Shabbat Passover

Shabbat Passover
Rabbi Denise L. Eger

Passover week is a unique opportunity to affirm one’s Jewish identity and to feel connected to a larger community. Jews around the world observe Passover. No matter if one is of Ashkenazi or Sephardic origins, Ethiopian background or Persian, Passover customs and traditions help us relive the Exodus from Egypt and make the journey toward freedom and the Promised Land real for each one of us. Of course if you had the opportunity to participate in a Seder meal, the special foods and symbolic nature of the ritual bring us immediately to that connection. The salt water, the charoset and marror (bitter herbs) help us taste the servitude and enslavements. The four cups of wine bring us the promise of freedom and belonging. But it doesn’t stop there at the Seder table. This entire week of Passover is meant to help us connect in a powerful way.
The rules for refraining from eating products with leavening called chametz can help us reaffirm the basic connection to our Jewishness. What we eat and how we eat help to define us as human beings. By refraining from bread and certain products during the entire week of Passover we can deepen our spiritual connection to our past and provide grounding to our Jewish identity. There is more to Passover than the Seder. Refraining from eating bread and pastas and pastries may be inconvenient; and it might be difficult but practicing this week-long discipline can help you reframe this holy Festival into an opportunity to commune with the Jewish people, your past, and your future.

This is the way we Jews ensure that Judaism is something that is more than a bunch of rules handed down without meaning. When we understand that refraining from eating Chametz can with the right mindfulness deepen our connections to our traditions and bring Judaism into a daily perspective. We don’t just do this because it says so. We Reform Jews do this because it uplifts our souls toward a greater and more meaningful experience of living in the world. We do so because it deepens our connection with the Holy One.
We eat matzah, the poor person’s bread; simple bread this week to remind us that we as a people came from the bottom of the social order in Egypt to become God’s treasured people at Mt. Sinai. We eat matzah to remind us of our roots. And in particular in 2010 –to remind us of the plight of most of the world –where food instability is real and people often don’t even have the poor person’s bread to eat –right here in our own back yard. This holiday about what to eat and what not to eat reminds us that there are so many who are struggling to eat.
So this week especially deepen your ties to your people and your task as a holy people by not eating Chametz. Deepen your awareness of the food instability that causes such strife and pain around the world as you eat matzah. And reflect on your own journey from enslavements to freedom. Happy Passover.

Parshat Tzav Leviticus 6:1-8:36

Parshat Tzav
Leviticus 6:1-8:36
Rabbi Denise L. Eger
This week’s portion, Tzav contains the ordination ceremony of Aaron and his sons as the priesthood. It makes sense to detail the ordination of the Aaron as High Priest and his sons because the offerings of the sacrifices are detailed in last week’s portion and again in this week’s portion Tzav. This continues what we read at the end of the book of Exodus in chapter 40 which was the command to ordain Aaron and his sons.
And now the moment has arrived. But this is not something done hidden away. It is done in full transparency and openness. This is a ritual not just for priests only. So much of the priesthood is mysterious. It is only the Cohen Gadol—the High Priest who can enter the Holy of Holies on Yom Kippur to pronounce the ineffable Name of God. It is only a priest who can offer the sacrifices outlines in this week’s portion. While the people of Israel bring their sin or meal offering or offering of well-being, it is the priest in charge that does the actual act. It is the priesthood which must tend the fire on the altar and even take out the trash by removing the ashes that accumulate! But this ceremony takes place before all of the people.
“Assemble the whole community at the entrance of the Tent of Meeting” says God to Moses (Lev. 8:3). This is exactly what happens. This ceremony of dressing the priest in his priestly garb, namely Aaron as High Priest and his sons, is done before the whole community of Israel.
Why is this important? Since the priesthood will be so mysterious and even a bit magical since priests will serve as the go between for God and the people? It is important because just as the people must have faith in God, they must have faith in their leaders. Don’t forget Aaron was recently shamed because he participated in the episode of the Golden Calf. It was he who fashioned it and sanctioned. The people needed something to restore their faith in him as well.

Thus when Moses, following God’s command, dresses Aaron in the priestly uniform, with a special tunic, sash and bands; with breastplate, and special headdress with the golden engraved plate on the front that says “Holy to God” Aaron is transformed from Moses’ brother and helper to a strong leader in his own right. He is holy to God. His is an example for the whole nation that even one who has faults, can rise to be holy to God. It is a transformation that echoes the journey of slaves to becoming a nation of priests and kings. From the bottom of the caste system one can rise to the top. Even Aaron who helped to create the greatest sin of the people could be redeemed and become the High Priest and his sons the priesthood that would care for the entire nation of Israel at the altar of God!
This should give us each hope. Hope that we can transform ourselves and our faith in ourselves to rise to greater spiritual heights even when we once were in depths of our own doing. We like Aaron can be anointed into service of God even if we have at one point brought shame upon the people of Israel. Yes, our God is a forgiving and loving God that seeks our potential for goodness in the world!

And for this we give the deepest thanks of our hearts.

Parshat Vayikra Leviticus 1:1 – 5:26

Parshat Vayikra
Leviticus 1:1 – 5:26
Rabbi Denise L. Eger

This week we begin the book of Leviticus. The first parsha/portion bears the name of the entire book of Leviticus “Vayikra” – “And God called to Moses.” (Lev.1:1). This book calls us to come close to God through the sacrificial system.
The word for sacrifice, korban is from the Hebrew root KRV. This root is the same as karov—to come near, to come close. The sacrifices that are outlined in this book and in particular this portion helped the Israelites draw closer in communion with God. Whether they brought a guilt offering or sin offering as described in this parasha, the sacrifice helped to restore them, expiate their sin and reconstitute an individual as whole and forgiven when they followed the formulas listed in the portion.
For us moderns it is hard to imagine that the slaughter of an animal would bring us closer to God.
That is why the priest is given such detailed instructions in how to slaughter the animal. Its death isn’t just wanton killing but in the Torah’s view a sacred moment of transformation. The offering is a gift. And that gift to God is sacred food. Similarly today the rules of kosher slaughter developed from these ancient rituals. The rules are an attempt to be mindful that the life of the animal is sacred and is an offering of its life to sustain our lives.

In our day and time there is no sacrificial system. We can’t bring two goats, or a bull or three pigeons to expiate our sins or to offer thanksgiving to God for the good things. This system of sacrifice was lost when the Temple was finally destroyed by the Romans in year 70 C.E. And most of us today wouldn’t want to bring an animal sacrifice. Even though, traditional prayers ask for the restoration of the Temple sacrificial service. But how do we draw near and draw close to God?
How do we rebalance our relationship with the Holy One when we have sinned? When we transgressed? Of course we have Yom Kippur Day-the Day of Atonement. On that day we learn a very important formula – Repentance, Prayer and Charity along with confession and making amends with those we have harmed. This becomes the way to renew and rebuild our relationship with God and with our community. For some things we have to pay reparations to those we have harmed. But we don’t have to wait until Yom Kippur because the daily Amidah has an opportunity to ask God to forgive and pardon any transgression.
Finally drawing near to God is more than just seeking forgiveness for our sins. Drawing near to God is something that we can do from within our own minds and hearts. When we live out are mitzvot in action we draw close to God. When we pray with kavannah, with sincere intent we draw ourselves close to God. When we build sacred community like the synagogue we are in communion with God.
All this helps us hear the call of our God, “Vayikra” and God called.

Parshat Vaykhel Pekude Exodus 35:1 -40:38

Parshat Vaykhel/Pekude
Exodus 35:1 -40:38
Rabbi Denise L. Eger

We have made our way this week to the end of the book of Exodus. This double portion brings to a close the immediate part of the liberation story from Egypt to Sinai to Ten Commandments to building the Tabernacle. The portions include the building and making of all the pieces of the Tabernacle. We learn that it took skilled craftsmen and women under the direction of Bezalel and his assistant Oholiab to engage in this sacred building project: building God’s holy home that would move with the people wherever they went.

Bezalel’s name has symbolic purposes. One way to understand his name is translated “In the Shadow of God.” ZLL as a root in Hebrew to be or grow dark. The word shadow comes from this. The El at the end of this is one of the names of God. Bezalel is known for the spirit of wisdom that he possesses and carries out God’s plan for the Tabernacle, does so in God’s shadow. But the contrast is amazing. Bezalel in the dark or shadow of God builds a place for God’s glory to shine and dwell among the people. And his assistant Oholiab names is the counter to Bezalel’s shadow because his name is Father’s Tent but can also mean Father’s shine.

Symbolically what is the Torah trying to teach us from the primary builders of the Tabernacle, the Mishkan?

Out of the darkness and shadow comes the light and glory of God. Out of the darkness of slavery the Israelites came into the light of freedom. Out of the darkness of the sin of the Golden Calf came the light of renewal of the covenant. Out of our darkness and shadow, out of our hard work and communal offerings will come a palace of beauty and glory for God.

These mere former slaves, used to working to the death, used to building for the Egyptian Pharaoh’s who were gods themselves, now build willingly for the glory of our Holy One of Blessing. This is a contrast not to be missed. This work help rebuilds their faith and makes them stake holders in the covenant in a whole new way. At Sinai they said, “Naaseh v’nishmah” – We will do it and we will listen. But right away they didn’t listen and didn’t “do” or “live” the covenant because the first thing they do is build and worship the Golden Calf. But after God forgives them and sends a second set-the people are now proving their commitment to the covenant by building the Mishkan, the Tabernacle.

Our own lives are filled with similar contradictions and counterpoints. The challenge is often to figure out how those contrasts can lead us to deeper faith. As the Tabernacle is dedicated and the glory of God dwells in the Tabernacle-our own work towards a deeper faith can help the glory of God dwell in us.

Parshat Ki Tissa/ Shabbat Parah Exodus 30:11-34:35

Parshat Ki Tissa/ Shabbat Parah
Exodus 30:11-34:35
Rabbi Denise L. Eger

This week's Torah Portion, Ki Tissa contains several of the most dramatic moments in the Torah. This is the week when the Children of Israel demand that Aaron build them a molten calf. Hence this week's special name--Shabbat Parah--the Sabbath of the Calf. Not only do they demand that Aaron make a God for them because of the extended absence of their leader (and Aaron's brother) Moses. But they worship beneath it with revelry and dancing and celebration. Aaron proclaims, "This is your God Israel who brought you out of the land of Egypt (Ex. 32:8). It is this celebration that jars God and Moses from their 40 day dialogue at the top of Mt. Sinai.

God hears and sees the people's lack of faith and disloyalty. They had just accepted the covenant. Moses went up the mountain to receive the details of the law in writing. But the people feared that he would not return. Their fear ate away at the faith they had developed through the series of miracles they had witnessed: the plagues in Egypt; the parting of the sea; providing manna and water in the desert; protecting them in battle against stronger enemies and hearing the voice of God at Mt. Sinai. But none of this was enough to sustain their faith. The Children of Israel wanted familiarity and comfort in the time of angst. They wanted an idol like the one they knew in Egypt. It became their focal point especially if Moses was no longer on the scene. Their fears drove them to return to old habits.

But the most dramatic moment is yet to come as Moses himself is ordered to return to the encampment by God. Moses has tried to talk God down (to quote Rachel Maddow). God is so angry according to the Biblical text that God wants to destroy the people..... "I see this is a stiff-necked people" (Ex. 32 9).

But Moses engages with God, talks to God, reasons with God and tries to diffuse God's rage and anger. But Moses' own anger upon seeing the prancing and dancing and worship of this Calf Idol blazes forth. Moses had talked God down with compassion and reason-but his own anger and rage he can't contain. And so just as the people broke their own vow of loyalty to God-of agreeing to the covenant which said make no image of God, you shall have no other god's before me, Moses breaks the word of God by smashing the tablets he received.

The image of Moses hurling the Ten Commandments against the mountain side must have been a sight to see. Imagine the people caught up in their revelry and everything stopping; everything going completely quiet. But no one is there to talk Moses down from his rage and anger and disappointment in the people and in his brother Aaron. In his anger and rage Moses' orders the death of those who will not recommit to God. His anger controls him.

This great sin of the Golden Calf goes to the core of a very ancient yet very contemporary question. And that is the question of faith. If you believed and had faith that God's continued care and Moses' continued presence would support and direct you then there would have been no need for the Golden Calf. But if you let your fear rise to levels of control then the making of the Golden Calf seems like a way to ease the fear. When we act out of fear and anger we revert to old destructive habits. When we breathe deeply and bring in the Spirit of the Holy One we can calm ourselves and act from a different place of strength and love even if the future is uncertain.

Our faith is not supposed to be on based on fear. It is supposed to be based on love. God's love of us and our love of God. God loved us and remembered our covenant that is why we were liberated from oppression. God loved us and gave us a gift of Torah. God loved us by rescuing us from the Egyptians at the shores of the sea. God loved us that is why we were given the manna and water to quench our thirst. And God's love forgives the people and God's love gives us the second set of the Ten Commandments.

So as we struggle to overcome our fears, let us put love into the equation. Let us learn to love more. Love people more and love God more. Let us learn to develop a strong faith based upon the reality of the survival of our People against all odds through centuries of oppression. Let that be proof of our covenantal promise that is being fulfilled. And let us fulfill our end of the covenantal promise as we strengthen our own commitments to the spiritual disciplines of Judaism. Let us breathe deeply of the Divine Holy Spirit and embody love as our model of living.