As we begin the month of March, we’re reading from a Torah portion that describes the vestments made for Aaron, the first High Priest, woven from blue, purple, and crimson yarns. One particular facet of his outfit is standing out to me this year: the breastplate that he wore over his heart, holding twelve cut gemstones to represent the twelve tribes of Israel.
“When we create sanctuary, God dwells within us. I think the inverse is also true: if we take sanctuary away – if we make someone unsafe; if we refuse them shelter and care – we are pushing God away. It is a fundamental tenet of Judaism that we are all made in the divine image and likeness. When we create a space where it’s safe to be who we are, we are making space for God. When it is unsafe to be our whole selves, God’s presence is diminished. ..”
“…All of us can be be anshe-hayil, people of valor, people whose word is worth something. All of us can be anshe emet, people who stand up for what’s true, people who call things what they are. All of us can live in a way that supports liberation: not just freedom from, from oppression and want and fear, but freedom to. Freedom to speak, to pray, to dream, to be. …”
“…I know this may sound pollyanna. It is a drop in the bucket compared with everything that needs repair. But I believe it is how repair happens: each of us doing what we can to help others. Tikkun olam – “repairing the world” – is a Jewish imperative. It is our obligation as Jews…”
In the place where our traditions began, the almond trees are blooming. It’s the lunar month of Shvat, and at the full moon on the 15th of this month we celebrate Tu BiShvat, “the New Year of the Trees.”
A few days ago, I told my son that I was trying to figure out what to write about in my January newsletter column. Now that we’re done with Chanukah, there aren’t any Jewish holidays until next month. I know what I want to write about for February, but what is the wisdom we need now, as we begin a secular new year at a time when Jewishly life is just… going on?
“…I noticed this year that Torah only begins to say God is with him once he’s in tough circumstances. Was God “not there” before, or was he just not aware of God until then? Did something change within him him that enabled him to live with awareness of the holy? …”
