations
by Zvi Bellin, MHHQ


I would like to open this Dvar Torah by correcting an often mistranslated word. We usually refer to the 10 G-dly pronouncements in this portion as the, “TEN COMMANDMENTS.” In truth, they are never referred to as commandments in the Hebrew text, but rather simply called statements. “G-d spoke all these statements, saying: (20:1)”.  (Also, there are many statements made and not just 10.) I think it is important to be specific about this translation because I do not think that these ten guidelines for living really need to be commanded, nor do they have to be specifically Jewish.  It is pretty clear from any ethical standpoint that in almost any situation, killing someone is wrong. Jealousy does not serve anyone for the good. And whether you do it Friday, Saturday, or Sunday, a day of rest is great for a personal and communal well-being. This means that the core of Divine ethical behavior should correspond quite nicely with human ethical behavior.

There is a part of me that reads this great revelatory passage of the Jews receiving Torah – with the great lights and loud noises – with a bit of a sigh. My mind’s inner voice asks, “Duh! What is so amazing about these statements?” The 10 Commandments are not a recipe from a worry-free life, or a prosperous life. Following them will hopefully grant someone a simple neutral existence.

I think I expect far too much from G-d.  Several years ago I chose to explore a traditionally observant path because I was experiencing unhappiness and did not see any other answers written for how to make my life better. I figured I would give the Jewish religion a shot. A few years later, I recognized that my life had not magically transcended all negative occurrences. I still get upset from time-to-time, and things certainly do not work out the way that I want. Maybe my focus was a bit misguided. What I have gained though is a Mary Poppin’s purse sized toolbox on how to deal with life’s challenges AND I am engaged in a daily proactive practice of personal integration.

Perhaps that is what I should expect from Torah, not an answer to my problems, but a way to engage with the entire spectrum of life experience – the ups and the downs.
 

 

Monday, January 21, 2013

Singing in the Face of Fear

0 comments Posted by Zvi Bellin, Ph.D. at 4:13 PM

Parshat B’shalach (Shabbat Shira)
Exodus 13:17-17:16
15 Shevat 5773 / Jan. 25 – 26, 2013
Singing in the Face of Fear
by Ariel Root Wolpe (MH East Bay)

Parshat B'Shalach is filled with miracles. Pillars of cloud and fire guide the Isrealites from Egypt; the Sea of Reeds splits to reveal dry ground; mana appears on the desert floor; water becomes sweet from a tree and springs from a rock when Moses strikes it. Amongst all these miracles, the image of the Israelites singing after they cross the sea gives the parsha its second name, “Shabbat Shira.” Then sang Moses and the children of Israel this song unto Hashem, and spoke, saying: I will sing unto Hashem, for He is highly exalted; the horse and his rider hath He thrown into the sea. (Exodus 15:1)

The lines of the song are beautiful and poetic, although the celebration over death quite disturbing. The parsha says that as the Hebrews saw the Egyptians dying, they feared God, va’aminu ba’adonai. After witnessing so many miracles, and one that results in drowning an army, who would not be afraid of such a powerful source? Even though these miracles protect the Hebrews and bring them freedom, we know it will not always be so.

In our daily lives, and in the wider world, we face awful and joyful events that we struggle to explain, that remind us how uncertain our personal and collective future is and how little we actually control.  It is not difficult to fear the forces that turn the days and change us. There are passages in the Torah that encourage a cowering awe of God, but I think it is telling that when the Israelites are faced with their fear, everyone’s immediate reaction is to sing, God is my strength and song. This teaches that everything we witness can also be our strength. We need only take the horrible and the beautiful and pour it into the song of our story.

What better way to realize our own power, to feel the safety of unity, than communally quench our fear with celebratory song?

 

Monday, January 14, 2013

TOTAFOT Explained!

0 comments Posted by Zvi Bellin, Ph.D. at 6:43 AM


Parashat Bo
Exodus 10:1 - 13:16
8 Shevat 5773 / Jan. 18 - 19, 2013

TOTAFOT Explained! 
by Zvi Bellin, MHHQ

You might be familiar with the word TEFILIN – the black boxes attached to leather straps that are traditionally bound to one’s arm and forehead during morning prayer, Sunday through Friday. (Here is a photo of Barbie rocking her tefilin: http://jwa.org/teach/golearn/jan08/) In the past though, men wore tefilin throughout the day, taking them off only in the evening. There are still some people that maintain this practice as a way to keep a constant reminder that God is present. 

You will not find the word tefilin in the Torah, rather we have two words that are used. The first is the word OT (אות), this translates to sign or symbol. As in, “a sign upon your hand.” The second word, which is more baffling, is the word TOTAFOT (טוטפות). It has no direct or easy translation into modern Hebrew. Yet it appears at the very end of this week’s Torah portion (13:16):

“These words shall be a sign on your hand and for TOTAFOT between your eyes, for with a strong hand YHVH brought us out of Egypt.”

We see from this verse that the TOTAFOT refers specifically to the part of the tefilin that goes on one’s forehead. Rashi, the most well-known Torah commentator, teaches that the word TOTAFOT is actually a contraction of two words that come from two different ancient languages.

“Since they consist of four compartments they are called TOTAFOT. TAT in the Kathphi language is two, PAT in the Afriki language is two.”

Now indeed, the head tefilin we have today are comprised of four separate compartments, each containing a single scroll with the words of one short section of Torah that talks about tefilin and the exodus from Egypt. (Learn more at: http://www.myjewishlearning.com/practices/Ritual/Prayer/Ritual_Garb/Tefillin_Phylacteries_.shtml)
It is amazing to me and also a good reminder that sometimes we have to look outside of our own culture in order to understand ourselves. Languages generally develop in a chain and biblical Hebrew has its roots in other languages that we often do not think about.

In this week’s portion Moshe refuses to leave Egypt without every man, woman, child, goat, and sheep that was part of the Israelite family. The reason being is that every single being has a role to play in the great festival that the Israelites want to celebrate in the desert. When I read about the meaning of the word TOTAFOT, I get a sense that our religion should not be seen as existing in a vacuum either. Every culture has a purpose and is part of LIFE which is the ultimate Divine celebration.

Rashi goes on to record that the word TOTAFOT also has Hebrew roots related to an obscure word that is translated as speaking. He concludes his interpretation by stating that whoever sees the TOTAFOT on someone else’s forehead will remember the great miracles of the Exodus and will speak about it.
How often do we notice something miraculous occur and then overlook it or write it off as nothing special at all! An airplane flies overhead. A colony of ants invades our cupboard. A baby laughs. Just because something can be scientifically explained does not make it less awesome and wonderful! In our world today, where many of us do not see TOTAFOT, and if we do, we do not generally associate it with anything miraculous, let’s tune in to the many signs and wonders all around us within our own culture and in the other cultures  that we encounter daily. There are moment to moment miracles that occur in the four compartments of human experience – body, mind, heart, soul. Let us learn that when we come across something that reminds us of the amazement of life that we should share it with others in order to spread the wonder of being alive. 

 

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