Author: Eve Posen

Circle of Support – Parshat Behar-Bechukotai 5783

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I don’t know about you, but my mailbox is mostly filled with solicitations. Some are for the Jewish community (well, in my case most), and others are for wonderful organizations that we’ve donated to in the past, like Meals on Wheels, Boost Oregon, and the Oregon Humane Society. With the overwhelming need in our community at large, beyond just the affiliations we have, sometimes it feels like I just can’t do enough. And yet, that certainly doesn’t stop us from giving. Why? The answer is in this week’s Torah portion.

Behar-Behukotai warns us of the implications of what is essentially a snowball effect. This double portion focuses primarily on the laws of agriculture and land, but what makes this section of text unique is that it takes the notion of land ownership and farming and uses that to create a society in which no one group holds complete control forever.

We read about the 50-year land ownership cycle that requires us to allow the land to rest every seventh year. In the 50th year of the cycle, all land returns to its original owner. Imagine a farmer who falls on hard times because of a drought or poor crop. In order to sustain his family, he might sell off parts of his farm acre by acre. After 10 years he might have nothing left, and he might be forced off the land or forced to find another way to make a living. According to the Torah’s laws, in the 50th year, this farmer would receive back all his land and become his own landlord again. The Torah is helpful in identifying need, but how do we prioritize who we support and when we support them? This is the struggle of wanting to help everyone, but knowing you can’t possibly make an impact everywhere.

As a family, we guide ourselves by Hillel in Pirkei Avot: “If I am not for myself, who will be for me? If I am only for myself, what am I? And, if not now, when?” This formulation, which was also our ALIYAH theme last year, has been one of Judaism’s main principles since the Torah, and our parshah this week speaks of one way to prioritize. First, we redeem those Israelites in captivity, then we find ways to help and sustain others. Our daily Kaddish prayer reminds us of this: “V’all kol Yisrael, v’all kol yoshevey teyel.” Those who dwell in our own community, and all those who are in our midst.

However, the community you make is up to you. You set your priorities by who you connect with, and the important thing is simply recognizing the most immediate need around you first. This week’s double portion reminds us that our innermost circle of support is just one of many ways that we provide for each other.

Working on Shabbat – Parshat Emor 5783

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A few months ago, as my ever-curious 9-year-old was chatting with me about Shabbat and what she was learning in school, she asked me the question I dread. “Mommy, if we keep Shabbat, why do YOU work on Shabbat?” This was after a particularly busy Shabbat with back-to-back services and programming, and it felt like I was gone the entirety of Shabbat. In our house, we’ve got some clear Shabbat boundaries. We don’t do art on Shabbat, and we don’t spend money or go shopping on Shabbat. We do spend time together whenever possible. However, Shiri learned in school that we don’t work on Shabbat. So, how do we reconcile the work that I do?

This week we read Parshat Emor, and we once again find ourselves deep into the commandments surrounding Jewish practice. Parshat Emor focuses on the rules and regulations for the priests, along with the obligations of the Israelites. It covers the observance of certain holidays, including mentions about the holiness of Shabbat, other holidays we are to celebrate throughout the year, and the ways in which we are to treat fellow humans and even animals. The majority of these rituals are meant to be done in public, with the entire community a part of them.

As the laws of holidays and Shabbat are introduced, the Torah uses the word melachah. This word is translated loosely as “work,” but a more precise definition would be “creative endeavors.” The notion is that God stopped creating to celebrate Shabbat, and so should we. That means that Shabbat is about the work of our souls, not the work of our hands.

The question remains: How do you explain this to a 9-year-old? The best answer is the honest one, which is yes, my job includes Shabbat, but I do all my preparation before Shabbat so that I too can be fully present in services and with our community. Being fully present requires preparation. There’s a reason we don’t mourn publicly on Shabbat or create new “things.” It’s because this allows us to live in the moment and actually experience our Judaism. We turn off the alerts on our phones and prepare our food in advance so we won’t stress about our weekday jobs or worry about our next meal. We need the comfort of having as much planned for as we can so we’re not checking off a list, not to mention the fact that checking things off a list would involve writing. 

Do I work on Shabbat? It depends on what you call work. Technically, my fellow clergy and I are all required to be present on Shabbat. However, I don’t consider it work to guide a congregation in spirit and prayer. That is a joy, that is a gift, and that is why I’m a rabbi. 

Finding Balance – Parshat Acharei Mot-Kedoshim 5783

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More than once, I’ve found myself in a conversation where someone mentions a metaphorical social pendulum. Society swings alternately from one extreme to the other, so whenever we think things have reached an extreme point, we should remember that there will soon be a time when the pendulum swings back, and we moderate ourselves to a more middle stance. Does this sound at all familiar? While this is generally true with many trends and beliefs, that doesn’t necessarily make living through the extreme moments easier, when the world feels like it has a lot of black-and-white polar opposites and no room for gray.  

The two Torah portions we read this week remind me of this swinging pendulum. This week we read a double parshah, Acharei Mot-Kedoshim. Parshat Acharei Mot deals with what happens after Aaron’s sons have offered up “strange fire” to God and with certain forbidden relationships between human beings. The structure of this section of text pushes us to look at our relationships with both God and others and see the boundaries and intimacies of each relationship. Parshat Kedoshim deals with what is known as the “Holiness Code” which helps us to understand how we can walk in God’s ways and create a community of relationship and understanding.

These two sections of text feel at times to be completely opposite to one another, like the two ends of a pendulum’s amplitude. Parshat Acharei Mot goes into an entire list of actions that are deemed to be abhorrent or an abomination. This list includes things like rape, incest, and bestiality, which are just as heinous today as they were then, but also homosexuality, which, to our modern sensibilities, obviously has no place on this list. The second text, Parshat Kedoshim, is a list of commandments for how we should honor, trust, lift up, and respect one another.  

The way our actions are judged in the first, combined with the commandments not to judge in the second, feels like two extremes of that pendulum swing. In the middle is where we find the first verse of Parshat Kedoshim: “You should be holy, because I, the Lord, your God is holy.” This refrain is used again and again. What is holy? Acting with respect for human dignity and loving one another. What is also holy? Not causing undo harm, mental or physical, to other human beings. What else is holy? Lifting one another up in a way that gives each of us the freedom to be our best selves.  

The pendulum swings, even in religious Jewish practice. It’s not just a literal interpretation of the text, it’s a metaphor for our lives as Conservative Jews. We read these portions through our lens of “tradition and change,” and while the text is our guide, this also means that reading a statement that calls an act of love an abomination, even during a time far removed from our own, requires of us a moment of teshuvah, of returning to that midpoint between the extremes. It’s our reminder that, no matter what, we are holy.

Uncommon Cold – Parshat Tazria-Metzora 5783

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How many of you have had the experience over the last four years of looking at someone who was coughing or sneezing (or had any signs at all of being under the weather) and pulled back just a little because “Oh no, Covid”? How many times did you have to excuse your seasonal allergies so that you weren’t shunned for “Covid-like symptoms?”

In a pre-Covid world, we might have assumed the best, if you can call a cold or allergies “the best.” In our post-Covid world, we have to do extra work to decipher what’s a cold, what’s the flu, what’s allergies, and what’s a potentially life-threatening virus we can spread to others. That’s not to say these other illnesses can’t be deadly or highly contagious, but simply that we have a whole new understanding of how to recognize and classify symptoms.

The truth is, our Torah has been guiding us on quarantining and recognizing ailments since the very beginning, and it kicks off in this week’s double Torah portion of Tazria-Metzora. The text of these parshiyot tell us of the laws for the purification of our homes and our bodies after disease or death has occurred. The laws remind us that our bodies and our places of residence need to be treated with the utmost respect. We also have the obligation to help one another maintain healthy lifestyles and support one another when we find ourselves with impurities. 

It’s interesting, in our modern, post-Covid world, to read laws about how we purify ourselves (sanitizer, anyone?) and about quarantines well before modern medicine and our current support systems were in place. What it comes down to is the human connection we feel when we care for one another. Illness doesn’t mean that you’re somehow morally flawed; it means that we have work to do to bring healing. As we read this week’s double portion, we’re reminded just how important it is to be both aware of our own bodies and respectful enough of others to keep our fellow community members safe. 

You Are What You Eat – Parshat Shemini 5783

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I have a finicky relationship with food. It’s not that I don’t like food; on the contrary, I LOVE food. I’m the type of flavor seeker who adds spice and weird combinations of sauces (some might call it fusion) to every meal. Trust me, I wasn’t always this way. When I was a child, my parents thought they were raising the world’s pickiest eater. How could they have known back then that my own children would make my younger self look like a dream eater?

As a parent of picky eaters, we’ve had so many conversations about what foods are healthy, what fuels our bodies, and why trying new foods can be fun. And, as a kosher-keeping family, we also have the conversations about why we can’t have a quesadilla if we’re still hungry after we have hot dogs for dinner. Ultimately, it comes down to finding the balance between eating both for pleasure and for fuel. 

Our Torah portion this week, Parshat Shemini, digs in to this conversation in a way that allows us to elevate our food choices. The parshah begins with the words “On the eighth day” after the priests have been installed. The text picks up with the narrative of creating a holy leadership team of Aaron and his sons, who unfortunately make an offering without the appropriate directions or intentions and end up losing their lives. Following this tragic story are the laws for making time holy with sacrifices and laws for making our bodies holy by following the laws of kashrut.

At the heart of this portion are the laws about which animals are kosher and which are not, how we’re supposed to treat the animals, and the reasons why. It boils down (no pun intended) to some general rules. Animals that cause harm to others are not kosher. Animals that are “unclean” or don’t clean themselves are not kosher. Animals that torment or stalk others are not kosher. The Torah gives us these categories because our insides should support our outsides. In other words, we are a people that lifts up bodily care and cleanliness, and we discourage waste and excess.

These laws are inconvenient in our modern world and often challenging, and yet they fill mealtime with intention and presence instead of gluttony and indulgence. Don’t get me wrong, I’m totally willing to indulge on occasion, but I do so with the full intent of understanding that nourishing my body is a mitzvah. And of course I try not to overdo it.