Today is the 15th of Elul, the month that precedes Rosh Hashanah, and Jews continue to prepare ourselves spiritually and emotionally for the High Holy Days, which begin in two weeks.
   

Approaching the High Holy Days – which begin quite soon! – can be intimidating.  During the next two weeks, we have a big job to do:  Jewish tradition encourages us to reflect inwardly on our errors and faults over the past year, to repair relationships with others, and to repent – and this can be an overwhelming assignment!  But Rabbi Yisrael Meir Kagan (1838-1933), known as the Chafetz Chayyim, offers us a model for preparing for the intensity of Rosh Hashanah and Yom Kippur.  He taught that we should imagine that we have been given the opportunity to speak, in a few days’ time, with a powerful king, and to plan what we would say to that influential person.  Just as no one would dare come to the White House or some monarch’s castle without a speech prepared, so, too, should we set aside some time to prepare ourselves to “talk” – from our hearts – with God on Rosh Hashanah and Yom Kippur.
   

Over the next two weeks, you might imagine that you have a personal audience scheduled soon with the Source-of-Your-Being, to review what characteristics you have acquired over the past year, and to discuss whom you want to become.  What would you say?  What kind of report or presentation would you give?  What would you say you hope for?  The month of Elul gives us these opportunities for our spiritual preparation.
 - Rabbi Andy Vogel

Sinai Update – Week of August 19-25, 2007

Parashat Ki Tetzei (Deuteronomy 21:10 – 25:19)

Reflections on the Jewish Calendar – Rabbi Andy Vogel

We find ourselves today, August 22, in the 2nd week of the month of Elul (today is Elul 8), the month of personal spiritual preparation leading up to Rosh Hashanah.

The month of Elul and the High Holy Days are like a journey – we begin in one place, and, if we’ve had a successful experience, end up somewhere else, transformed by the journey.  The journey motif is an important one in Judaism, beginning with the first time that God spoke to Abraham, instructing him to “Go from your land, your birthplace, the place of your parents, to a land that I will show you.”  Furthermore, the central narrative of the Jewish people, our transformation from a slave people to a free nation, occurs through a journey in the desert wilderness.  We can see our entire lives as a journey from one place to another, from one state of being to another, always living out a constant dynamic of changing and growing, confronting new challenges and overcoming them, developing as adults each day.

In his comments about Elul, however, Rabbi Simon Jacobson, a modern Hasidic rabbi, writes that some people’s journeys end up unsuccessful.  “Many people get inspired and motivated to go on such a journey… But after a while, they end up coming right back where they started, repeating the same old patterns.”  Our challenge during Elul is to induce change in our lives where changes are needed, so that we actually do become transformed and grow, rising higher and higher.

            - Rabbi Andy Vogel

Sinai Update – Week of July 15-21, 2007

Parashat D’varim (Deuteronomy 1:1 – 3:22)

Reflections on the Torah Portion – Rabbi Andy Vogel

Conflict resolution and achieving true, perfect justice are themes the rabbis interpreted through a close reading of verses from this week’s Torah portion, in which we begin the book of Deuteronomy.  Verse 1:16, which gives the command to “Hear out the pleas of your brethren, and judge righteously,” was interpreted by Rabbi Hanina (mid-3rd century) to mean that both litigants must be present to hear the other’s claims against one another.  “You shall not be afraid of the face of any man,” Deuteronomy 1:17, were words which Resh Lakish (late 3rd century) understood as meaning that a judge may not favor influential litigants, and that, if a judge should doubt his or her own ability to be impartial when wealthy or powerful citizens come before the court, a judge should recuse him or herself until a resolution is clear.

The ancient rabbis also deliberated about whether negotiated settlements completed out of court could be considered just.   Looking at the last half of Deuteronomy 1:17, which says “Judgment is God’s,” Rabbi Eliezer son of Rabbi Yosi the Galilean taught that justice could only be derived through the rulings of Jewish law; his view is that true justice is never subjective, left up to the interpretations of the individual parties.  But Joshua ben Korcha (2nd century) said otherwise, that arbitrated or mediated settlements increase peace, and he found his precedent in Zechariah 8:16, “Execute judgment of truth and peace in your gates.”  By this interpretation, true justice creates peace between the parties, and brings friendship and agreement among human beings.

            - Rabbi Andy Vogel

Sinai Update – Week of July 8-14, 2007

Message from Rabbi Vogel from Jerusalem

Greetings from Israel!  I am nearing the end of my two-week seminar in Jerusalem, where I am studying Jewish texts on the foundations of Judaism with 130 rabbinic colleagues at the Shalom Hartman Institute ( www.hartmaninstitute.com ).  For two weeks, we have studied the writing and thinking of Jewish scholars, rabbis and teachers, both ancient and modern, on the meaning of "Tikkun Olam," which we most commonly translate as "repairing the world."  I find our process of study and discussion to be exhilarating, stimulating and renewing.  It is wonderful to engage in Jewish learning with so many thoughtful rabbinic colleagues.

But I am even more moved to be in Israel, which is thriving.  In Israel, the Jewish people continues to demonstrate our creativity, energy and hope for a better world.  (To be sure, Israel has its share of major challenges, which we have discussed in our seminar.  We have heard from Israeli scholars about meeting Israel's national security needs, resolving the Palestinian conflict, serious inequities that Israeli Arabs experience, dealing with a growing gap between rich and poor here, and the lack of a shared language or vision between secular and religious Jews here.)  But Israel herself is a “tikkun” -- a healing repair for the Jewish people.  She is the first sovereign nation we have had in 2,000 years, and as such, Israel is a profoundly important project of our people:  our national attempt to build a just, safe, and vibrant national home that projects our past into a meaningful future for all Jews.

I return to Boston from Jerusalem early next week, and look forward to sharing with you my experiences and thoughts on this two weeks of intensive thinking, study and discussion!

            - Rabbi Andy Vogel