My visit to a Quaker Meeting Service

http://www.islandpacket.com/2014/02/28/2975363/in-the-silence-hilton-head-island.html

Here is a recent newspaper column I wrote about my visit to the local Quaker meeting service. I hope you can read this please feel free to offer your comments.
Purim Sameah and Shabbat Shalom
Brad

The Golden Calf Story: Controlling our anger. God has a temper too.

Parashat Ki Tissa

Book of Exodus

It has been a little while since I experienced a burst of anger. Like most of you, I understand frustration and annoyance and other emotions which can drive a person to lose one’s temper.  Anger is something different. Anger is visceral and we can feel the blood pressure rise and the adrenaline flow. Anger can propel us to actions that often get us into trouble and from which we usually but not always regret.

I experienced the raw emotion of anger in a conversation I had during a meeting this past week without any relation to Hilton Head or the Temple. I was out of town for the day and someone said something to me which triggered unbridled anger as well as hurt feelings. I stood up and could feel the anger swell inside my body. I made a brief comment that I was hurt by comments and then took myself out of the meeting lest I say something inappropriate and hostile to another person.

I left the meeting, got into my car and drove a few miles where I parked next to a store and just calmed down. I took a deep breath and sat inside the car. After about two minutes my phone rang and one of the people in the meeting called me to be in solidarity with me over the inexcusable comments that the other person uttered in my presence to me. As I was venting a bit I started to laugh. Why? I had just realized that I advertised in the Temple tidings that Shabbat morning’s Torah study session was about the story of the Golden Calf and was entitled “How do we deal with anger?” Then I proclaimed, “The Lord sure does work in mysterious ways.” Maybe there was a message for me in this situation. What could it have been?

I could see long before this week’s occurrence that in the Golden Calf story there is an abundance of wrath and anger going in especially in God and Moses too.  Basically God’s anger is in full force in response to the Israelites worshipping the Golden Calf and calling it the God of Israel. In fact God is so angry that God says to Moses words to the effect, ‘I am going to wipe them all out and start over with you as the father of the nation.” Remember the Noah story when God exclaimed that he was starting over again by destroying humanity with a flood? We are talking Biblical size retribution by the Holy One against the so-called treasured people.

Yet Moses taught God an important lesson about anger. Notice that in response to God’s outcry Moses says, ““Why are you so upset to send forth your wrath against your people who you brought out of Egypt with a mighty hand and outstretched arm?  Why let the Egyptians say, ‘So Adonai meant evil when he took them out of Egypt to kill them in the mountains and wipe them off the face of the earth?’ Moses continued to appeal to God, “Turn from your fierce anger and repent of the evil you intend against your people. Remember Abraham, Isaac and Israel to whom you swore ‘to give them the land and the covenant!’ Moses didn’t meet God head on with anger or aggression, but, with the moral imperative of a covenantal promise God had made and repeated many times in the Torah. Moses went around the anger rather than challenge it. Moses also reminded God of his own self interest that God would become totally discredited to the Egyptians by destroying the Israelites. Ultimately God’s response was that God pulled back his wrath from destroying the people and God calmed down. It is true that after Moses lost his temper and threw down the original Ten Commandments, God created an earthquake which swallowed up all those who chose to still worship the Golden Calf. It was destructive but not nearly as catastrophic as it could have been had God carried out his original threat.

It’s not easy to assuage someone from their anger in the moment it is ignited. Even the Rabbis teach that one should not try to calm someone down in the midst of their anger or rage. In other words if a temper flares the best advice is to let the person vent and then afterwards try to work with them. Hopefully the person can, after the initial outburst of wrath, be able to listen to reason. Secondly Moses succeeded at pointing out to God the consequences of his actions of breaking his own promise and being diminished in front of Egypt.

I am not saying that God did not have the right to be furious with us nor Moses was not justified in speaking so directly to God. It was just that Moses knew how to speak to the issues God was most concerned about which enabled god to retract his threat of national annihilation.

Being angry is not a sin. Raging at someone particularly in front of another person can be a sin especially if we end up embarrassing the person in front of others who witness the behavior. We may have been wronged but spewing nasty invectives against another in public does not enhance one’s standing. Controlling one’s emotions is not easy but knowing how to remove oneself from the situation before it escalates is a constructive strategy. It is exactly what I did knowing full well that had I remained in the meeting I was likely to say something equally inappropriate and diminish myself.

Dissuading someone from pouring their anger out in normal circumstances is counter to what Judaism teaches about getting a hold of one’s emotions. Judaism, through the Mussar school of thought, is all about how to channel one’s emotions in a constructive and godly way. Yet there are legitimate times when one is allowed to be angry but that does not automatically mean that being angry and sharing it in a situation justifies eviscerating someone else even if they deserve it.

There is a time to share anger with another and hopefully it can be done in private and respectful ways rather than as diatribe or a rant against others. At the same time it is important to learn how to remove oneself from the situation of exploding anger before the damage done by the anger outweighs the damage done by the original actions that precipitated the anger in the first place. Learning how to release anger before it unleashes itself is a religious and spiritual challenge. Taking the high road is hard and painful but at the end of the day it is usually the best way to go.

Taking a deep breath and slowly exhaling is the first best step. Pausing before the ready fire and aim syndrome takes over is the next best strategy. Saying how we feel and acknowledging the hurt is not a sign of weakness. Instead it is the most effective way to get the message across to the other person how hurtful their comments were rather than trying to attack them. Releasing the anger is hard but it is in the moral and spiritual sense a good way not to get pulled into the fray.

In my case the individual wrote me an apology and I accepted. I hope we can get back on track to a good relationship which we had before. God learned to release his anger too and ultimately spared the Israelites from this most heinous of sins idolatry. In fact the Talmud is very much aware of God’s ability to experience anger when we read, “Does god pray?” “What is God’s prayer?” God says, I pray that my evil inclination does not over take me.” In other words God is trying to say, ‘I pray that I do not lose my temper over the children of Israel.’

Does attendance at a house of worship services determine who is very religious?

http://www.islandpacket.com/2014/02/14/2949409/what-makes-a-person-very-religious.html

Here is my most recent newspaper column commenting on the recent Gallop poll rating the most and least religious states in the U.S. based upon how often people attend services.
Thanks for taking the time to read it. Comments are always welcome.
Brad

Davar Torah: Torah Portion Tzaveh book of Exodus 28. The meaning of light in the Eternal Light and art history

Sermon on Parashat Tzaveh Exodus.

I remember when I was traveling abroad as a teenager of 14 years old with my parents. We visited the Rijks museum in Amsterdam, Holland. It was my second trip to Europe and I was fascinated with the world of European culture. I didn't know anything about the great art works of Western civilization when my parents dragged me into the museum. As I was wondering around gazing at the multitude of paintings, I came upon one painting that struck me as a fascinating painting. I was captivated by it. I must have stared at it for quite awhile. It was Rembrandt's’ famous painting The Night Watch. The one aspect which drew me into the painting as none had before was Rembrandt's’ use of light. I was fascinated by the way the light in the painting was subtle but in fact dominated the entire work.  In fact that technique of using light in the painting made it one of the most famous classic paintings of Western Art history. That was the first time I learned that a central aspect in the art of painting was about how to use light.  Decades later I took from that experience a long standing appreciation for the challenge of using light not only in painting but in creative writing as well.

No wonder I felt a kinship with the Torah portion this week which in part focuses on the theme of light when the Israelites are constructing their first sanctuary which they called the Mishkan or Tabernacle. The portion speaks about the power of the Eternal light that burns all the time whether the Tabernacle is in use or not. It represents the eternal presence of God in the religious and ritual life of communal worship and in the spirit of the people creating this new faith tradition.

What does that light mean to us today? How can the Ner Tamid speak to us as a religious community as we too derive spiritual growth from the rich symbols inside this sanctuary? As it is with appreciating a painting like the Night Watch much of our benefit comes from our willingness to use our imagination. In the case of the Torah our imagination was supposed to be focused not only the object as art but as a symbol of religious enlightenment.

In chapter 28 of Exodus, God says to Moses, “You shall further instruct the Israelites to bring you clear oil of beaten olives for lighting for kindling lamps regularly. Aaron and his sons shall set them up in the Tent of Meeting outside the curtain which is over the Pact to burn from evening to morning before the Eternal. It shall be a due from the Israelites for all time, throughout the ages”(28:20).

The history of this light begins with it’s purpose as lighting up the inner sanctum of the Temple in Jerusalem which was called the Holy of Holies. This perpetual light was originally referred to as Ner  maaravi or western light since the Holy of Holies was west of it. After the Romans destroyed the Temple in 70 C.E. the menorah was taken to Rome as war booty. It was then that synagogues began the custom of installing a Ner Tamid a perpetual light.  This light was also opposite the ark which was on the western wall but was eventually moved to be above the ark. This is of course the design we see today in a synagogues. Its purpose is well known as the representation of the God’s presence in this sanctuary.

To get an even more vivid picture of that menorah one can go to Rome today and see the ancient and famous Arch of Titus along the via Roma with the south panels depicting the Temple menorah and other ornaments from the Temple which are carved into the panels. This famous arch was the model of the Arch de Triumph in the 19^th century constructed by Napoleon Bonaparte.

Rather than a symbol of Roman conquest the Jewish community commemorated it as the presence of God everywhere most particularly in the synagogue.  From that time our sages used the imagery of light to provide our people hope in dark and more perilous times. In some midrashim they interpreted this light to be not for God but for us. As Rabbi Samuel bar Nahmani in the Talmud said, “For God said, “The light is for you and not for me. I do not need the light.” Other sages compared the eternal light as a reminder for Torah study.

In one midrash based upon a verse in Proverbs “For the commandment is a lamp” the sages said, “Just as the light of a lamp remains undimmed, though myriads of wicks and flames may be lit from it, so he who gives for a worthy cause does not make a hole in his own pocket.  How do we know this? For a commandment is a lamp and Torah a light. (Exodus Rabbah) The point is that the kindling of the lamp is a symbol for the performance of a good deed. The lamp connects all of us to the idea that when we do good deeds we share it with others. The light one of us shares of our own good fortune does not diminish our own good fortune.

In ancient times it was the priest who symbolically represented the lamp for the entire Jewish people when he officiated in the Temple service in Jerusalem. Now we can all be the lamp that shares the light of the Eternal to the rest of the world.

If we focus our attention upon our Ner Tamid we can see that the light itself is small and modest. Yet that does not mean it is not a powerful symbol of who we are and the mitzvoth God wants us to fulfill. Like the light in Rembrandt’s the Night watch it too is modest but also powerful in his painting.

Judaism is all about sharing our blessings and good works with our fellow neighbor. Our faith teaches us to open our eyes and see our purpose in the world not just for our benefit but for the well being of all. Moreover we are all connected even though we live as individuals since the calling of our prophets was to join into a greater community of well being through study of sacred texts, communal prayer, and good deeds. This is what our religion stresses.

As the 14^th century poet  Yedaiah ben Abraham  Bedersi wrote in his poem Behinat Olam: The Torah and human beings combined comprise the Lamp of God on earth. The Torah is the flame issuing from the flash of Him that dwells in the heavens.  Human kind,(comprising body and soul), is the torch that draws light from it. His back is the twinning wick and his soul-the pure olive oil.  Through their intertwining and fusion (torch and flame) the whole house becomes filled with light.”

We need to stop and focus on this powerful symbol of the Ner tamid to derive full benefit of its meaning for us as we prepare for prayer and as we reflect upon the religious experience in communal worship. Rembrandt’s the Night Watch used the contrasts of light and darkness . Even though it is a military painting it is the little girl in the painting which is the focus of the light. We too contrast the light and darkness in our lives. It is up to us find light out of darkness which is exactly what the Ner Tamid does for us. Are we all not high priests today who if we are open to the rich symbolism of the Eternal Light can kindle it for each of us using it to open our spirits to the potential for making a difference in our spirits inside this sanctuary and which will carry with us into the world we live in.

I am not religious but I am spiritual.

http://www.islandpacket.com/2014/02/01/2921533/congregations-should-reach-out.html

My newspaper column is about folks who say they are not religious but spiritual. What does that really mean? Should we take the time to reach out to them? Their numbers are increasing and mainstream religious institutions are supposedly loosing members. What is the solution?
Thanks for taking the time read it and I hope you will offer your reactions to this piece.
Shalom,
Brad

Rabbi Bloom moderates a community panel on making Hilton Head a "beloved community."

http://www.islandpacket.com/2014/01/21/2904982/what-could-you-do-to-make-a-more.html

This is a link to an article in the newspaper about a panel I recently moderated on how to make Hilton Head a "beloved community" in the spirit of the teachings of Dr. King. We had politicians, school board folk, clergy and business panelists represented. I have to tell you it was enriching to moderate because I am always used to being part of the panel and not the moderator. This was the piece written by the columnist David Lauderdale who was also a panelist. I enjoyed the challenge of the experience.
Enjoy the read.

Speech delivered at Beth Yam on Martin Luther King Shabbat services with the Mt Calvary Baptist Church

Parashat Yitro and MLK Shabbat

There is a statement that we read in from the Talmud and often recite in our Shabbat worship services which says, “Pray as if everything depends upon God but act as if everything depends upon you.” It is one of my favorite teachings in Judaism. It speaks to me because I know how difficult it is to achieve the dreams we have for a better world by only praying to God or by only actions without calling upon God for the strength and fortitude to eradicate the diseases of the soul which infect us and weaken our will.

People of faith face the challenge that despite our desire to represent the divine will by prayer and good deeds to the world it is often times that we who lay claim to the mantle of God’s Scripture are the ones who fall and even at times fail to see the mountain top where God’s light shines. Dr. King understood this dilemma when he sat inside the jail in Birmingham, Alabama after having been arrested for leading the Montgomery boycott. While in jail he received a letter from various local clergy urging him to tone things down and to take it easy with his efforts to end segregation and discrimination. It was in response to their letter that he wrote his now famous letter from a Birmingham jail.

In these writings, he expressed his sadness that the people of faith and clergy from the south who disappointed him the most because he expected them to rise to the cause and carry the banner of civil rights for African Americans which would, he initially believed, spread throughout the land. Sadly the south was reticent to lead the way and to join his crusade to create a new vision for America.

This letter was about a message to these clergy and to all of us that we the faithful have lessons to learn as we preach the teachings of God to the rest of the country. What lessons did he see as important priorities? He realized that we had to reject the status quo and to appreciate the sufferings of others who have their own stories of servitude and exile. He realized that our mission, if religion was to play a constructive role in the Civil Rights movement, was going to have to step outside of their comfort zone and break the barriers that kept African Americans for so many centuries in bondage. He knew that God wanted to give us a new revelation from Biblical times to engage America in a covenant of justice and righteousness. But it was not going to happen if the ones who spoke of change were not willing to change themselves before they got out in the streets to change the hearts and minds of our nation.

Is it not true that the humans fear is change itself?  We thrive on the idea that the way things are is safe and stable even if we cannot morally defend it. For this reason I say that the greatest change in history was the moment at Mt. Sinai when God pronounced Ten Commandments telling the children of Israel that change had arrived. I am sure it was both a liberating moment and fearful one too. God was telling us that leaving slavery was only the beginning. The next step was changing ourselves and accepting a new vision to become a holy people and a light to the nations. In fact the people throughout the Torah were conflicted. Sure they wanted to change the status quo of leaving Egypt. Yet, the Torah tells us several times that when danger appeared the people cried out to God and to Moses to take them back to Egypt. All the laws that would follow in the Torah were about change. If the Israelites wanted to be God’s covenant people then they had to decide if they would accept the responsibility of following the divine law which God handed to Moses and to the people.

Dr. King was all about changing the status quo which made him a controversial man. It doesn’t take one to be a preacher or a rabbi to feel the heat of resistance when we strive to inspire people to make a change knowing it may mean feeling threatened about giving up the way things are. Sadly it takes the kind of ongoing determination to move forward knowing we are going out of our comfort zone. Change requires getting out of the comfort zone. Dr. King spoke not only about changing the hearts of those filled with long time prejudices but of moving the hearts of the good people. He called upon them to get out in front and stand up for the values they privately believed in and demonstrate that commitment to social justice in public. His overall message called upon us to take the risk of being excoriated by the status quo and bypassing their jeers and remarks.

The truth of the matter was that the generation of the Israelites had great difficulty with change as well. This is the reason why they never made it into the Promised Land. It was their children who marched with Joshua to the future of real freedom. That generation died in the desert including Moses himself. I hope that each generation that we see today can get us closer to our own Promised Land in America which is about racial justice and opportunity for all Americans.

Finally, all of us have a narrative to share which defines us. Dr. King taught us to see the narrative of slavery in a new light and to understand that while slavery ended discrimination the plague of hatred had not subsided. American culture opened up and we began to change and to learn about the narrative, the culture and history of the African American community. Yet, the Jewish people and others have their own narratives which included suffering under the yoke of bigotry and hatred. Do we need to do better at understanding and respecting the central stories of our respective cultures if we are going to move forward? My fear is that despite the evident progress America has made in race relations, we retreat into our cocoons and make generalizations about what we erroneously think another group believes about each other and that may be the biggest mistake we could ever make.

Our teenager who spoke tonight is unique because of several narratives she embraces. Moreover there are other people of color who are Jewish throughout the land who share her experience. In Israel there are over a quarter million African Jews who proudly call themselves Jews, Israelis and Ethiopians. In fact last years’ Miss Israel was black. Before we rely upon old stereotypes about ethnic and religious groups and racial groups it is important that we take the time to learn and listen to where we all came from so that we can join hands in where we are going.

In conclusion, a story is told in the Talmud that the rabbis asked long ago, “Why did God create one man at the dawn of Creation?” the answer was so that “no man could say my father is better than yours.” Do we all not have a common story that we are all one person created in the image of God? Jews and African Americans have worked together and there have also been tensions at times. The truth is that we have so much we can learn from each other to discover that there is one common narrative we all can share which is that at different times and place in world history we have known hatred and bigotry. We have known how it feels to be the other. On the other hand we can share a common narrative which is that we have the ability to make life better for us and for others if we can rise above the status quo, step outside of our comfort zones and share each other’s stories.

When that day comes we will have certainly brought light to the world and together be the light to the nations which Dr. King envisioned, lived and died for and why his life is a living Scripture or Torah which we can all study to make a difference in today’s world. The question remains, is the light at the end of the tunnel coming at us or is a light that will usher us towards making Dr. King’s dream a reality for all Americans? Pray as if everything depended upon God. Act as if everything depended upon us