Our B’nai Year March 2006 • Sh’vat 5766 www.kolotchayeinu.org

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lence; without economic justice, prohibition against breaking a the community will eventually bone of the offering, P’shat: At the Center fragment into opposing classes R. Aharon sets up the literary By Alyssa Gray of exploiters and exploited; fiction that he’s responding and without impulse control to a student who thinks that (expressed in sexual and gas- Passover simply has too many eviticus sits right tronomic terms), a community rules. In response, R. Aharon in the center of the will disintegrate into a hoard of says that a “human being is – preceded pleasure-seeking individuals. To formed according to his (sic) by Genesis and lightenment-era social contract. repeat, God is represented as actions,” and that “his heart LExodus, followed by Numbers Aside from the ubiquitous giving the rules as part of God’s and all his thoughts (sic) always and Deuteronomy – a literary sign-off “I am the Lord (your work in creating the follow the actions he engages representation of its dominant God)” to various laws, God as a holy community. Libera- in, whether good or evil.” In a symbol, the Tent of Meet- more specifically justifies cer- tion from oppression was step nutshell, holy behavior leads to ing, which sat in the center of tain rules by referring to God’s 1, but the discipline of law was holy thoughts, a holy per- the Israelite camp. The rules liberation of the Hebrews – is – step 2. sonality – and finally, a holy found in Leviticus gener- from Egypt and separation of Implicit in what I’ve said human being. It is not enough ally are the nuts and bolts of them to be God’s own commu- is the notion that the Torah to tell people to be and do the Torah’s vision of how to nity. For example, the stranger represents God not as the what is good – people must be constitute and maintain the (“ger”) must be treated like the capricious Giver of arbitrary educated to do what is good Jewish people as holy – the citizen (“ezrah”) and you must goal being not simply the “love him like yourself ” because holiness of individuals, but “you were strangers in the land the holiness of the commu- of Egypt” (Lev 19:34). nity. Holiness and community must scrupulously observe just are, as it were, the poles of the weights and measures because Learning the Rules – The literary Tent of Meeting that “[God] took you out of the is Leviticus. land of Egypt” (v. 36). Israel :1 – 20:27 But what does this have to must not practice the behaviors do with “Learning the Rules” of the nations that caused the of Kedoshim? In good Jewish to “vomit them rules, but as a Lawgiver Whose through rules that mandate fashion, let’s start to answer out” (e.g., Lev 20:22), for God rules have a point that can good behaviors, which lead in this question with some other separated Israel from the na- be grasped by humans. The turn to good thoughts and a questions: Where do the rules tions (20:24, 26) to be “Mine” issue of which representation good soul. Ultimately, then, come from? Do the rules serve (20:26). These various rules are is correct was a hot topic in the point of the Torah’s rules is any larger purpose? Are the rightly justified by reference medieval Jewish philosophy pedagogical. rules clear in what they de- to God’s community-build- and law. Let’s look briefly at Okay, so what do we do to mand, and how do we read and ing because each plays a role the view of R. Aharon Halevi “do good”? Notwithstanding understand them? in building and maintaining of Barcelona (13th century), the braying of the literalists, Kedoshim represents that community. Without compas- reputed author of the Sefer even the Torah’s apparently the rules come from God, Who sion for the stranger, society Hahinukh, an explanation of clear pronouncements are not commands them on God’s own will come apart through hatred, the 613 commandments. In necessarily clear. Despite its authority. Not quite an En- prejudice, and eventual vio- his discussion of mitsva 16, the continued on page 7 FROM our hazzan

Lisa B. Segal

s we explore the Holiness Code, or “the rules,” in this issue of VOICES, I am thinking about a new focus allow for flexibility? In my experience, and as I learn about the I have on rules in relation to what I’m learning in foundations on which we base our Jewish practice, I say “yes.” Many my first year of cantorial school and how I apply that theologians support the idea that prayer was historically flexible and Alearning to the work I do at Kolot. there was always some diversity in its expression, as opposed to a When I tell people what I “do” – that I’m the cantor at a syna- rigid, fixed system, so I’m in good company. gogue and now going to school to become an ordained cantor – I Now that I’m learning these modes and where they are “appro- hear a lot of “why bother? What’s the difference between what you priate” or not (according to tradition), I find that I look even more do now and what you will do after you are ordained? Will you be closely at my musical choices. For example, there are many, many different when you get done?” This latter question often comes with tunes for the Michamocha, sung both Friday night and Saturday a certain amount of nervousness, as if my learning will turn me into morning. Most of them were composed with a particular “mode” a loud pseudo-operatic “Golden Age” style cantor. The truth is, I’m in mind, and I try to be mindful of which one I use in which ser- seeking to deepen my cantorial work through more formal study vice. But the truth is, I also make a choice based on the emotional and commitment to a path. And another truth is that I AM learning and musical impact of the melody, only now I do it with increased about more traditional forms, which I think will only deepen my knowledge. interpretation and understanding of sung prayer. In an era when people used to attend services several times a day, This past semester I took courses and all throughout , there in cantillation, the art of chanting the was a great need for each service to Torah and , the structure be clear about content and emotional and history of the weekday liturgy, a tone. But in a world like we share seminar on core concepts of Juda- at Kolot Chayeinu, where people ism, and a course on cantorial modes, � 3 � � attend only one service a , the which can be defined as the particular � � and I have to pay attention to “sounds” of each service. While all of ������4 � the structure and tone of the service, this has been fascinating and revealing, I want� to focus on this last but we also try to approach� it with a conscious effort to create an course in relation to “the rules”. � emotional arch that makes sense for that service. Growing up a Reform Jew in a big Midwestern temple, I never There is a phrase from Pirkei Avot (5:22): “Hafoch bah v’hafoch realized that there were different sounds for different services. bah d’kolah bah. Turn it and turn it, for everything is in it.” It’s While I loved the old and the new music, I didn’t see a recognizable often invoked to describe the richness of possibility in the study of pattern there, other than it was a Friday night or Saturday morning Torah. Arthur tells me he loves studying Torah because even though service. I’ve been studying about the long and rich history of distin- he might reach an understanding of the parsha that feels like an guishing each service by its particular motifs and recurrent melodies “aha” moment, in reading these stories over and over, churning through – Kabbalat Shabbat has a sound and feeling distinct from Shabbat them, he always finds it challenging to keep himself open to morning, a weekday service has a different sound from Shabbat, and encountering a parsha as if it is new. Each new reading reflects holidays differ, as well. where he is in that particular time. I often have the same experience For example, the “sounds” of Kabbalat Shabbat are generally in with music. For example, I may find that singing Psalm 150 one way major tones, intended to evoke a mood of transition, with grandeur really works, week after a week. But then, perhaps because of the news or a vibe in the shul or the weather, I’m likely to find that a and majesty. This particular mode, Adonai Malakh, named after the different versions seems better for that moment. opening words of the 97th Psalm, continues up to the . At Having a new understanding of the rules – whether in the struc- this point, the mode switches to Magen Avot, whose natural minor ture of service and prayer or the Hebrew grammar and pronuncia- sounds evoke a sense of calm as we usher in Shabbat. tion to the modes and their meanings –leads me toward a stronger Sounds complicated, but it has been fascinating to learn these base of knowledge from which I can intelligently and intuitively modes and their places in the service. Historically and in contem- make choices. And over the many years I’ve been leading services I porary works as well, synagogue composers use these sounds to have learned a lot from Rabbi Lippmann and others. identify and place us in the proper frame of mind and spirit, and as I The more I learn the more I can contribute to Kolot. There’s a learn to identify these modes, I realize the extent to which creating a long road ahead of me – a lot of new knowledge, a lot of rules, a lot mood helps us tap into the prayers and songs we sing for Shabbat. more questions. I look forward to finding my way through it all. Do the rules of what tunes are appropriate for which service

 VOICES ritually pure from the impure, a “rule book” in the hands REMEZ: and enforcing separations of each Israelite, the Holi- among people and objects. ness Code democratizes the The result of this priestly path to a right relationship The Idea of Holy mindset, and the need to win- between God and Israel. now the wheat from the chaff In our world, the idea of By KATE O’BRIEN among the Israelites, was the the “holy” is used to describe “Holiness Code,” as Leviticus someone who has achieved a edoshim tihiyu ki ciations of magical powers or 17-26 often is called. Mai- degree of spiritual enlighten- kadosh ani Adonai sanctimonious neighbors (e.g., monides, a 13th century bibli- ment, rather than an everyday Eloheichem – You “holier than thou”), in the cal commentator from Spain, state of being. Still, some of shall (must) be language of the biblical text explains that the phrase, the laws of the Holiness Code Kholy, for I, the Lord your “holy” most often means “set “kedoshim tihiyu,” teaches are probably part of our basic God, am holy. This cryptic aside for a specific purpose.” that the majority of the mitz- ethical standards. We would order, addressed by God to B’nai Israel, according to the vot warn us to be holy (that is, likely not argue that one should in Leviticus 19:2, is , is designated by God to sanctify ourselves) and to not steal, defraud a fellow, intended for the entire Israel- as “a kingdom of priests and observe/be on guard. , place a stumbling block before ite community and precedes a holy people” (Exodus 19:6). an 11th century exegete from the blind, nor profit from the an apparent hodgepodge of Perhaps the author of this Northern France, adds that blood of another person. On mitzvot legislating basic rules text, whom scholars agree was the reason God told Moses the other hand, we feel more of existence in the Israelite likely a , the priestly to declare these laws to the conflicted about enforcing community. The mitzvot in class of Israelites, determined entire congregation of Israel separations among people, Parshat Kedoshim cover the that God’s chesed (loyal love is because the majority of the places, and things. While we realms of sacrifice, ethics, born of the ) came at body of the Torah hangs upon may accept the mashed potato business, agriculture, sexual a price and that the Israelites it. The intention of the text barrier our child erects between relations, and more. In form were not behaving in a way seems to be to instruct the her chicken and her broccoli, and content, they mirror the that would maintain God’s nation that the proper way to we are decidedly more squea- laws and values expressed special devotion. As a priest achieve holiness is to imitate mish about legislating personal in the Decalogue (Exodus of the Israelite Temple Cult, the actions of their Holy and professional relationships 19-20). In contrast to our the author was charged with God who sanctified ordinary among consenting adults. colloquial definition of “holy,” placing things in appropriate people, objects, and time, as which usually conjures asso- categories, sorting out the recorded in Torah. By placing continued on page 7

Drash: Some Days It’s Easy to be Jewish

BY MEREDITH MOSS Our daily practice of includes disabled are not to have the honor of being prayer to God that takes place within a called to the Torah or that a menstruating ome days it’s easy to be Jew- community and the observance of com- woman is unclean, I feel disgusted. When ish. Reading Parshat Kedoshim, mandments that remind us both broadly the front page of the newspaper features an with its extended riff on the Ten and specifically the humanity we are meant observant Jew named Abramoff engaged in Commandments, is one of those to show – for example, observing the laws improper and abusive lobbying, I feel deep Sdays. I can’t help feeling proud that my shame, just as the self-conscious American religion mandates leaving some of the Jews of the 1930s and 1940s. When Jews profits of the harvest for the poor and the express intolerance for all Muslims, I feel stranger; that we should not insult the outraged. deaf even though they cannot hear the Both the easy days and the hard days insult; that we should not discriminate demand our engagement as Jews. Kolot of kashrut is both a broad reminder of the between rich and poor; that we show is a community that takes on that chal- precepts we observe, and a specific act of deference to the old; that we are to treat lenge with determination, even relish. We restraint from dominating all of the creatures strangers as equal citizens. All this is struggle with our relationship to Israel; of the earth. to say that the way we show our fear of we take on the cause of domestic worker God is through our relations: “ben Other days it’s not so easy to be Jew- rights (see Kedoshim: thou shalt not hold l’adam,” person to person. ish. When we read in the Torah that the a laborer’s wages until the morning); we continued on page 7

 VOICES Sod: Into the Stillness Kolot Chayeinu

Ellen Lippmann, Rabbi Comes a Voice Lisa B. Segal, Music Director and Cantorial Soloist By Leah Zimmerman Leah Zimmerman, Education Director Stacey Simon, Administrator s a Teacher of Torah, I have Commandments rearranged in a new order Peter Villanueva, Custodian often heard people moan and written in slightly gentler language. We “Ugh, Leviticus,” when talk- also find directions to leave the edges of our TRUSTEES ing about reading or learn- fields and our fallen fruits for the poor and Andrew Stettner, President Adrienne Fisher, Vice President Aing Torah. Genesis and Exodus boldly the stranger. Not only shouldn’t we steal, Sherri Levine, Secretary hold our attention with larger than life but we won’t deal deceitfully or falsely with Debra Silber, Treasurer characters and the momentous events in one another, defraud our fellows, or hold Robert Berkman their lives. Then comes Leviticus. I would onto the wages of a laborer until morning. Seth Borgos argue that through the first few parshiyot We won’t insult the deaf or place a stum- Adam Fredericks of Leviticus, one still can find plenty of bling block before the blind. We won’t take Cindy Greenberg action. However, instead of one steady vengeance or bear a grudge and we will love Jeany Heller narrative flow, we have snippets and our neighbors as ourselves. These are the Rachel Hyman retakes. If a certain set of circumstances laws of decency. When I read these laws as Judy Mann occurs, then the priest does a prescribed a group, I think, “Yeah, okay, sure I know Risa Young action. In an alternate set of circum- that.” But, if I read one at a time, letting the TEACHERS stances, the priest does a different action. image travel through my imagination and Sarra Alpert While we often read Leviticus dryly like my body, I feel something. I feel a pull in Jocelyn Cohen a law book, it works better to imagine it my gut. Mark Epstein as a video catalogue of priestly behaviors. What does this feeling in my gut have Sara Kugler Picture the scene where the person brings to do with God and holiness? As others in Anna Kurtz a sacrifice for wrongful doing. Can you today’s modern times I like to think that I Eyal Levinson see the priest in his robes; can you hear make ethical and moral choices based on Kate O’Brien the bleating of the goat? Can you see the my own conscience. But seven times in six- Ora Wise eyes of the Israelite watching the priest teen lines (between verses 2 and 18) it says, VOICES STAFF and his movements with awe and anxiety? “I am the Lord” or “I am the Lord your Trisha Arlin, Editor Do you see the red blood spilling, being God.” Are we supposed to do them because Lisa Master, Mailing tossed around the altar? In its authorita- God says so? But shouldn’t these examples Sarah Sills, Designer tive tone, Leviticus paints a picture of an of moral conduct be things we do because ancient religious cult, the people’s fears, we think we should do them? Isn’t some of beliefs, and relationship to their spiritual the virtue lost if we do it from fear of God world. Then comes Kedoshim. No priests and not from the will of our own hearts? interpretation of the repetitive assertions of doing anything. No movement. No ac- Can the significance of helping the poor, God’s presence in this Parsha. tion. Stillness. or honoring ones parents be felt when one “I am the Lord your God.” This is the Into this stillness comes a voice, “You does it in response to a command? voice that echoes inside us and around shall be holy, for I, the Lord your God am Rabbi , a 16th century mys- us when we connect to the others around holy.” ( JPS translation). You, yourself-- tic, taught that when God first created the us, when we behave ethically and a piece where are the priests to do the work and world, God created vessels to contain the of divinity returns to its original source. create the sense of holiness? We do some- divine light that gave the world life. The Kedoshim is a quiet parsha, with very little thing ourselves? After 18 chapters of elabo- vessels were not strong enough to contain action, so that we can listen carefully for rate rituals involving the priests, the Torah the light. They broke. The divine light shat- the divine voice within ourselves. When we is telling us that we also have to connect tered into sparks and the vessels shattered take care of the poor, share, deal kindly with to our own selves? And what does it mean into pieces. It is our human task to repair each other, we create the divine, we connect to say that God is holy and that therefore the world by gathering these sparks and to our neighbors, families, communities we will be holy? Are we holy because God shards. Each time we perform an ethical and the world around us. This to me is the makes us holy therefore we are bound to behavior, we reunite a spark with its divine most intimate relationship in the Torah: the certain ethical behaviors? Or, in following source. What an inspiring thought. Our relationship between our selves and the hu- the behaviors set before us do we achieve behavior has the power to create a divine manity of others. When we open ourselves holiness in the image of God? space. Thinking this idea of God - imagin- to that humanity, when we behave in a way Included in the behaviors that fol- ing that God is a piece inside of us, around that honors that humanity, we become holy, low this statement of holiness are the Ten us, a part of our world invites another like God. ■

VOICES  God’s genocidal rage, but he did not destroy Haftarah: Both Sides Now Israel. Rather He gave the gift of his Law to the next generation, warning them not By JOCELYN COHEN disobey as their parents had. God doesn’t give up despite his disappointment, partly because He does Ezekiel 22:1-19 side of the deal. He forgets about all the not want to embarrass himself before the backsliding while – as the story goesnot nations who witnessed the redemption from s is often the case in the quite forgiving. , and partly because, we hope, He universe of myth, the Israelites In the Haftarah for Kedoshim, God loves the Israelites and can’t help but bestow never behave properly in the relates through the Ezekiel an his legacy on His people. eyes of their God, try as they intimate, even confessional, story of His I do not pray to that angry God. I do Amay. God tries to convey clear expecta- relationship to Israel. In it, He is the jilted not accept the totality of His severe judg- tions. In Kedoshim and throughout the lover or the disappointed parent who gave ment. But seen as a myth, human imper- Torah, He gives a detailed legal code for fection before the Divine is a reassuring right action. And yet, the Children of theme. Ultimately, we aren’t expected to get Israel can’t help but to transgress. They it right all the time, and in fact we hardly sin against each other and God, break the ever do. We know the rules. We’ve been Sabbath, and worst of all, worship false told. We strive for purity, for insight into gods, from the beginning of their history the ethical dilemmas we face. We grasp at to the destruction of the Temple. Not so much and, to hear Him tell it, got noth- the moral fiber woven into the tapestry that only that, they hardly cease to complain ing in return. He made an to take is the Law – for the most part, indeed, laws about the horrible food, the plagues, the Israel out of Egypt and into the good land. to live by. When we lose our grip, perhaps thirst and other little inconveniences Moreover, He explains, “I gave them My the most we can hope for is to recognize of life in the wilderness. Yet, as is also laws and taught them My rules, by the pur- our deficiencies, correct ourselves as best we true in many myths of origin, the people suit of which a man shall live.” (Ezekiel 20: can, give the next generation a fresh start so blunder along and somehow make it to 11) But, He continues, the House of Israel they might do better than we have – and that promised land in spite of themselves. “did not follow My laws and they rejected stay lovable so our shortcomings won’t mat- God may smite a few thousands every so My rules.” (20:13) Not some of them, all of ter too much. We stumble on, all the way often in a fit of rage, but He can’t help them. When He demanded that they give home. ■ but give Israel what He has promised up the fetishes of Egypt, Israel refused to them, even if they’ve never kept their listen. Over and over, this defiance set off ✁ Donate to KolotChayeinu!

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 VOICES P’Shat continued from page 1 to all homoerotic activity or just anal sex; Thus we now return to the earlier discussion if it addresses the so-called “active” partner of the gestalt of Leviticus: any rule of the a human document, subject to all the am- only, or both partners; if it means to interdict Torah must make sense in light of the overall biguities inherent in a document expressed only homosexual behavior by an otherwise- Levitical goal of creating holy community. in human language. Take Lev 19:9 (New heterosexual male, or not. This verse must We must privilege “the Law” over “the law,” JPS): “When you reap the harvest . . . you be interpreted, and how it is (and has been) while taking seriously R. Aharon’s important shall not reap all the way to the edges of interpreted tells us much more about the insight about the doing of holy deeds as the your field.” This is the law of “peah,” leaving interpreter(s) than about the Torah. prelude to being a holy people. Now, this the corners of the field for the poor. Clear? This is not the place for me to propose is hardly an exhaustive discussion of this her- Hardly. What is an “edge” (lit. “corner”)? an understanding of this or any other verse. meneutic, and I also hasten to point out that How big does it have to be, or (from the Berlinerblau is a secularist who uses this this approach requires integrity and shouldn’t farmer’s perspective), how small can it be? ambiguity (and others) to make a point be a search to justify what one already wishes What is a “field”? If I plant two crops in about contemporary misuse of the Bible. to think. Sometimes the Torah’s hard, odd one field, should I leave one set of “edges,” But Berlinerblau has a point worth develop- rules and narratives make a point we’ve or should each crop be considered its own ing for the non-secular as well: We must forgotten and need to be reminded of. But “field”? These aren’t (only) my questions: see honestly admit when we really don’t know “learning the rules” is an active process of , , and Yerushalmi what the Torah’s rules mean. Moving on engagement, struggle, and sweat: not a rote (tractate) Peah for more analysis (and some from Berlinerblau, we Jews who take the memorization of a yellow-brick roadmap answers). Now, take a “text of terror,” Lev Torah seriously must use whatever scholarly to . Really “learning the rules” is an 20:13 (NJPS: “If a man with a male as and other tools we have to try to figure out intellectual and religious life lived between one lies with a woman . . . .”). Is that clear? the p’shat of what it is trying to say. When hard covers – often cracked, yellowed, and No. As the biblical scholar Jacques Berlin- we have arrived at a reasonable, convincing with marbled pages – rather than between erblau has recently pointed out, the phrase understanding of the p’shat (keeping in mind soft covers. This is the challenge, the fun, translated as “lies with a woman” (“mishkevai that our understanding is an interpretation, and the awesome, sometimes wearying ishah”) is unclear (on a p’shat level): we don’t not a revelation), we must think about what responsibility of “Learning the Rules” as a know what behavior it refers to. The phrase the Torah was trying to say in its context liberal Jew. ■ only appears here and in Lev 18:22, where and evaluate that message in light of the it’s no less unclear. We don’t know if it refers Torah – and even the Bible – as a whole. remez continued from page 4 other Torah texts, my religious, ethical, and Protestant theologian Rudolf Otto’s idea academic impulses remind me that humans of the holy as an experience of the Wholly Most grotesque to many of us today is the wrote the Torah in their time with their Other that provokes terror, fascination, and prohibition that is frequently invoked against understandings for their purposes and I am wonder. I believe that reaching toward holi- homosexuality, “If a man lies with a male blessed to be a modern Jew, not a biblical ness means striving to bring light, justice, as one lies with a woman, the two of them one. With this in mind, then, how can we peace, and love (i.e., God) into the world. have done an abhorrent thing; they shall be understand holiness today? The rationalist in Jews accomplish this through ethical behav- put to death – their bloodguilt is upon them” me appreciates philosopher Martin Buber’s ior, ongoing self-discovery, participation in (Leviticus 20:13; see also 18:22). How can understanding of holiness as the result of the community, and the study of Torah and we imagine a law like this will lead us toward human beings encountering one another Tradition. Holiness is not an end in itself, holiness when our gut says hateful discrimi- in an “I-Thou” relationship, in which each but the key that unlocks the possibility of nation of this sort is an ugly, dehumanizing catches a glimpse of the Divine in the Other. redemption of the world. ■ act that is anathema to a righteous per- My non-rational (not to be confused with son? I can’t reconcile this conflict. As with irrational) side is swept up by German

DRASH continued from page 4 left with only what is easy? How do we live discipline to create this for myself. I won- deeply Jewish lives, take on the yoke of Juda- der what other mysticism we could create do not discriminate between rich and poor ism without feeling strangled by it? as a community by taking on more Jewish in our dues system. These things make me Sometimes I worry that my own practices observance, and just how much I myself proud. of observance and non-observance make it could keep up with it. The challenge I feel as The challenge for liberal Jews is how to too easy to be Jewish. I long for the a liberal Jew in a liberal Jewish community truly wrestle with the difficult parts of our time created through a more thorough ob- is how to make being Jewish easy – celebrat- religion as well as to be a proud voice in the servance of Shabbat – the aura of difference ing our tradition, observances and teachings community standing up against those whose created by not turning the light switches, not – while not simply rejecting what makes actions are shameful to us. The former is doing errands, not going out for dinner, and being Jewish hard. This is the engagement I think harder than the latter: how do we by walking to services, sharing meals with I long for myself, and that I think we can engage with the tradition when it doesn’t fit, friends, praying with the community, being strive for as we continue to define ourselves and not simply pick and choose until we’re with family – yet I can’t quite summon the as a uniquely Jewish community. ■

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to expenses related to the provision of music at services. at music of provision the to related expenses to

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