The Book of Ezekiel begins “in the thirtieth year.”
Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river Chebar that the heavens were opened, and I saw visions of God.
וַיְהִי בִּשְׁלֹשִׁים שָׁנָה, בָּרְבִיעִי בַּחֲמִשָּׁה לַחֹדֶשׁ,
וַאֲנִי בְתוֹךְ-הַגּוֹלָה, עַל-נְהַר-כְּבָר; נִפְתְּחוּ, הַשָּׁמַיִם, וָאֶרְאֶה, מַרְאוֹת אֱלֹהִים.
— Ezekiel, 1:1
— (“old”) JPS trans. (1917), borrowed from Mechon-Mamre
…STUDENTS MAY GO AWAY TO STUDY THE TORAH, WITHOUT THE PERMISSION [OF THEIR WIVES FOR A PERIOD OF] THIRTY DAYS…
— Babylonian Talmud, Ketubot 61b
Continue reading For How Long May Students Leave Their Spouses?
“If you’re not 20 minutes early, you’re late,” my ballet teacher, Marie Paquet, used to tell her adult students: Without time to leave behind the outside world and prepare to focus, warm up physically and mentally, class could be frustrating, even dangerous. Over the years, I’ve realized that her adage also applies to worship services. Still, life and public transportation don’t always support early arrival to services.
But necessity, as I’m sure “they” rarely say, is the mother of invention in kavanah [intention]….
This past Shabbat, Shabbat Sukkot, I entered the sanctuary un-early and a little frazzled. Moreover, this particular service skipped over some introductory prayers that ordinarily help me focus. This left me struggling to follow the service. But, then, in a moment provided for silent prayer, I stopped struggling and simultaneously “heard,” quite clearly:
“On Your behalf, my heart says: ‘Seek My face!'” (Psalms 27:8)
I wish I could say that this verse instantly helped me find my way into the service. But I can say that I my inability to keep up became suddenly irrelevant. Moreover, I stumbled into a three-part message encapsulating the fall holidays. I am hoping it will carry — for me and others, I hope — the essence of the season of teshuva into the mundane, post-holiday world.
Continue reading Psalm 27 for the season (4 of 4)
The close of Psalm 27 —
קַוֵּה, אֶל-יְהוָה: חֲזַק, וְיַאֲמֵץ לִבֶּךָ; וְקַוֵּה, אֶל-יְהוָה.
Hope in the LORD; strengthen yourself, let your heart take courage, and hope in the Lord [Psalm 27:14]
— is often cited as a motivational aphorism, particularly for the penitential season. This is its role in this meditation for Elul, for example.
Psalms 27:14 is employed in the Babylonian Talmud as a proof-text for appropriate attitude in prayer. The passage includes a discussion on prayer and hope, including — like the question Langston Hughes asks in “Harlem” — what happens to hope deferred.
Psalms 27:14 stands out in that it uses the second person (command) form, while the previous 13 verses are in the first person: “God is My light…whom should I fear?” etc. This raises the question: Whose heart is to hope?
Continue reading Yet More on Psalm 27 (3 of 4)
For a little over 200 years, Psalm 27 has been associated with the season of repentance: Some have the custom of reciting this psalm during Days of Awe (10 days), some for the whole month of Elul as well (40 days), and some beginning on Rosh Hodesh Elul and continuing through Hoshana Rabba (51 days). There are several explanations for this association. Most focus on the psalm’s themes; also noted: the expression “were it not” — לוּלֵא — in verse 13 spells Elul — אלול — backward.
Many siddurim include the full psalm somewhere in Psukei D’zimrah (verses of song, in the morning service). Mishkan T’filah includes the single verse, 27:4, for which there are a number of popular tunes (p.662 in “songs and hymns”).
Continue reading Exploring Psalm 27 — (1 of 4)
This week, Jews begin to move beyond the lowest point of the calendar, a period known as “The Three Weeks,” toward the new year. The Three Weeks focus on prophetic admonishment for our ethical failings, while the seven weeks that follow call for a renewed focus on a “path of justice.”
Nelson Mandela’s birthday, July 18, comes this year just at this point of turning. “Mandela Day,” too, encourages us to move beyond grief into healing action.
Continue reading Blood, Justice, Grief and Healing: A Tale for Two Birthdays
Thoughts from Amy Brookman in response to “Pinchas and the scary friend”
Writing the word “shalom” with a broken vav beats the sword of Pinchas into a plowshare. Your commentary doesn’t stop there, but goes on beating it until it emerges as a musical instrument. In other words you made me think of this poem that refers to the book of Micah.
An Appendix to the Vision of Peace
Tosefet Lachazon Hashalom
Don’t stop after beating the swords
into plowshares, don’t stop! Go on beating
and make musical instruments out of them.
Whoever wants to make war again
will have to turn them into plowshares first.
– Yehuda Amichai
p. 777, Kol Haneshemah (Wyncote, PA: The Reconstructionist Press, 1996)
And the many nations shall go and shall say:
Come, Let us go up to the Mount of the LORD,
To the House of the God of Jacob;
That He may instruct us in His ways,
And that we may walk in His paths.
For instruction shall come forth from Zion,
The word of the LORD from Jerusalem.
Thus He will judge among the many peoples,
And arbitrate for the multitude of nations, however distant;
And they shall beat their swords into plowshares*
and their spears into pruning hooks.
Nation shall never again know war;
But every man shall sit
Under his grapevine or fig tree
With no one to disturb him.
For it was the LORD of Hosts who spoke. — Micah 4:2-4
*More exactly, the iron points with which wooden plows were tipped.
— footnote from JPS 1999 Hebrew-English Tanakh
The broken vav looks to me like iron points or plow tips.
Continue reading Pinchas’ Sword, Plowshares, and Musical Instruments
An evolving midrash on Fabrangen‘s Omer Blog is exploring the idea of eating the fruit — honoring the essential Torah of an individual or community — while discarding the rind: In the case of the talmudic era Elisha ben Abuyah, the “rind” is understood as outright apostasy, but his student/friend Meir continues to defend and enjoy the fruit.
Even beyond the “fruit/rind” strategy, Rabbi Meir insists on redeeming his friend/teacher by spreading his cloak over Acher as Boaz did to redeem Ruth, welcoming the other.
Can this same strategy be employed between Jewish communities with apparently intractable differences of practice and belief? A truly welcoming cloak would have to leave room for the other to be other: is there a cloak that big?
Continue reading Is There a Cloak Big Enough?
How does the apostate Elisha ben Abuyah end up with the biblical Boaz and Ruth, as they spend the night on the threshing floor? (Chapter 3 of the Book of Ruth). Some explorations on the way to Shavuot and reading Ruth….
Continue reading Meir, Elisha, Boaz, Ruth and the White Space
some resources for exploring Psalm 30
So far the most thorough and useful commentary I’ve found on-line is still Schechter’s “A New Psalm”. [UPDATE 2017: Sadly, this on-line resource appears to be gone; Segal’s A New Psalm: The Psalms as Literature is now published by Geffen Books.] If anyone has a resource to suggest, please share.
A number of commentaries focus on the word “dilitani” — you have drawn me up — in the second verse: it reflects the Bible’s frequent use of wells/water imagery. But the language here connotes a pail pulled up from a well, which has to go down in order to rise in a useful way. And, as R. Benjamin Segal in the Schechter commentary notes, deep contrasts run throughout the psalm.
Joel Hoffman, in My People’s Prayer Book, notes that English has no direct way to translate the famous phrase:
בָּעֶרֶב יָלִין בֶּכִי וְלַבֹּקֶר רִנָּה
b’erev yalin bekhi v’laboker rinah
He suggests “tears abide” or “weeping spends the night” for “yalin bekhi.”
Continue reading Psalm 30: Words, Chant, Song
"A Song Every Day" 