29 septiembre 2010

Rabbi Wayne Dosick - Shiviti

Rabbi Wayne Dosick - Shiviti from Rand Levin on Vimeo.


Puedes ver un post anterior sobre 'Shiviti' AQUÍ

Can read here a previous post on 'Shiviti' HERE

27 septiembre 2010

Broken and Whole

Why were the broken Tablets preseved in the Holy Ark?

By Tzvi Freeman

And there arose not since a prophet in Israel like Moses, whom G-d knew face to face; [who performed] all the signs and wonders which G-d sent [Moses] to do in the land of Egypt... [who equaled] that mighty hand, those great awesome things, which Moses did before the eyes of all Israel (closing verses of the Five Books of Moses, Deuteronomy 34:10-12)

"That which Moses did before the eyes of all Israel" -- that his heart emboldened him to break the Tablets before their eyes, as it is written, "[I grabbed hold of the two Tablets and threw them from my two hands] and I broke them before your eyes." (Rashi's commentary on verse)

Which is Higher?

Which takes precedence, the Torah or the Jewish people? Are the people only here in order to fulfil the Torah? Or is the Torah only here to reveal the richness of the soul? Or are they an indivisible whole?

When Moses saw the people standing below reveling in their worship of a golden calf, two options lay before him. On the one hand, Torah; on the other, his people. But he could not have both. Because if his people would receive the Torah in the state to which they had descended, they would be destroyed.

Without hesitation, Moses threw down the tablets and saved his people.

Meaning that there is something about these people that is present even when they are committing the gravest sin. Something that makes them more valuable than even the Torah, than G-d's innermost wisdom.

It would seem, then, that the soul is greater than the Torah.

Yet, how do we know that this is so? How do we know the value of any human life? Only because the Torah tells us this story. Without the Torah, we would not know the greatness of the soul and of the people.

So we have two sides of the coin: The soul cannot realize its greatness without the Torah. And the Torah cannot be fathomed to its depths until it is shattered for the sake of the people.

Therefore, the ultimate Torah, as G-d truly wanted it to be received, could only enter once Moses had sacrificed it for his people. Only then came the Torah as it made room for forgiveness, for human input, for that which is beyond the letter of the law. The essential Torah, as it is one with the people who are receiving it.

Breaking Limits

Everything Man is given comes in a finite package. True, the Unknowable, the source of wisdom and blessing, is infinite. But we are not. So, we can only receive wisdom and blessing piece by piece, in parcel form.

Even the tablets Moses carried down from Mount Sinai were defined and bounded. There was a limited set of laws, no more and no less. If you obeyed them, you were good. If not, you were bad. And that was that.

And so, when G-d saw Moses mourning over the broken tablets, He told him, "You have done well by smashing the tablets. For now you will receive a Torah that you may extend wider than the sea."

With the second tablets came the ability for the human mind to extend the Torah within the framework of the Oral Law. As well, there came the possibility that a Jew could fail and yet restore his place with G-d.

So, too, with every failure. In truth, there is only one thing that can put you further ahead than success, and that is failure. When you are successful, you are whole and complete. That is wonderful, but with wholeness you cannot break out beyond your own universe.

When you fail, you are broken. You look at the pieces of yourself lying on the ground and say, "This is worthless. I must go beyond this."

Now you can escape. Now you can grow to join the Infinite. The shell is broken, the shell of a created being. Now you discover that G-d Himself was hidden inside. You discover the Infinite.

The Whole Torah

Why not remain broken? When broken, you can achieve the highest heights. When you are nothing, you can receive everything.

But you are not made only to receive. You must also face the real world and challenge its chutzpah over and over. To do that, you need supreme wholeness, as though you were Adam in the Garden before his fall. You need wholeness, as the second tablets were whole.

Once the people had achieved forgiveness and atonement for their failure, Moses was told to carve a second set of tablets. These were not the work of G-d, as the first ones. Rather, they were the achievement of human work. They were merited through the repentance of the people and the stubborn pleading of Moses. These remained whole.

Living a Paradox

Both the second, whole tablets and the original, broken ones were placed together in the Ark. So too, in the Ark of your heart lie two sets of tablets, one broken and one whole. After all, when you find the Infinite, where will you put it? In your broken vessel? It will not stay. In a new, whole one? It will not fit.

So you allow your heart to feel broken in bitterness for its confines. And yet it is whole in the joy of a boundless soul.

And if you should say, "But it is impossible! It is beyond the capacity of a created being to be both something and nothing at once."

You are right. It is impossible. That is precisely the advantage that Man holds over the angels: Only the human heart can be broken and whole at once. That is why G-d created you. To join heaven and earth. Nothingness and Being. To make the impossible real.

16 septiembre 2010

Nueva versión del Sidur UPB en Español

Gracias a la dedicación y al excelente trabajo de Israel Rocha, Presidente de la comunidad reformista Brit Brajá de México, y a la acertada dirección del Rabino Jacques Cukierkorn podemos ofreceros la versión española casi definitiva del Sidur Union Prayer Book editado en Inglés por la congregación Sinaí de Chicago.

En esta revisión ya aparecen los textos originales en Hebreo y la paginación se ha ajustado al original en Inglés-Hebreo, de tal forma que esta versión en Español ofrezca una experiencia similar a la inglesa.

Sidur en español

Esperamos que apreciéis las mejoras introducidas.

El Sidur se ofrece bajo licencia Creative Commons
Creative Commons License
UPB en español - Edición Sinaí is licensed under a
Creative Commons Reconocimiento-No comercial-Sin obras derivadas 3.0 España License.

Aquellos que lo encuentren de utilidad y quieran contribuir a apoyar los nuevos proyectos en los que trabaja el Rabino Jacques Cukierkorn o a sostener el esfuerzo que realiza la Society for Classical Reform Judaism, pueden realizar una donación en sus respectivas páginas web:

08 septiembre 2010

El significado de Teshuva

Serie de Vídeos sobre la Teshuva

Reb Zusha's Acronym

Y un texto


The central theme of Yom Kippur is teshuva,commonly translated as "repentance." We hear so much about this term, but what, in fact does it truly mean?

On the simplest behavioral level, writes Maimonides, teshuvah involves "returning" to a situation in which one had previously failed, and not making the same mistake a second time. (Laws of Repentance 2:1) It means being given a second chance. No wonder, Yom Kippur has elements of joy. We celebrate being given a second chance. In too many of lifes pursuits, we are given only one shot. If we miss, its all over. On Yom Kippur, God says, "no matter if you have failed before; you can still return."

A chassid once asked his rebbe, "why pray on Yom Kippur, after all, well inevitably sin again." In response, the rebbe asked him to look out the window behind him. Outside was a toddler learning to walk. "What do you see?" asked the master. "A child, standing and falling," replied the disciple. Day after day the chassid returned to witness the same scene. At the weeks end, the child stood and didnt fall. The childs eyes expressed the achievement of having attained the impossible. "So with us," said the rebbe. "We may fail again and again, but in the end, a loving God gives us the opportunities we need to succeed."

The mystics understand teshuvah differently. For them, teshuvah means "returning," to being righteous. But suppose one has never been righteous, what does one return to? Says the Sefat Emet, the soul of every person is fundamentally righteous. There may be a layer of evil obscuring the inner being, but all people created in the image of God are inherently good. Teshuvah then, means to return to the inner kernel of goodness we all possess. And so, we sing, and dance on Yom Kippur. We celebrate the opportunity to discover our true selves.

Another classic story. Reb Zusha was on his death bed, and tears were streaming down his face. "Why are you crying?" asked his disciples. "If God asks me why I wasnt like Moses or Maimonides," answered Reb Zusha, "Ill say, I wasnt blessed with that kind of leadership ability and wisdom." But Im afraid of another question," continued Reb Zusha, "what if God asks, Reb Zusha, why werent you like Reb Zusha? Why didnt you find your inner being and realize your inner potential? Why didnt you find yourself? That is why I am crying."

A third approach. Rabbi Abraham Joshua Heschel, among many other thinkers, understands teshuvah to mean "answer." That is to say teshuvah is a dialogue. On Yom Kippur we stand before God, a caring God who asks the question(s). We offer the answer(s). A God of love seeks us out. As much as we are in search of Him, He is in search of us. A comforting thought on Yom Kippur.

Yet another chassidic legend. A young girl came to the Baal Shem Tov - the father of chassidism "Why do you cry?" the rebbe lovingly asked. "I was playing hide and seek," said the young girl, "but no one came looking for me." "So, too, is it with God," reflected the Baal Shem Tov. "He, too, is crying. For as much as He is looking for us, we rarely look for Him."

Rabbi Avi Weiss