Saturday, October 14, 2017

Hope is in our DNA: Parashat Bershit and Camp Newman

October 13, 2017 ~ 24 Tishrei 5778
Rabbi Jen Gubitz

As the fires raged in Northern California
And it became clear that their path of destruction
Would be quite vast,
The Reform Movement’s Camp Newman
Situated in beautiful Santa Rosa, California
Shared with the community
that they had evacuated from the campsite
their staff and their Torahs
but that the fate of the camp’s grounds
Was unknown.
But hope that it would survive
abounded.

But not long after,
As is the tragic and shocking outcome
for thousands of homes and residents throughout
The rolling hills of Santa Rosa and beyond,
Camp Newman -
A home away from home for so many
Was scorched beyond belief.
The chaos of the fires continue to rage,
As do the ravages of so much destruction
In all corners of our world -
And yet, somehow, hope abounds.  

In ancient days,
amid the raging fires of evacuation,
of exile and despair,  
the Psalmist,
often a voice in pursuit of hope,
called out:
Esah Einai El he’harim -
“I lift my eyes unto the hills -
Where does my help come from?”
The Psalmist lifts up his eyes
Searching for help and hope
To the hills of Jerusalem,
Determining that its source
Ezri M’im Adonai
Oseh Shamayim v’aretz -
“comes from God
Maker of heaven and earth.”

Amid destruction and despair,
Evacuation and exile,
But pursuing hope,
the psalmist sends us back
to the beginning of all creation -
Bereshit -
This week’s Torah portion.

*
In the beginning,
Torah tells us,  
When God began to create heaven and earth,
Tohu va-vohu -
The earth was unformed and void -
In a state of not-yet-ness -
Such that Rashi teaches
“A person would have been astonished
And amazed at its emptiness.”
As the days of creation ensue,
God begins to transform the ‘not-yet-ness’
By filling the vastness
with the potential and possibility
Of people, plants, expanses and animals.
The only other time this phrase
Tohu va’vohu
occurs in Torah
is in the Book of Jeremiah (4:23)
regarding the chaos of destruction
of the Temple in Jerusalem.
Jeremiah says in his prophetic grief -  
“I have seen the earth,
Hinei - tovu va’vohu
behold, it is chaos and void.”
Tohu va’vohu -
what is described as an unformed void in Genesis
Yet filled with potent possibility,
Is transformed into Jeremiah’s chaotic emptiness.

Truly - the potential that is creation
And the chaos of destruction are linked.
So much so that the Ba’al HaTurim -
Jacob Ben Asher -
A 13th century medieval scholar -
taught that God foresaw the destruction of
the Temple in Jerusalem while creating the world,
Such that destruction was intrinsic
in the blueprint of creation.
While troubling to acknowledge
that each moment of creation -
mythic, global, or human -
Is paired with the potential for loss,
the Ba’al haTurim is not renegade
in his suggestion.
Pirkei Avot - the teachings of our ancestors
Offers us a list of many other things created
Upon the first twilight of creation.
Among them -
“the mouth of the well
[that accompanied the Israelites through the parched desert wilderness]’
the mouth of the earth
[that swallowed Korach’s rebellion against Moses]
the mouth of the talking donkey [that led Bilaam praise and not curse the Israelites;
the manna [that God provided the hungering Israelites in the wilderness…
And the rainbow [that served as a covenant with Noah after the flood…
Each was created to counter the possibility of curse or destruction.

What Pirkei Avot doesn’t say -
but is implicit, too, in each of these examples
Is that amid all these things
that also came into being
With the creation of the world -
Was the creation of hope.

If the possibility of destruction and struggle
was implicit in our DNA -
Such that the journey of humanity
would pass through parched deserts,
enemies and rebellion;
hunger; curses;
floods and fires;
If the unformed void of Tohu va’vohu -
may in fact be filled with chaos;
indeed the journey of humanity
is also filled with hope
tucked away in the dark void.  

Sometimes we have to search high and low for it -
When the light of hope is concealed by the dark
And we cannot even see a pathway,
Much less imagine it exists.

But this is one of the greatest missions
And heaviest of responsibilities
of being connected to the Jewish people.
We are not explicitly
but may as well be
commanded to pursue the light of hope.

My friend Rabbi Marc Katz reminded me
Of a “mystical idea that teaches
that at creation,
God created a special kind of light.
This was the light that God spoke into being
When God said, “let there be light”
But it’s not the same light we see today.
It is not the sun, the moon, or the stars.
Those primordial beams
were too powerful and dangerous
and after Adam and Eve
left the garden of Eden,
God hid it away from us.
We lost the light.”

When we face the chaos of destructive weather,
When we face the chaos of destructive humans,
It is easy to conclude
that the light is not only concealed
but does not exist at all.
When we stop believing it exists at all,
That’s when the light disappears.

But it is upon us to hold out hope
that we can again bask in Divine Light,
And revel in the bright lights that
Is the great goodness of humanity.

At Camp Newman -
despite the destruction and the chaos,
The damage done to this home-away-from-home for so many,
The light of hope still abounds.
Photos from one reporter who was able to enter the camp’s grounds
have emerged to show
Two beacons of light.
First,
Standing upright, intact,
Tall among the ruins -
Is a beautifully fashioned copper ark -  
That was designed to hold a torah scroll
Saved from the burning ruins of Holocaust -
Awaiting use once more.

And as the Psalmist recited
“I lift my eyes unto the hills…”
This time the hills of Santa Rosa -
overlooking the ravaged structures,
The burnt memories,
And the parched ground -
High up on a hill,
overlooking the camp,
And made astonishingly from wood
A survivor as well,
Is a massive Jewish star
It is a place at Camp Newman
Where folks climb the hill,
Visit the star, and yell
“I love being Jewish!”

When we must face destruction
and it feels like the light is lost,
And we need help
finding our way out of darkness,
Whether it is chaos or an astonishing void,
The message rings true - that
Amid the blueprint of creation
And at the core of our DNA

there is Torah, there is light, and there is hope.

Friday, December 9, 2016

Parashat Vayetzei: Ramping Up

Delivered at The Riverway Project at Temple Israel
December 9, 2016 ~ 9 Kislev 5777
Rabbi Jen Gubitz

** In memory of my buddy Vito Leybman, who emigrated to Fort Wayne from the FSU, and was tragically killed by a drunk driver in December of 1999.

Flashback.
It seemed like the middle of the night. In sweatshirts and rumpled hair we would pile into the minivan and drive to the airport. We’d park our van and everyone had a job. My mom carried her guitar, my dad carried my sister, and my brother and I proudly held our homemade banner printed from a Commodore 64 on that perforated printer paper that is still perfect for banners. And as a family, we crossed the bridge from long term parking and headed to international arrivals.  As my mom played Heiveinu Shalom Aleichem and a number of other families like us sang together these words of welcome,  down the ramp came one of the many Jewish families from the Former Soviet Union who would make their new home in Fort Wayne, Indiana.

As our families warmly greeted this family - the Kutsenoks - with bright smiles, books and toys, apartments readied for living, and support of many kinds, they looked truly tired, exhausted, and overwhelmed. Fort Wayne’s airport is called “Fort Wayne International Airport,” a title that is a bit of a ruse. But in my young mind, I imagined that this family had flown from Ukraine or Russia directly to Indiana in an almost clandestine trip that could only occur in the middle of the night.

As it turns out, it was only perhaps 9:30. And the Kutsenok family who arrived on this particular night, exiting the ramp from the plane tried and grateful became good family friends. I grew up at Temple with Alex; his sister Anya was the same age as mine; our parents sang in the choir together. So the other day, I asked Alex, now a teacher in Miami, what their journey was like. In fact, they did not fly directly from Kiev to Fort Wayne. Their path, despite waiting many years to depart and frankly decades seeking religious freedom, their actual journey was rather quick.  From Kiev to Moscow to NYC to Fort Wayne in a matter of 6 or so days. It was at a time when HIAS was still known as the Hebrew Immigrant Aid Society and when Jewish communities could sponsor Russian Jewish families directly. This scene played out numerous times in the early 90s, as I’m sure many of you recall. It had a profound impact on me because Alex came into my world, and Slava, then Vito and his brother Dmitri, and then Galina, and Natasha, and many others. Each one came down the airplane ramp, seemingly in the middle of the night, and into our lives.

**
Flashback, wayyyy back.
It seemed like the middle of the night. The sun set much earlier than usual. His hair was rumpled. He was tired. He had been walking for days. And amid a pile of rocks, Jacob lay his head down on a stone and he had a dream.
וַֽיַּחֲלֹ֗ם וְהִנֵּ֤ה סֻלָּם֙ מֻצָּ֣ב אַ֔רְצָה וְרֹאשׁ֖וֹ מַגִּ֣יעַ הַשָּׁמָ֑יְמָה וְהִנֵּה֙ מַלְאֲכֵ֣י אֱלֹהִ֔ים עֹלִ֥ים וְיֹרְדִ֖ים בּֽוֹ׃
In Jacob’s dream, a stairway - in Hebrew Sulam - was set on the ground, its top reached to the sky, and angels of God (malachei elohim) were (olim v’yordim) going up and down on it. The rabbinic sages go to town with commentaries on who these angels of God might be, whether or not this is a really a dream, and why this particular place where Jacob sleeps might be significant.  Further, the image of Sulam Ya’akov - Jacob’s Ladder - permeates literature and pop culture. An Israeli short story goes as far to describe the angels going up and down the ladder high-fiving; there is an exercise cardio machine, called Jacob’s Ladder, that costs 4 grand; a 1990s horror film bears this title; there is a cut of beef, short ribs, referred to as Jacob’s ladder (Kosher, of course); clearly Jacob’s dream inspired Led Zeppelin’s “Stairway to Heaven”; and Jacob’s Ladder, akin to cats cradle, was a string game we played as kids. Most of these icons fit pretty solidly into the ladder imagery - the type with rungs that firepeople use in rescues.

But Rabbi Mehlman, our Senior Scholar at Temple Israel and my professor in rabbinical school, illuminated for me the other day a different idea from another translation. In biblical scholarship, every translation for every word is in and of itself a commentary, espousing an opinion, or a particular academic approach to the bible and/or theology. When Scholar Robert Alter from UC Berkeley came out with his Torah translation, Sulam was not a stairway to heaven. Sulam was not a ladder. It was definitely not short ribs. Rather, Alter translates this profound scene in Torah - Sulam Yakov - as Jacob’s ramp. It definitely doesn’t have quite the same ring. In the footnotes, Alter points out that the word Sulam appears only once in all of Torah - in this week’s portion in Genesis. And Alter teaches it’s probably not a ladder. Rather, more likely the descriptive context uses language associated with the Mesopotamian ziggurat. A ziggurat, according to our knowledge of other cradles of civilization, was probably a vast ramp that stretched above terraced landings.

Let’s focus further on this image of a ramp and those people who are maybe angels, maybe messengers, but beings of some sort who are going up and down - olim v’yordim - the Torah text reads. It is significant that these beings are able to move, to enter, to exit, to pursue, and to reach the heavens, too. And here’s the catch: the word olim, as a noun in Hebrew, means immigrant. Jacob himself, Alter teaches, was known “as a border crosser, a man of liminal experience.” And in this portion - he is on the go, like an immigrant or refugee of some sort. His dream, then, and the ramp signify potential.  Taking Alter’s translation and adding it to our current reality, I read this story of Jacob’s dream and the Sulam Yakov, Jacob’s ramp, as a ramp to refuge. Spiritually and literally Sulam Ya’akov is potential.  It is a ramp of access for refugees.
 
The ramp of access to refuge for the over 60 million people displaced from their homes in the world’s largest refugee crises of our time is long and winding. Unlike the Mesopotamian terraced landscape over which a ziggurat ramp provided access, the opportunity to move up and down - olim and yordim - and through the world and into safety is, as we all know, quite harrowing.

The long process of escaping one’s home, gaining refugee status, and then going through the many un-terraced levels of global and US bureaucracy is equally harrowing, indeterminate at best. And at any moment, one’s emigration process can be halted. And if you make it, thriving is the next challenge. We don’t yet know as our world shifts politically how refugee ramps will be impacted. Regardless, with our community here at Temple Israel and in Greater Boston, in partnership with JF&CS and HIAS, we are serving as a ramp of access for refugees. We are building a ramp of support to help them move from striving to be here to thriving here. We are not able to settle as many families as we would like. And yet, we will settle two families. Unlike my childhood experience, only a select few trained and skilled volunteers will ever have the chance to meet them and know them. We will hear more at the conclusion of services about how we can directly help build this ramp for refuge.

In the meantime, the Torah offers us this spiritual message in order to sustain us in this unstable and unpredictable time. Build a ramp - or build a bridge, or a stairway, or a ladder, or a ziggurat. Build and find other builders to build with you. For those who seek refuge spiritually and those who are refugees most literally, ramp up your energy, ramp up your power, ramp up your voice.


Friday, January 1, 2016

Wet Floors, Holy Ground - Parashat Shemot 5776

Wet Floors, Holy Ground: Parashat Shemot
January 1, 2016 ~ 21 Tevet 5776
Rabbi Jen Gubitz


The flurry of metro traffic swirls by as the sounds of exquisite violin accompany the footsteps of Washington, DC’s, daily commuters. There is a yellow wet-floor sign a few feet ahead of him. People are sure to watch their steps to avoid the wet ground. Just one person stops, notices the exquisite violinist, applauds for a moment, and then runs to catch her train.

Joshua Bell, the violinist virtuoso and an Indiana University graduate, plays in the l’Enfant Plaza metro stop, but most are too hurried to notice.


There is midrash that teaches that so, too, did many pass by the burning bush of this week’s parasha- but only one stopped - only one saw the bush aflame - and he was the emerging virtuoso of the Jewish people - Moses.

The 13th century Kabbalist Bachya ben Asher teaches that this is a moment of gradual awareness. Moses first sees a bush, then he sees it’s on fire, then he sees that it’s not consumed.

Most people at the subway that day saw the yellow sign - Wet Floor- moved around it and raced down the escalator.

Those few that stopped to notice the man beyond the yellow sign -Wet Floor- heard the music,
maybe left some change in his case and then they, too, head down the escalator to the metro platform.

There is, for moments, a gradual awareness of something magnificent in their midst.

Now I’m not one who recognizes famous people even in movies I know they are headlining.
Nor would I have recognized Joshua Bell - especially on a morning commute - but I wish to imagine I would have been like those who stopped because the music stirred something in them and in me. I wish to imagine the music would have sparked in me notice that something was afoot.

In our parasha, the fire stirs something in Moses - his awareness sparked, his curiosity peaked.
“Why doesn’t this bush burn up?” Moses asks. "I must turn aside to look at this marvelous sight…” When God sees that Moses has turned aside to look more carefully it is then that God calls to him out of the bush: "Moses! Moses!" “Hineni,” Moses answers, "Here I am." 

His awareness more and more ablaze, Moses is able both to see and then to hear God’s voice.  

But before he can engage further, “Stop!” God says. "Do not come closer. Remove your sandals from your feet, for the place on which you stand is holy ground.”

Like the metro platform, there is now a yellow sign a few feet ahead of Moses - Holy Ground - it reads. Where most signs such as this warn us to stay safe, be careful, pay attention, be aware,
steer clear - this sign beckons us: pay attention, be aware, and come closer.

But why must virtuoso Moses take off his shoes to fully experience God, the bush, and the moment?

Shlomo Ephraim Luntschitz, a 17th century Chief Rabbi of Prague, who wrote the commentary Keli Yakar teaches that: "When wearing shoes, it is possible easily to tread upon small stones that are in your path, practically without feeling them at all.  But when you walk barefoot, you feel every bump and obstacle, the jab of every thorn, the pain of every pebble. This is the reason Moses, leader of all Israel, is told:  'Remove your sandals.'  The leader of the generation must be sensitive to every obstacle and snare along his path.  He must feel the pain of the people and be sensitive to the snares they encounter." 

Like Moses then, or like the rare Metro passenger who stopped to unknowingly encounter the virtuous violin music, our goal is to walk through this world with sensitive awareness as though barefoot: to feel the small stones and the large boulders, the bushes aglow with God as well as a wilting weed, to encounter not just the yellow sign warning us awareness of a wet floor, but to also notice the person who placed it there. Our goal is to remove the barriers, the impediments,
the ways we always see and do the world. For if we are constantly rushing down the escalator
hoping we don’t miss the train, we will miss the bush, we will miss the fire, and we will not hear that call…that can bring us closer to one another and to God.