“May you be joyful.
May you remember that child of spirit that was born in you.
May your joy increase
May the causes for happiness and joy grow stronger in your life.”
Chag Sameach & Shabbat Shalom!
Bivracha – blessings,
Nina
Nina J. Mizrahi, Rabbi
21 Tishrei 5784
6 October 2023
With each passing year, with each beloved soul who no longer walks this earth, meaning is to be found in the spiritual practice of intentional remembering. Our hearts open and everything spills out – love, anger regret, forgiveness, the desire to be forgiven, joy and… It is not too late to forgive yourself, those from whom you still seek forgiveness, & those who you are no longer reluctant to forgive. Through our memories, sweet and bittersweet, we can seek peace and shleimut – wholeness for these souls and our own soul. We are here for such a brief time. Remembering helps us access and internalize the many enduring blessings left behind as gifts that remind us of what truly matters in life and in death.
Zichronam livracha – We give thanks for the mitzvah of remembering the enduring blessings left for us by each departed soul. And for the mitzvah that follows – the joyous harvesting of their meaning in our lives.
Yizkor: Instructions for Remembering
Remember.
Remember the blessings of those who no longer walk this earth.
Remember each name, each life-story.
Remember on behalf of those whose memory fails.
Remember with love the sweet and the bittersweet.
Remember with forgiveness the hurt and misunderstanding.
Remember with insight so you might experience deeper meaning.
Remember through the pain until you can touch joy and find comfort.
Remember through dreams left unfulfilled and choose one to fulfill.
Remember through your heart.
Remember through your actions.
Remember through living with kindness, generosity and forgiveness.
Remember by planting memories and helping them take root in the living.
Remember by opening your heart even if you thought it was closed forever.
Remember to live your own life as a blessing.
Remember to do all this.
Remember and you will be remembered.
Remember.
G’mar, tov,
Nina
9 Tishrei 5784/ 24 September 2023
Rabbi Nina J. Mizrahi
Northbrook, IL
A Passover message inspired by my smart phone!Siri once said: “The past, present, and future walked into a bar. And it was tense.”
Ok, sure, Siri has never been to a Seder (although, who knows what goes on in our “smart” phones while we are sleeping). Yet, there is an important insight here. Jews continually bring past, present and future to the table, especially for Seder.
The past is the Exodus story itself – the keystone liberation experience without which there would have been no future for the Jewish people. The present is where we internalize this story as part of our own human journey. This process begins with the continual retelling from when we are mere children and continues throughout our lives. While the essential story remains the same, the challenge is to retell the story in a developmentally appropriate way. Only as adults can we begin to understand the instruction to read ourselves into the story.
As we grow spiritually, emotionally and morally, we can grasp more deeply in our time the suffering of children, women, and men at the hands of cruel, greedy, power-hungry pharaohs – many of whom do what they do in the name of their god or their institution.
Heavy stuff – especially over a dinner with family and friends who may not yet be tuned in to the purpose of the Seder. Many of us are “Seder-challenged” – even rabbis! The truth is the Seder is intended to ensure the continuation of a narrative – regardless of which Haggadah is used or who is sitting around the table. And, even if our experiences and world views differ, Passover should be a call to action. There are more than enough societal issues to address. While no one person can resolve them all, each of us can make a difference by dedicating ourselves to one.
Passover is not just our ancient story of liberation and freedom. Each section of the Haggadah can open a door to pressing contemporary issues. Read the words “Let all who are hungry come and eat,” as a call to end hunger. Consider the blessing over the parsley as a reminder that the earth does not belong to us; it is a precious gift to be cared for. Debate and discuss the burning questions of this generation. Identify the plagues we experience today. Explore the question of what is “enough” and the extent of our obligation to provide for those who don’t have enough. Acknowledging what embitters our lives, reflect on how can we sweeten the bitterness. Place all of this in the context of gratitude for what has been, what is and what might yet be. Invite in Elijah the prophet as a reminder of a vision of a world at peace and a reminder of our role in working toward the fulfillment of that vision.
Each retelling of the Exodus from Egypt binds us to something bigger than ourselves and leads us to become the living story. Each retelling obligates us to do everything in our power to ease that suffering and encourage healing. Each retelling links past, present and future generations to a shared narrative.
Siri once said: “The past, present, and future walked into a [Seder]. And it was tense.”
Take a breath. Savor this time together with friends, family, and strangers. Reach out to those who might not have a place to go for Seder. Set your table with graciousness, compassion, openness and hope. Retell our ancient yet ever renewing story. And read yourself into this sacred and continually unfolding story.
From our home to yours, David and I wish you a Chag Sameach!
Rabbi Nina J. Mizrahi
Community Rabbi
“Identity”, according to Rabbi Irwin Kula, “ including our religious identity, is becoming fluid, permeable, and an ongoing construction — a verb rather than a noun. “ This means that … Americans are increasingly becoming… “mixers, blenders, benders and switchers” who “customize our religious identities in order to find greater meaning and purpose.” One driver of this mixing of religious ideas results from “new powerful technologies from search engines to connection technologies.” This makes available religious and spiritual resources independent of religious authorities, which challenges exisiting institutions, whose business models and organizational structures are increasingly unsustainable. This alternative “model of authority and hierarchy, [with its] very limited barriers of entry and far more choices, …tends to be a user-friendly and open source environment.” The reality of this model is threatening to many clergy, and stands in sharp contrast to this week’s parasha, R’eih. (http://www.huffingtonpost.com/rabbi-irwin-kula/from-the-cathedral-to-the_b_659871.html?tr=y&auid=6738396)
Parashat R’eih is filled with legalities and is framed by blessings and curses associated with the choices we make concerning adherence to the Torah’s rules and regs. The Israelites are warned not to be lured by other nations to worship their gods. On this point, one commentary states, “Every religion has its own ‘grammar’, its coherent way of expressing its values. We do violence to that coherence when we mix practices of one faith system with another” (Eitz Hayim Commentary, p.1068). The text continues, “Be careful to observe only that which I enjoin upon you: neither add to it nor take away from it” (Dt. 13:1). How, then, can each new generation reconcile the conflict that arises between preserving a rich heritage and way of life, and making out-of-the-box choices which challenge the institutions and sources of authority? Kula’s point is that this is already happening and represents a great opportunity.
Adam Stone offers a perspective that places “relevant ideas—and not institutions for institutions sake—as the dominant value proposition of Jewish life.” These ideas should relevant and meaningful to people, and lead to behaviors such as treating the stranger kindly, extending justice in the world, and learning to relax and rejuvenate. Stone emphasizes that he is not advocating for slapping a Jewish label on universal humanist tendencies. He is seeking an “intellectually robust and honest conversation,” not “Judaism-lite.” And, while acknowledging the role institutions play in supporting communal life, he emphasizes the importance of creating engaging alternatives for those more hesitant to become “joiners.” http://www.schusterman.org/blog/service/where-relevant-meets-reality#more-2499
In contrast, Kula moves the discussion out of the Jewish community and into the global sphere. Responding to the rise intermarriage (racial, religious, ethnic, etc.) he believes that “more people with different inheritances and traditions form intimate relationships and families, the better we will understand each other across all boundaries, and the wiser we will be at knowing what from our rich traditions we need to let go of and transcend, and what we need to bring along with us to help us create better lives and build a better world.” This is a radical view which no doubt creates discomfort for traditionalists, liberals and secularists alike.
So, how can we make sense of today’s parasha?
Consider the opening verse: “See(Re’eih), this day I set before you blessing and curse; blessing, if you obey the commandments of YHVH your God that I enjoin upon you today…(Dt. 11:26) for “before you (lifneichem), is in the plural. Why? The Kotzker Rebbe explains that while the Torah was indeed given to everyone – it was placed before you all [those who were, are and will yet be] – each person only beholds in it that which s/he is capable of seeing.
Consider another reading. Perhaps this hints at the tension inherent between the choices made by an individual and those made by a community. It is within that tension that Judaism and the Jewish people struggle – hopefully, for a blessing. It is in this dynamic tension between the roots of tradition and wings of innovation that transformation takes place. Upon seeing the unique godliness in the individual may we be so blessed to manifest the love and acceptance needed to connect us together as part of the human family.
Shabbat Shalom & Rosh Chodesh Tov,
Nina J. Mizrahi
Community Rabbi
Ames, Iowa & Chicagoland
“And great shall be the happiness of your children”
V’rav shalom banayich (Is. 54:13)
Before we can save our children
We, the “unhappy, storm-tossed one, uncomforted!” (Is. 54:11)
Must save ourselves
R’eih -Open your heart to joy
To choose otherwise is to
curse ourselves with hopelessness
Seeing takes practice and full presence of being
Embrace the fullness of what is as it is
Gather in a harvest of joy – simcha
Set out as a cornucopia of blessings
Celebrate the bounty of your love
Make time for rejoicing
Pursue happiness
Calm the storm before it overcomes you
Breathe comfort into your suffering
Believe “You shall be safe from oppression” – Rachaki mei’oshek (Is. 54:14)
“And you shall have no fear” – Ki lo tira’i (Is. 54: 14)
Parched from the wilderness of terror
“Come for water” – L’chu lamayim (Is. 55:1)
Revive your wearied soul
“Eat well” –Ichlu tov (Is. 55:2)
To sate your hungry soul
V’rav Shalom –
Abundant peace and well-being
Will return you to life
V’samachta -“And you shall rejoice… with your son and daughter” (Dt. 16:14)
V’rav shalom banayich (Is. 54:13)
“And great shall be the happiness of your children”
Shabbat Shalom & Rosh Chodesh Tov!
Rabbi Nina J. Mizrahi,
Community Rabbi, Ames Jewish Congregation & Chicagoland
Revised 26 Av 5777/ 18 August 2017
**Rosh Chodesh Elul falls on 8/22-23/2017. The last month in the Jewish calendar, it is characterized by mindful focus on preparing for the Days of Awe. To “wake” us up from our “slumber”, the shofar is blown daily, except on Shabbat. We also look to Psalm 27, which reminds us we enter this time of judgment not with fear, but trusting that our repentance will return us to one another and forgiveness will restore hope and peace.
Getting to EdenEach drop of rain
Invites Paradise
A blossoming of beauty beyond description
Disrupts the arid wilderness
If only briefly…
Each awakening
Invites Paradise
A blossoming of gratitude
Transforms an arid soul
Into a Garden of Eden
If only briefly…
In the wilderness of the soul
Just beneath the surface
Ready to flourish
Paradise awaits
Summoning seeds of possibility
Already planted in
Children, adults and elders
The sure, the ambivalent and the questioning
Those connected and those disconnected
Those seeking and those hiding
The joyous and the angry
No distinction
No separation
There is only Eden
It is us.
Imagine what would happen
Every parched soul quenched
By the same LIVING WATERS
Unique souls connecting
This DIVINE flow
Connecting each to the ONE
Invite a blossoming of breath
Inhale joy
Exhale sorrow
Chai Ani – I am alive (Is. 49:18)
Morning by morning (Is. 50:4)
“And who is this aliveness in me?”(1)
“Is it not the Blessed Holy One?”
Gather this aliveness into
A bouquet of unity –
Na’amda yachad – Let us stand together (Is. 50:8)
In this garden of blessed possibility
Here
Your wilderness and my wilderness,
Your paradise and my paradise together
Will become like Eden
Gladness and Joy
Thanksgiving and the sound of music (Is. 51:3)
Will resound
Baruch tih’yeh
“May you be blessed “(Dt. 7:14)
(1) A niggun called “I Am Alive” (Chai Ani) was composed by Rabbi Dovid Zeller, z”l(of blessed memory). Visit http://www.davidzeller.org/aliveness
Your parched soul
Exhale sadness
Nurture a blossoming of …
a bouquet of unity
© 2017 by Nina J. Mizrahi
Do not duplicate
Contemporary Lessons from the Torah Portion
Topic: Forgiveness & Reconciliation
Text: Vayikra: Leviticus 5:20-26
20 And the LORD spoke to Moses, saying:
21 When a person sins and commits a trespass against the LORD by dealing deceitfully* with his fellow in the matter of a deposit, or of a pledge, or through robbery*, or by defrauding* his neighbor;
22 or by finding something lost and lying about it; if he swears falsely regarding any one of the various things that one may do and thus
23 when one has sinned in this way and, realizing his guilt, he must restore that which he got through robbery or fraud, or the deposit that was entrusted to him, or the lost thing that he found
24 or anything else about which he has sworn falsely, he shall repay the principal amount and add a fifth part to it. He shall pay it to its owner when he realizes his guilt.
25 Then he shall bring to the priest, as his penalty to the LORD, a ram without blemish from the flock, or the equivalent, as a reparation offering.
26 The priest shall make atonement on his behalf before the LORD, and he shall be forgiven for whatever he may have done to draw blame thereby.
*Robbery – taking what belongs to another
*Defrauding – fraud, i.e. withholding from another something that is owed
Consider:
What are examples of intentional offenses?
People who deliberately misappropriate property or funds entrusted to their safekeeping, or defraud another, or fail to restore lost property they had located.
2. What happens when the defendant is sued and then lies under oath and claims no responsibility? How is this type of deceit complicated because there are likely no witnesses?
Without witnesses, the aggrieved party had no further recourse and sustained a great loss.
3. What if the accused later admits to having lied under oath – thus assuming liability for the unrecovered property?
They are given the opportunity to clear themselves by:
* making restitution and paying a fine of 20% to the aggrieved party
Other repercussions for lying under oath:
The accused has also offended God and is obligated to offer a guilt offering to make amends.
*To sin against God by dealing deceitfully(5:21) – To cheat another person is to sin against God as well as that person. “It is worse to rob a human being than to steal from God.” (BT BB 88b).
Akiva taught that whenever two people enter into an agreement, each is relying on the divine dimension of the other, the part of the person this is the image of God and knows what is right and what is wrong, making God a witness to every transaction. To betray that trust is to deny the Divine image in our selves, and to deny God’s participation in our activities.
4. How is the issue of compensation addressed?
Once the guilty party has made financial compensation, s/he is still required to go to the priest to make an offering – Why this additional form of amends?
5. Why does the text state that following the sacrifice, the guilty part is forgiven by The Holy One?
5:26 *And he shall be forgiven – “The gates of repentance are open for anyone who does wrong and then realizes it and seeks to make amends.” (Hasidic wisdom)
Reflect:
What does this text teach about forgiveness and reconciliation?
RESOURCE: Etz Hayim Torah and Commentary (RA-USCJ), pp.604-605
Shabbat Shalom,
Nina J. Mizrahi, Community Rabbi
Vayikra 5777
Can you imagine people giving so generously that the Jewish community would say, “Stop! There is no need to give further. We have all we need to care for our community”?! Essentially, this is what happens in this week’s parasha, Vayakhel, where the Israelites give more than is needed for the building of the sanctuary (mishkan) and are instructed by Moses not to give more.
What is generosity?
Generosity is a behavior that is learned, cultivated, refined through practice and transmitted through modeling. Our generosity is influenced by the generosity of our peers; it is also a reflection that we care about others. At the same time, our sages recognize the challenge of balancing our own needs with the needs of others. This giving is not always about amount, but often about giving according to capacity. In this way, one’s “success” can be measured by what one gives rather than what one has.
There are two notions of generosity in Judaism. The first is Tzedakah, which comes from the root for justice. This suggests that giving so that people of every age and from every life circumstance can live with dignity. Today, many people call such giving either philanthropy or charity.
The other type of generosity, Nedivut, is about quality, not quantity. Hospitality is a good example of having a generous heart. It is the wealth of our spirit that shows others we care. The following text captures this beautifully:
R. Zakkai told his five disciples to find the chief characteristic a person should cultivate.
R. Eliezer said, “A friendly eye.”
R. Joshua said, “A good friend.”
R. Yose said, “A good neighbor.”
R. Simon said, “Seeing the consequences of one’s acts.”
R. Elazar b. Arakh said, “A good heart.”
R. Yohanan responded, “I prefer Elazar’s answer because it will lead to all the rest.” (Avot 2:9)
A medieval compilation of Jewish ethical teachings, Orchot Tzdikim, says: “There are three kinds of generosity: generosity with money, with one’s body, and generosity with one’s wisdom.”
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Today one does not have to look far to realize that there are many who once had plenty but now do not have enough; there are those who once managed to “get by”, but now cannot manage alone. How we respond as a community says everything about the intention of our hearts. A contemporary rabbi writes: “When we feel certain solidarity with others, we want to share our possessions and, more importantly, ourselves with them.”
So we return to the opening word, “Vayakhel “, which connects to the Hebrew word for community, Kehilla, and is used only for assembling human beings. Here is a contemporary read on this verse: “And Moses unified the people together as one community with a shared purpose” (Ex. 35:1).
This does not say one community of identical beliefs and practices. Rather, that what unifies us as Jews, and ultimately as human beings, is our ability to incline our hearts toward one another – with kindness, generosity, and love – to inspire and support one another in the quest for healing and peace – for all of God’s creatures and for the planet with which we have been entrusted. May this be the mishkan we build – a sanctuary for all.
Shabbat Shalom
Nina J. Mizrahi, Community Rabbi
Vayakhel-Pekudei 5777
“When the people saw that Moses was so long in coming down from the mountain, the people gathered (Vayikahel Ha-am) against Aaron and said to him, “Come, make us a god who shall go before us, for that man, Moses, who brought us out of the land of Egypt – we do not know what has happened to him” (Exodus 32:1)
This is the famous story of the Golden Calf. With their leader, Moses, away from the camp, having climbed the mountain, the people become afraid that their spiritual leader is gone – or perhaps has even died. In this stressed state of high anxiety, they create the Golden Calf. What if this act is not an expression of their desire to worship idols? Perhaps it springs from a deep longing to connect with something greater than themselves – a certain “Truth,” which some may call that which is “d/Divine.”
It has been my experience that this feeling of longing without a resulting sense of connection creates feelings of abandonment which invite anxiety and depression . Such is what seems to be manifesting today. The cause appears to be the deepening of a psycho – socio-economic and belief-based conflict that is polarizing families, communities and our nation resulting in people abandoning one another and literally breaking our hearts and spirits. Unable to “love our neighbors as ourselves,” we risk cutting ourselves off from sensing the shared “Truth” that we are all human beings made of the d/Divine.
Some, driven by an ideology akin to Darwin’s survival of the fittest, are emboldened by the belief that their’s is the only way forward for our country. Others are experiencing an existential crisis, shaped by spiritual and social exile, are expressing a growing sense of frustration, fatigue, and isolation. One response to this crisis is to replenish our minds, bodies and souls. This response arises from the belief that all things are interconnected and part of a unified whole. To remove all that distorts love or blocks access to our moral center we turn to the practice of mindfulness.
Mindfulness, according to Ohio State Integrative Medicine, “is paying attention in three particular ways: on purpose, in the moment and without judgment. [One] can practice mindfulness of breathing, eating, bodily sensations (body scan), thoughts, emotions, communication (listening and speaking) and walking or other activities (such as yoga or tai chi). With more practice, [one] can become more mindful throughout the day, not just during formal practice periods.”
Why mindfulness practice? Jon Kabat-Zinn , who focuses on mind/body interactions, teaches that mindfulness helps us heal ourselves and the world. According to Kabat-Zinn, “Mindfulness practice means that we commit fully in each moment to be present; inviting ourselves to interface with this moment in full awareness, with the intention to embody as best we can an orientation of calmness, mindfulness, and equanimity right here and right now.” And, just as mindfulness addresses inflammatory health, it can also help us address things that inflame society and create conditions that attract disease.
According to Tom Mahony , a biological consultant, “True believers inflame conflict and impede progress in society because they simply can’t be reasoned with. ” Mahony describes “true believers” as being “stuck in a positive feedback loop: the more evidence against their position, the more entrenched they become. No mental mechanism exists to break the loop. They only accept evidence that agrees with their preconceived notions, and, conveniently, insist they’re the sole arbiters of what constitutes “evidence.” There’s a sieve around their brain that screens out troublesome data. Any topic where facts are inconsistent with their beliefs is taboo because it simply can’t be true. Open-minded heretics pursuing such topics will be slandered, ridiculed, and ostracized. ”
Concerning what is actually true, Mahony asserts that “true believers often moralize about the importance of facts and insist they’re the only ones who are ‘reality based.’” They may however, actually confuse facts with facts with assumptions, beliefs, conjecture, and opinion. When an incorrect assumption is taken as fact anything extrapolated from that assumption – no matter how “logical” it may sound – is wrong because the foundational assumption is wrong. Mahony further suggests that “[t]rue believers haunt any subject: science, religion, health, history, economics, politics.” They do not feel restricted by any particular “political affiliation, ideology, culture, gender, age, metaphysical belief system, or education level.”
Who, then, according to Mahony, is able to rebuff the true believers? The open-minded skeptics who, with real facts on their side, lead by example and live honestly and compassionately. Joining together in this way, he encourages us to believe that truth eventually prevails.
In the Golden Calf story as today, we are vulnerable to the fear of being abandoned by our leaders – political and spiritual. We, too, long for meaningful relationships which elevate our lives because they connected us to a vibrant, supporting whole that is greater than its parts. Secure in a shared mutuality of caring and responsibility, we can mindfully develop our ability to draw closer to one another instead of inflaming and abandoning one another out of our insecurities. Not as “true believers,” but as believers in truth, we can invite inclusivity, allow for diversity, advocate for connection over disconnection, pursue acceptance over judgment, and manifest love to overcome baseless hatred. This is the most concrete evidence that the d/Divine dwells here on earth.
Shabbat shalom,
Nina J. Mizrahi, Community Rabbi
Parashat Ki Tisa/Shabbat Parah 5777
“Let there be light, and there was light…and the light was good” (Genesis 1:3-4). If the source of this goodness is not the Sun, which is not created until the fourth day of creation, what is its source and purpose? This light symbolizes hope, joy, and connection. We experience it in the form in the soft glow of the Shabbat candles, and in the flickering light of the memorial candle, in the twinkling light of birthday candles, in the night-light lit to scare away what frightens us. These are all illuminations of love.
Some people actually glow. We see it; we feel it. And, for some inexplicable reason, it touches us and makes us happy. Does the source of this glow differ from person to person, circumstance to circumstance? Actually, all this glowing emanates from loving and being loved. Could there be a better reason to glow?
Judaism offers some unexpected paths toward love – prayer and Torah. Setting aside a discussion of what constitutes prayer, the main idea is that prayer opens our hearts and increases our capacity to love of self and love for others. Torah, in all of its forms, represents an enlightened understanding of the human condition. It illumines a path toward self-understanding and the discovery that each of us is a precious part of a greater whole. This gives our lives meaning and purpose, which increases our joy and desire to connect to others.
In this week’s parasha, Tetzveh, we encounter yet another form of light. “You shall further instruct the Israelites to bring you clear oil of beaten olives for lighting, for kindling light regularly” (Ex. 27:20). Actually, the Hebrew reads, “Ner Tamid” – a perpetually burning flame,” which represents the SOURCE OF LIGHT. This light continues to be rekindled today in the form of a “Ner Tamid,” which we call the “Eternal Light”. It hangs above the Ark in every synagogue to identify the synagogue as a miniature sanctuary. It no longer requires our daily attention, burning (mostly) without interruption on electricity generated from a number of different sources, or even oil. But what of the many who never or rarely enter a sanctuary to lay eyes on it? How will they know this LIGHT SOURCE is available to them? And what would prompt them to seek it out?
The Psalmist teaches that “By Your light do we see light” (Ps. 36:10). The flame of DIVINE LIGHT is continually available to every human being. We have only to open our hearts and draw it in through actions that create joy and connection. The light of LOVE is an ever-renewing SOURCE of Healing Energy. It enables us to rekindle the flames of others without diminishing our own light. This is how we add light and love to the world. And how we are replenished.
Begin tonight. Light the Shabbat candles then close your eyes and open your heart. Before reciting the blessing of gratitude for the sacred gift of Shabbat that graces us each week, use your hands to draw in beams of loving light. After reciting the blessing, turn toward your children or loved ones to bless them (or call or text them…). Allow yourself to feel the love flowing through your heart, soul and even fingers right into their souls. Bask in the light of this love. Experience the fullness of Shabbat Shalom.
Nina J. Mizrahi, Community Rabbi
Parashat Tetzaveh
rabbi nina j mizrahi 