Shabbat shalom!

Does ritual matter in our lives? If so, how does it work? Is there something fundamentally transformative about performing a ritual? Does it magically cause the universe to change in some way? Take Kiddush at the beginning of Shabbat and Festivals, for example. The purpose of Kiddush is not to bless or sanctify the wine, per se (contrary to popular belief), but rather, to declare the holiness of the day that is about to begin. What if we do not say Kiddush, then – is Shabbat not holy? Of course it is! If we do not say Kiddush, Shabbat is still inherently holy, but in allowing the beginning of Shabbat to pass unacknowledged, it likely goes unappreciated in our lives. Ritual, then, is generally meaningful not because it changes something on the outside, but because it affects our perspectives and experiences of the world on the inside.

This week we begin reading Sefer Vayikra – the Book of Leviticus, which is the third book of the Torah. It is sometimes difficult to look at the opening chapters and find meaning in the value and purpose of sacrificing animals in service to God: slaughtering and burning the animals, sprinkling their blood around the altar, and becoming cleansed of our sins. The rabbis teach us that traditionally, young children begin their study of the Torah with Sefer Vayikra because they are pure and the sacrifices are pure. Therefore, it stands to reason, children would have an easier grasp of the meaning of the sacrifices. By extension, it seems that adults would have a more difficult time with the concept.

How do we, as adults, make sense of the sacrificial system prescribed by our sacred Torah? Not by dismissing it as archaic. Not by calling it unenlightened. And not by lauding its perfection, either. Rather, we acknowledge the power of ritual and realize that our ancestors needed a way to express their remorse about misdeeds performed and their appreciation of what is holy in our world. Today, we do not use the sacrificial tradition of our ancestors to express these things. We do benefit, however, from their role modeling when we allow ritual practices to infuse meaning into the daily experiences of our lives. We mark holiness in time when we celebrate holidays; we note significant moments in life through life cycle rituals; and we infuse our lives with purpose by observing rituals in our daily behavior.

The message of this week’s Torah reading is clear: holiness exists when we allow it to enter our consciousness. Our job is to let it in. How do you do it? Share your thoughts, reactions and ideas here.

Shabbat shalom.

Shabbat Shalom!

Have you ever encountered God? Where do you feel God most profoundly? What does it feel like? Perhaps you do not feel God’s closeness – either not very often or never at all. What would it take to discover the presence of God in your life?

If these sound like difficult or impossible questions, then know that you are in good company. None other than our great teacher and leader, Moses, felt equally confused. In this week’s Torah reading, parashat Ki Tissa, Moses says to God:

“See, You say to me, ‘Lead this people forward,’ but You have not made known to
me whom You will send with me. Further, You have said, ‘I have singled you out
by name, and you have, indeed, gained My favor.’ Now, if I have truly gained
Your favor, pray let me know your ways, that I may know You and continue in Your
favor…” (Exodus 33:12-13)

God replies that it is impossible for a human being to comprehend God fully, but that it will be possible for Moses to develop a better understanding of some of the most profound qualities of God. Moses will thus be inspired as he grows into his leadership role.

By this point, Moses has shattered the two stone tablets of the covenant after seeing the Israelites worshipping the golden calf. God summons him back to the top of Mount Sinai to receive a second set of tablets to replace the shattered ones. When Moses returns, the Torah says, “the Lord came down in a cloud; he stood with him there, and [he] proclaimed the name Lord” (Exodus 34.5, italics added). Apparently, Moses and God met at the top of the mountain; and for symbolic purposes, we might imagine that this is the half-way point between God’s domain (the heavens) and Moses’ domain (the earth). Then, the verse continues, “he stood with him there”, but who did the standing with whom? Did God stand with Moses, or did Moses stand with God? Of course, the practical outcome is the same (they stood together), but what is the intent of the verse? And further, who “proclaimed the name Lord” – God or Moses? The traditional commentators are divided: some say the subject is God and others say it is Moses. I believe that the answer lies somewhere in between. Namely, I think the text is intentionally vague, in order to convey that each one is standing with the other, and that they are standing together, unified by their quest for connection with one other. And then, just possibly, they both call out the name of God in unison.

If this is indeed the case, then what we learn is that God seeks closeness with us just as we yearn for a connection with God. In order for that relationship to work – just as in any relationship – both partners must demonstrate their willingness to turn to each other, to desire each other, and to understand each other. So may it be as we search for God’s presence in our lives each and every day.

Shabbat shalom.