Thoughts on Mitzvah Day 2013

            Reflecting on today’s day of service, I remind myself of a quote of Sylvia Boorstein’s, “Clearly the path of mitzvot is a path of meditation.” Seeing how far that this congregation changed in the world in just one day, I find extreme truth in this statement. By helping others, we improve not only their world but also our own. As Boorstein indicates, mitzvot provide the foundation for outer as well as inner peace. Today, I planted flowers in the B’nai Shalom gardens. People, some in our community and others visiting the temple, will view these flowers’ beauty. Perhaps, their sweet smell or brilliant color will provide cheer not felt by the individual on that particular day. Others prepared packages for several local organizations, accompanied the far too often ignored residents of Whitney Place, or took part in home construction for those who still wander without a place to call a home. God made the world imperfect during creation. Kabbalah indicates that when God tried to fill the world with God’s perfection, such substances combusted, unable to contain such holiness. Each and every act of love and kindness brings the Jewish people closer to meditation and the perfection God holds. Though never fully achievable, holiness is one’s relationship with God or that perfection in the world. To grow holier is to seem more perfect, more synchronized with what God tried to create. Often in the Western World, however, people congratulate themselves for a good deed. How often do we, say, serve food to the hungry and admire ourselves for being a decent person? Mitzvot, of course, are about the action and the reward it provides the citizen, not ourselves. The “mitzvah doer’s high” is a bonus to one’s enriching of the world, but the tranquility Boorstein describes refers to something greater than self-congratulation.      

            Mitzvot (God’s commandments) offer redemption for the individual that extends beyond qualifying oneself merely as a decent person. Holiness is upholding the three things the world stands upon and thereby establishing a closer relationship with God. The Torah and study of it establishes our foundation; in reading Genesis to Deuteronomy, one learns how to self-actualize and sift through the 613 mitzvot necessary for such fulfillment. Each commandment, be it as ancient as sacrifice or as relevant as forbidding murder, offers not an actual task but a value. For these examples, the values are discipline and the preciousness of life respectively. Once we know how to fulfill our potential, we turn to Avodah for the empowerment to achieve this personal mission. Prayers actually solve nothing. Really, in saying Mi Shebeirach over a sick loved one does not suddenly “inspire God” to heal them of their illness. In the freedoms of this universe, God chooses not to interfere in the lives of human beings in such a manner. Rather, prayer enables us to hope and share our sorrows in a constructive manner. Mi Shebeirach causes us to truly believe that the efforts we make on the Earth will eradicate disease and cure our loved ones. Just as Torah reveals to us a personal mission, worship indicates the belief and the path to reach these dividends. Then, we come to Mitzvah Day, not today but really every day. After knowledge and belief, action follows. Our personal mission allows us to perform service with a close yet selfless school of thought. Instead of pride in our own goodness, this type of service allows for fulfillment that sustains us. The knowledge that our efforts in Habitat for Humanity saved a homeless family from another cold winter or that our work in beautifying the temple today creates a better world for the people we know or do not know who will be affected by our efforts lift the world and brings not pride in ourselves, merely wholeness and holiness.

            The community of Congregation B’nai Shalom met at 9 am this morning with the intent of improving the world. People from all over the Metrowest united as Jews to really make a difference. Today, we call it Mitzvah Day. Tomorrow is Monday, but that Monday can be just as special as today. Do we need to build a house tomorrow to reach that same specialness? No. The benefit of following 613 mitzvot and having so many Jewish teachers, thinkers, and writers, is that our already known values as Jews guide us how to reach this redemption every day. Tragedy and cynicism deter even the best of us, but as a community, religious people, and world, we can find worldly redemption in conjunction with meditation. 

Believe It Or Not, Looks Matter

            In this week’s Torah portion, God describes to Moses how to construct the Tabernacle. Upon God’s request, the Israelites gather their finest gold for the Tabernacle. According to the text, the Tabernacle features fine linen curtains and an extravagantly decorated table surrounded by cherubs. God emphasizes the quality of the Tabernacle’s appearance, stressing its holiness and therefore on level with its relationship to God. Throughout this week’s Torah parsha, God emphasizes the attractiveness of the Ark, but modern values make this emphasis on aesthetics seem superficial and perhaps unnecessary.    

            We all know the clichés “Looks don’t matter” or “Don’t judge a book by its cover”, yet the extent to which people act on these sayings poorly reflects how often we hear them. Unfortunately, image plays an important role throughout the world. Keeping the Torah in a cardboard box rather than a finely constructed ark depreciates its value in some aspect. The lessons within the scroll remain the same, but the degree to which people respect the book changes. In this way, people are not shallow but merely psychologically affected by appearance. By no fault of their own, one’s experience changes as what they see changes. Part of the distinction between humanity and the rest of the animal kingdom is a love of art. Paintings, theater, and buildings alike demand talent to design because we value their attractiveness. Wanting anything to appear nicely is inherent within human nature. When it comes time to think about whom to marry, we choose someone we find at least somewhat physically attractive. Whenever we come into the temple sanctuary, the beauty of the room sets a tone for worship. In a less appealing room, the mood completely changes, and the meaning of the prayers in the congregation hearts suffer from this alteration.  As much as I want to believe looks do not matter, I know that is only a lie I can tell myself for so long.

On the contrary, we need to strive to move past this emphasis on visuals and focus on that which makes a human more than their external features. In the example previously used, I said that looks matter when deciding on a life partner, but the person with the nicest hair or the best body in our eyes is not necessarily our soul mate. Certainly, we need to find someone who physically pleases our mental image of the ideal partner, but they need other qualities that extend beyond their appearance. Likewise, we need to set aside aesthetics when they very minimally impact our experience. While the sanctuary or the Tabernacle deserves some form of beauty to please people in regards to worship, selecting who reports the news on TV should not require an attractive, young person, as unfortunately frequently happens. As looks play no substantial part in the equation, remove them from the process.

 In regards to this week’s puzzling emphasis on looks, then, the question arises on how to live within this balance. One needs to place some stress on personal appearance and aesthetics in general. Sure, we need to dress somewhat nicely for job interviews, but this obsession with looks in America and all around the world needs to end when it reaches extremes. The difference between looking nice and appearing perfect is substantial. Attractiveness means going to the gym to maintain a healthy weight or wearing braces to improve one’s smile. Perfection leads to outrageous diets, eating disorders, and unnecessary surgeries. One must stay within their bounds of sanity, for obsessing over looks makes one superficial. Their increasing quality of physical appearance often depreciates their focus on perfecting what really matters: the soul. When within reach, make the sanctuary pretty, dress the Tabernacle with linen curtain, or shine the shoes a little bit.  In this way, we build confidence by carrying ourselves proudly in generating good self body image, but we stay between the limits of effort and obsession. One should judge others as he or she wants to be criticized. Recognizing beauty and forming an attitude about a person based on it are distinct entities. To be shallow is to form an opinion about someone based on their appearance. Rather, people need to take appearance minimally in regards to their judgment. If we all work to perfect our own look while judging people minutely on their appearance, these actions cyclically improve one another. In that way, God teaches us to design ourselves beautifully like the Tabernacle, for we are all created in the image and in respect to God.

Commandment 3

In last week's Torah portion (Exodus-Yitro), God presents Moses with the Ten Commandments on Mount Sinai. The third of these commandments presented being "You shall not swear falsely by the name of the Lord your God; for the Lord will not clear one who swears falsely by His name."  During modern times, many people still adhere to this commandment's demands, yet a growing number of people see no validity in commandment three.  Of all the ten commandments, commandment three stands as one of the most controversial, lacking practicality and seems much more negative than the others.

On the contrary, numerous people find immense value in their abstention in swearing, and society still deems such censorship an admirable trait. When one analyzes the Ten Commandments, he or she sees that the first five revolve around matters of God: worshipping only God, protecting Gods' speech, keeping the Sabbath, and the second half of commandments deals with the domestic sphere: murder, jealousy, and adultery. Commandment three's original intents follows suit with its two predecessors. First, God enforces a sense of omnipotence. Second, God establishes monotheism, devaluing any otherwise worshipped objects. Here, God reiterates this sentiment in demanding that no one desecrates God's name through false language, interpreted by the majority as swearing in general. In a literal sense, the commandment stands as an additional way one respects God. Swearing's implications extended beyond this respect, though, for as people disdained others, foul language made people uncomfortable. Though some speak freely, one needs to empathize with those who swearing discomfort. Finally, when somebody swears, they admit something in their character. Cursing projects an angry attitude toward others, broken lawn mowers (as my dad can testify to), or horrifying news that comes to our eyes. Dropping the f-bomb leaves it effects beyond the simple conversation. When our reactions transform into cursing out, we leave a trail of angry moments. All of the sudden, we become an angry person. Just as body language incredibly affects social interaction, oral language plays a similar role. In a job interview, words matter. Even if one hated their last job, they cannot curse their boss when questioned about it at the new business. God delivered this commandment to gain respect, but swearing gained certain social consequences throughout the ages.

Until recently, I asserted that these notions made the commandments imperative to follow. I thought about the actual implication of swearing, compared to murder. Breaking these commandments leads to substantial repercussions. While swearing expresses a certain mindset, nobody dies. Really analyzing their meaning, swears are just as much words as "dog" or "cat".  There are millions of words in the English language, and we selected a certain number as inappropriate for commonplace speech. If we suddenly made the word "toilet" a curse,  does that suddenly make saying it in bad taste in the eyes of God? Truthfully, humans chose our language's curses, and therefore not swearing does not lie in the rule of God. Our ancestors censored society, not God.  In addition, I used to criticize my father for swearing often. As mentioned, I believe it reflects a negative attitude, yet I realized that these words that we deemed "swears" create just as much a thrill as when one "lives on the edge". The easiest way to encourage somebody to act a certain way is to restrict the very action. Making a rule causes people to break the said rule. Similarly, swears' existence causes our brains to feel somewhat satisfied to use them in angry moments. When we stub a toe or somebody truly annoys us, cursing appeases this frustration within. Swearing soothes the troubled souls, and therefore, people should be allowed to use these words if they so wish.  My last revelation regarding the third commandment came to me as I watched "The Daily Show With Jon Stewart". Sometimes we, as humans, utilize swearing as a mechanism for comedy. Some of Stewart's jokes are simply not as funny if he does not swear, for the very reaction that he conveys necessitates such language.

In weighing the pros against the cons of following this commandment, we need to interpret the law for ourselves, as is the case with many of the rules set in the Torah. Knowing that it makes certain people uncomfortable, we need to put ourselves in the context of a situation. Job interview, shaking the president's hand-bad times to swear. A joke on "The Daily Show"-not the worst time to swear. However, words that offend others and are used malicious, like the n-word, are never appropriate to orate, for when we use words for hate, they deserve censorship.  One needs to select their swears carefully. Follow this commandments with a sifter in mind. In my opinion, the commandment exceeds it original intent. Instead of teaching us how not to speak, it promotes humanity, as a whole, to think before they speak, an important skill for all of us to learn.

Response to "Schools Kill Creativity"

Upon seeing an amazing video from Ted.com, Ken Robinson's critcism that "schools kill creativity" inspired me to respond to such a troubling statement. Ken Robinson lectures on his view that schools are outdated in how they teach and that they essentially industrialize generations of children. He starts by discussing the extensively imaginative capabilities of the human mind. Noting several stories of young children, Robinson claims that all humans enter the world as creative individuals, yet the emphasis on classic academic subjects over the arts eventually destroys this spirit.  Criticizing this point, Robinson finds it necessary to reform the public education system so that it emphasizes creativity as much as literacy. He suggests that all students not only thoroughly study math, science, and the humanities but also explore a broad spectrum of artistic areas.  Ken Robinson postulates that the current education system produces one person well; college professors, and to some degree, I agree.

            Halfway through my sophomore year, I really feel like a part of the “education machine”, an exhausting stretch of answering questions right that all American students work toward for admittance to a university. I find myself looking at school as a numbers game at time, working to play the system rather than actually learn. In all my classes except band, I find myself trying to determine what the teachers wants me to recite back to them rather than how to process the information in a beneficial way for my future. From day to day, I try to produce something that pleases my teacher according to their curriculum standards rather than my educational vision. I often force myself to refocus on why I attend school, and I question when school turned into this guessing game of how to impress the Columbia University admissions board. Is it not important that I explore a positive means of expressing myself or synthesizing ideas? Some schools go as far as to cut their art programs, making a student's educational journey entirely drone-like. While I concur with Robison that children need exposure to each area of the arts, I disagree that someone who hates to draw take art class in high school. In this thought process, the responsibility falls on the elementary schools to encourage students to find themselves early in their lives. If a child discovers their creative niche in second grade, this passion will inspire them for the remainder of their life.  We need to stop telling our children their inhibitions are wrong. In his lecture, Robinson said “If you’re not prepared to be wrong, you’ll never come up with anything original.” During my elementary education, one of my art teachers allowed us to act very freely in class, using any materials available to create what we envision. On the other hand, my teacher for the same class a few years later envisioned how a project looked before we began our very own creative process. Students deserve more teachers like the former, but they learn from more of the latter type. In addition, regular academics contain creative possibility that teachers currently ignore. Who said math class needed to follow a sequence of notes to practice problems to homework or that English go from novel to brief discussion to test or essay? Teaching can involve art, music, drama, or even dance. Teachers need to open their minds so that our brightest students are not just the college professors. The brilliant mind is not necessarily the one who can answer one-hundred difficult math questions correctly or memorize the steps of photosynthesis. We should shift the focus from fact retention to fact usage or expression. Such fact expression extends beyond the analytical essay or the corny video about the quadratic formula, students need to reflect on what they learn and understand it in a way that emphasizes the material more than a numbers game. This new schools expands the mind, and it molds individuals rather than singularly these Renaissance-talented demigods the Ivy League desires.

            On the other hand, seeing myself as one who knows to work the system I wonder how truly flawed it can be. Is America suffering from a broken system or a broken work ethic? One of the greatest qualities of public education is how it gathers people from all backgrounds to put them on an equal playing field. Before the nineteenth century, heredity determined one’s future. A quality education, as we know it today, allows the poorest student monetarily to rise to a better quality of life and earn their way out of poverty. In a more creative school, that equality disappears. Whether one lives in Massachusetts or California now, he or she needs to know that the four nitrogenous bases in DNA are guanine, thymine, adenine, and cytosine. With the new system, one's grades are based on how well one expresses such a fact in an enriching way. One expands the mind, yet this system relies on much more subjective teacher in nature where bias comes greatly into play. 

In my opinion, we require a more balanced system that both allows for free expression and factual knowledge. First, we need to establish an elementary school process that introduces the student to him or herself, exposes them to all forms of expression, and encourages their technique in utilizing these forms of creativity. Why teach a six-year old how to draw a puppy? They know what one looks like.  The "new teacher" exists for suggestion and advisement rather than criticism. Second, we need to reduce the amount of wrongness in our schools. The word “reduce” suggests that yes, we keep certain elements of school that serve as a great equalizer. However, in the “new school” one’s unique ways of tackling a subject are no longer incorrect. Third, we must diversify the experience in the classroom so that we grant students greater choice. Perform plays in math, and write raps about the election of 1800. Ken Robinson lectured about how schools kill creativity in 2006. Seven years later, I think it is time we start changing the system so that we form more than just college professors.

Link to this TED talk: http://www.ted.com/talks/ken_robinson_says_schools_kill_creativity.html

Shakespeare Series: Othello

"Othello" stands as one of Shakespeare's saddest tragedies, toying with an audience's hearts as Othello plunges into oblivion and madness. At the play's start, the Moorish general marries Desdemona, the daughter of the wealthyBrabantio. Instantly, Brabantio and a man swoon with love for Desdemona, Rodrigo, detest Othello as an outsider due to the color of his skin, and they claim their racial differences as a substantial obstacle of marriage. Coming into this situation, Iago languishes in his own pity, for Othello promoted Cassio to Lieutenant over the play's villain. As with all Shakespearean tragedies, Othello's life seems quite nice in the first two acts. His love for Desdemona only grows, and he wins a war against the Turks, returning safely to his wife in Cyprus. Iago hatches a plan to both destroy his enemy and obtain the position occupied by Cassio. He incorporates the Desdemona-seeking Rodrigo into his plan as his puppet, promising Rodrigo's crush to him at the plot's completion. In this plan, Iago seeks to gain the complete trust of Othello, break the trust between the lieutenant and the general, and perpetuate a lie that Desdemona cheats on her husband with Cassio. When the sad story unfolds, Iago beautifully wields all the characters into his trap. Subplots surrounding Rodrigo's questioning of Iago, Desdemona and Emilia's (Iago's wife) debates over the roles of women, and Cassio's longing to gain the trust of Othello again add a new layer to the story. In "Othello", a cruelly natured man devises and implements a nefarious plan to destroy Othello, his wife, and their livelihood. 

Throughout this story, Shakespeare uses this brilliant play to express subject matters relevant to both the Renaissance and the present day. Othello's downfall, though tragic, illustrates a belittling that gnaws at all humans from time to time. He transforms into what Iago describes as a green-eyed monster, yet the Moor's experience differs very little from most humans. Jealousy strikes at the core, making another's possession more appealing their one's own. Even today, extremely strong relationships end because envy strikes one of the members. It sparks high tempers, makes people Iago-like madmen, or creates an uncomfortable passive aggression that erodes a relationship. From "Othello", the reader learns to convey their thoughts in a manner opposite that of the Moor. Instead of asking Desdemona about her status with Cassio, Othello acts bitter toward her. In addition, the play shows how the subordination of women often leads to unnecessary suffering. The source of such disaster stems from a sense of duty for wives to obey their husbands. From beginning to end, Desdemona opts to remain silent, even as Othello inexplicably acts rudely toward her. By refraining to speak against Othello as a loyal wife, Desdemona faces the most preventable verbal and physical abuse from Othello. In a reversed manner, Shakespeare invokes his audience with a message on women's equality. While reading "Othello", one finds himself or herself immersed in an applicable world, where the character's actions dramatically mirror that of modern society. 

Though difficult to read at times, I recommend "Othello" to any experienced Shakespeare reader. This play showcases what seems in opinion as the best villain in literature. Iago excellently manipulates everyone around him, in such a way I find myself unable to describe in this short summary. Only in watching or reading the play, one sees how magnificently Iago gains the trust of his peers and slowly incepts the ideas of his plot into their heads. Without ever accusing Desdemona of cheating with Cassio, he sends the Moor into a jealous rage. Contrary to most of the plays I read, I believe it is easier to understand and more enjoyable to watch Othello rather than sit with the book. In a theater, the characters and their emotions come across clearer than the words on a page. Still, I find exposure to this play necessary for anyone who enjoys devise characters and clever literature. Shakespeare brilliantly develops his characters in "Othello", making the change in all of them quite striking. From Act I to Act V, the reader experiences a quick sequence of events that change the gentlest creatures into brooding monsters. Although "Othello" seems to difficult for anyone's first Shakespeare, I encourage those with a grip on the bard's words to read over this exquisite depiction of character change, truest antagonism, and enriching thematic work.

A Reflection on Newtown

At precisely 9:30am this morning, the nation participated in a extended moment of silence. Governor Dan Malloy of Connecticut requested the country's effort in order to commemorate the horror that occurred at this very time one week earlier. On a brisk yet not unpleasant, early winter day, children went into Sandy Hook Elementary School in Newtown, Connecticut to learn just like any other Friday during the school year. Suddenly, the hallways erupted with the echoes of gunshots, and fear filled within adults and children in the building alike. Coming into last Shabbat, it seemed that this event occurred in no ordinary December. The menorah and Christmas lights shined a little dimmer than the past few nights. Many media pundits called the Newtown shooting the worst travesty since 9/11. The 24-hour news cycle this week politicized the tragedy to a great extent, but they also showed the pictures of these children. MSNBC showed a photo of Daniel Barden on last night's broadcast, a little boy who aspired to fight fires one day. The gunman who walked into that school killed 20 innocent souls, flowers yet to bud, and he also took the lives of eight, brave adults, trying to protect their children. President Obama said it very nicely in his address to the nation last Friday that this event touched the lives of all parents, a majority of American citizens, regardless of politics. He then stated that his administration's silence on this issue ended last Friday. The shootings that occurred this year exposed the next term of Congress as an immense opportunity to change the country's policies on guns. In taking on this challenge, I recommend the nation restrict guns to a stricter point than their current status, keeping in mind and respecting the right to bear arms as part of the Bill of Rights.

 The nation proposed two directions in response to the Newtown shootings; 1.) impose stricter gun control or 2.) endorse an armed police presence in every school, perhaps even every classroom in the country. When I went to DC earlier this month, I participate in the L'Taken (To repair in Hebrew) seminar for Jewish youth of the Reform Movement. The weekend taught me much about the political process in Washington, but I took one class that taught me in particular about gun control. I came to understand why guns divide the country so greatly, and I learned how to achieve compromise with people whose views tend to lean conservatively on this issue. Unfortunately, I see no possibility of Washington fulfilling my dad's wish; taking all of America's guns off the street. Just as we uphold the first amendment so highly as an unbreakable foundation of our country, the constitution secures Americans' right to bear arms. The seminar explained passable legislation, which upholds the second amendment by controlling guns rather than so powerfully restricting them. In my stance on this issue, I grant the regular hunter the right to go onto a shooting range and participate in the sport as they wish. In addition, I find it fine for a person to hold a gun in their home if they feel it necessary for their protection. I disagree with its necessity, upholding studies that prove the greater safety of not possessing a gun in the home than owning one, but I respect that some people choose to arm themselves in the case of an emergency. However, I request that the only people who own a gun in either of these entities are mentally stable and licensed by the government to hold this fire weapon. At the L'Taken Seminar, they showcased legislation that restricted the purchase of weapons online or without a license at a gun show. Believe it or not, guns kill people, and the government needs to permit one to safely own such a powerful device. Most violent gunmen buy their firearms from the Internet or non-license required gun show. To supplement this legislation, I hope that the federal government takes action in January to mandate a waiting period that includes mental testing before anyone purchases a gun. Though most difficult to control, I finally recommend the government somehow require citizens who own guns to lock them in a safe when not in use. Adam Lanza obtained his weapons from his mother because they were in his house. Without any boundary between the gun and non-owners, this man horrified the nation last Friday. In proper licensing, background testing, and safekeeping, I believe the amount of gun violence in America will quickly decrease, definitely preventing anything as wretched as the ruthless murder of twenty children and eight adults.

 For others who wish to maximize gun use in American society,I deplore your efforts, as I feel, to show just how immature our nation compares to others. Today, the NRA suggested we provide armed security in American schools. I find it irrational to supply more guns to a society already plagued by such weapons. As a student, I see it equally irrational to guard a school like a military base or a prison. In DC, we lobbied to Representative Edward Markey of Massachusetts about Israel. We asked that the representative encourage the government to host similar mediatory meetings between Palestinian and Israeli leadership. In response, Rep. Markey's aides told us the congressman believes in the state of Israel, but he prefers to provide military aid rather than organize peace talks. Counterattacks to Palestinian missiles defend against one act of terror, yet diplomacy stops the destruction and death on both sides time and time again. A society that encourages protection over peace restricts its people. Imagine if mice operated guns as officially as humans, and we started with these mice in a single cage. To avoid their killing of each other, we place cages in between the mice. We protected the creatures, but now they live separate of each other because their society perpetuated protected hate over fearless peace. Shootings happen in many other places besides schools too. Do we need an armed guard in every movie theater, mall, and barber shop in America? Should helicopters fly over our parks "just in case"? Taking guns out of people who mismanage them limits the number of deaths at a much greater rate than placing cages in our own American mouse cage.

Humanity's Mission in the World

“When God began to create heaven and earth…” (Genesis 1:1). Thus, the Torah cycle starts a new with the thunderous rumbles of creation. With Simchat Torah this past Sunday, one year of studying Torah ended only to yield another of hopeful greater and more passionate learning and growth. In order to engage on this process myself, I decided to take my fourth annual attack at Genesis with a new perspective. At the end of my ninth grade year, my English teacher, Mr. Frey, lent me an extremely intriguing read. I chose to set it aside over the summer due to its subject matter. Bill Moyers’ Genesis: A Living Conversation shows the published discussions Moyers moderated a Columbia’s Jewish Theological Seminary. The participants include students, well-versed scholars, and ordinary people, all bringing forward diverse opinions. In saving this book for the fall, I strived not to replace my own interpretation with theirs but to supplement my knowledge of the Torah with the discussions in Moyer’s compilation. The chapters in the book focus on particular themes in the stories, expounding upon a single point in great depth. This fall, I join the conversation presented by Moyer and his peers. After reading their points, I strive to add my own. In addition, I strongly urge that all of my readers participate more now than ever. While exploring this book and my comments on it, share your own thoughts on the “theme of the week”. From Moyers conversation, I want to uncover a discussion of our own. Bereshit recalls the creation of the world, interactions between Adam, Eve, and God, and the Garden of Eden. Appropriately, the first chapter of this book digs into the core of what it means to create one in the image of God. To my pleasant surprise, Moyer’s group spent little to no time discussing the legitimacy over creation. They classify this story as an explanation to why humans exist rather than how they came into the world. According to this interpretation, the seven-day tale of the 5,000-year-old world is merely a formality, allowing even religious figures to adhere to the clearly evident and substantiate ideas of evolution. Instead of seeing the Bible as a scientific textbook, the text analyses Bereshit for its moral value. The clearest value the first two chapters of Genesis demonstrate is the importance of free will. God grants Adam and Eve unlimited free will over their entire domain in the Garden of Eden, but God also suggests an effort to which they put their energies. In engaging in free will, God intends they watch over the newly created world and all its organisms. To this point, the Bible serves as a mission statement and reveals the meaning of life. God says, “Be fertile and increase, fill the earth and master it; and rule the fish of the sea, the birds of the sky, and all the living things that creep on earth"(Genesis 28). Contrary to the currently commercial view of the world, humans neither own the earth nor bear no responsibility to it. Throughout the ages, humans consumed resources, decimated environments, and bore no ownership of their fellow inhabitants of the earth. God intends for human goodness to reign forever. Generations use their power to upkeep the world, and then they owe it to themselves to procreate in order to continue the process. God acts as a force for good, free will rather than this authoritarian commander seen later in the Bible and scaring certain individuals from religion altogether. In the Garden of Eden, Eve yields to temptation, destroying the perfection of the world. After her blunder, humans need to change their goal from retaining a perfect world to fixing a broken one. In very few chapters, the Torah draws a definitive mission for all human life. I found the conversation of Moyers’ first chapter extremely interested and refreshing. Unlike today’s usual discourse, the book opened opportunities to talk about missions in life versus spontaneity rather than the simple debate between evolution and creationism. Correspondent Roberta Hestenes raises a question about viewing life in terms of economic gain or social progress. Society dictates that we earn money to provide ourselves with a healthy, satisfying life, but the Torah suggests we collaborate toward a greater form of humanity every generation until we repair the world to its Edenesque state. I see the process in three steps to achieve personal happiness and fulfill this everlasting mission. First, the human needs to look at himself or herself as an individual. How can I improve as a person? Where do I want to be in one, ten, twenty, or fifty years? The personal angle remains the most selfish of the three, yet it is not necessarily a self-centered action. I merely intend to say that one should place themself in the perspective of the world and seek ways to arrive at happiness. Without this personal satisfaction, the other two, far more important steps fail to proceed. Second, the human must attribute some time to the familial or small group angles of life. We all came from some sort of family, and many of us enjoy the bountiful splendors of friendship. These joys require efforts, for they are essential to the mission of the world. Before looking at the globe at its greatest scale, one assesses their personal sphere. How can I, as an employee, enrich my coworkers’ lives? Where can I change the town around me? We look onto the people around us to assist them in achieving their individual goals, spreading bliss across the world. We also grow with our peers in this process, bringing us one step closer to a repaired society. Third, we all share a responsibility to fix the world. Over the years, some of us humans further increased the entropy of society, but all humans hold the potential to restore order. A Living Conversation contrasts the gift of life with the gift of death. Our amounts of time on the planet vary, but this “present” provides the perfect constraint to follow a concise mission. Every day, we make closer strides toward Eden, and one day, men and women will hopefully look upon their beautiful bodies and feel no shame without clothes anymore. In a world where people truly came together to respect each other, other creatures, and their earth, we will finally achieve our godly mission. Only in repairing the world toward God’s Eden are we made in the image of God.

Two Paths

With Rosh Hashana quickly approaching this Monday, the week’s Torah very appropriately discusses beginnings and endings. As the Torah concludes in the next few weeks, Moses says his last words before the Israelites enter the Holy Land without him. Finally, the Jews received their covenant with God, and Moses reminds them of the obligations acquitted to them. In order to live in the land of Israel with this holy benediction, God requires the Israelites to uphold the commandments of the Torah. Moses discusses a choice between two paths offered to every member of his caravan. According to his deal, the Jews either uphold the Torah’s law while receiving the highest blessings of abundance in crops, land, family, wealth, and joy. Moses warns of the awful curses destined to befall those who decide to disregard the Torah. Many parashot in Deuteronomy discuss blessings and curses for believers and the rest, and the decision makes itself very clear to a fundamentalist. According to a literal reader, the parashat, Nitzavim, says follow God without question or skepticism, or face unimaginable horror and toil. Jews, who interpret the Torah a bit looser, see the distinct choice by Moses in a different light. Nitzavim discusses destiny, an idea that offers that the actions of the past dictate the future and that some source predetermined all of these events to happen. The Torah portion teaches that every individual controls his or her own destiny. It relates a bit to karma, when the portion discusses receiving blessings for performing kind acts. However, Nitzavim reiterates a key point in the Torah. In one sense, God distinguishes Jews as the people destined to repair the world. From Adam and Eve all the way through Moses, the Torah contradictorily shows that God grants people free will. As the Jews stand before their Promised Land, Moses discusses how each Jew chooses their fate. He remarks the answers lie neither within the heavens nor under the seas. Personal journey relies on the choices of the heart and mind. Obstacles and blessings meander their ways in to life. Using values to approach them, actions of one’s own decision create an outcome. When reading about the week’s Torah portion, I thought of entering the Promised Land as taking an AP course. Sure, the amount of knowledge responsible in course like AP Biology is more than I ever needed to know in school in prior grades. I either study that information until I know the study of life better than my own personal accounts, or I decide to watch the Giants game instead. Even in grades and promotions, we select our path of life. As the shofar ushers in Rosh Hashana, choose wisely. Moses goes into detail about two diverged lifestyles. Moses says, “I set before you this day life and prosperity, death and adversity” (Deuteronomy 30:11). In his case, life and prosperity derives from adhering to the 613 mitzvot in the Torah. Following these commandments leads to the first path. In reality, Judaism is about very little. A famous Jewish prayer says the world relies on the three things: Torah (study) , avodah (worship and work) , and gemulit chasidim (acts of love and kindness). I read Torah in a mindful, critical setting. Using my “God-given” free will, I select which laws to deem important and follow every day of my life. Some say the Torah is out of date, but how many of us really condone murder? Or do not support the leaving a part of our earnings for those who are stuck at the bottom of society? Or calling mom and dad to see how their lives are? The Torah is much more than God dictating the hate of gays or the abhorrence of premarital sex. Selecting laws based on the morality is not akin to Judaism by convenience. On the other hand, selecting laws because of how difficult they are to follow is not a critical lens to Judaism. The Torah serves as a guide book on “How To Be A Decent Human Being”. As far as I am concerned, looking at the holy laws in this conscientious way truly leads to life and prosperity.

More than a New Year's Resolution

At the entrance of the land of Israel, God demands much of the Israelites before entering the land in this week's Torah portion. The reading includes a hodgepodge of commands the Jews need to hear upon reaching the Promised Land. At the beginning of the portion, God discusses how men go about pursuing various types of women. God discusses the laws of intercourse with captives of war, virgin fiancees, unengaged virgins,and women a man already divorced. The majority of the laws relate to Biblical times, and they are somewhat outdated for the women of today, making it seem like a woman needs to either belong to her father or her husband like an object. Later, God talks about punishment for men who commit foul acts against virgins. Moving on from such romantic topics, the next serious of laws pertain to loaning money to both Israelites and gentiles. For other Israelites, the loaner ignores interest, but one includes interest for non-Jews. Finally, God outlines who to welcome and exclude from the land of Israel. God encourages the Israelites to welcome Edomites and Egyptians for their generosity in times of famine with Joseph and trouble in the desert. Before the Torah concludes, a lot of the parashot, like this week's Ki Teitzi, review the laws necessary for the Jews to go about life in the land of Israel. In the midst of these several, random laws, God makes a stern claim about keeping promises. God asks of the Jews to keep their promises. Breaking a promise with God equates to a sin. Vows with God are not necessarily extreme either. Once one makes a vow, God expects one to see it through its finish. Empty promises are easy to produce. Success derives from effort more than anything else. By setting a goal or making a vow, we create a standard for ourselves. God expects us to strive toward this direction, not simply observing a law but also maintaing our own integrity in the process. The commandment encourages us to chase our aspirations further than we sometimes want to go. One famous promise explemplifies the importance of this following. John Kennedy swore to send Americans into space. Imagine if the president created this hype without a plan or an effort afterward. The promise was to his people rather than God, but it nonetheless required more than simply "talking the talk". With this in mind, it seems appropriate to discuss this law as September approaches. Rosh Hashana and Yom Kippur seem like perfect times to form promises with God and ourselves. Rosh Hashana represents a new beginning a time to call for an end of old weights and unnecessary existences of problems. Yom Kippur provides the opportunity to address these issues and conceive ways to correct them. The High Holy Day process involves a lot of self-reflection and the settings of goals that address our moral beings. Whether one believes in God or not, this time of year allows us to make vows to ourselves on how to improve our decency. God or no God, it remains important to pause and sift through which actions during the year were righteous and which harmful. Of course, these vows are more than new years resolutions. In January, many of us swear to lose weight or stay organized. On Rosh Hashana, we determine our direction toward making society more habitable. We humuliate ourselves in thinking about our sins, and then we set goals to address the desparities of our better spirit. This year, I challenge any reader of this intrepretation to take action with this law. Make a promise to God or yourself that pertains to how to improve your moral character. More importantly, push yourself to continually follow this goal until it is as real as the late Neil Armstrong's footprint on the Moon. Rather than fearing a sin against God, keep this promise to not sin against yourself by losing this opportunity for imrpovement.

My Thoughts on Camp Shomria 2012

After 6 weeks away from the computer in the Catskills Mountain, I returned this past Sunday from a very relaxing, fulfilling summer at Camp Shomria. The past month and a half was a wonderful experience, creating lifelong memories, inside jokes, and friendships with some of the most special people in my world. More than any other year, my time at Camp Shomria went by so much quicker than I wanted.  I left the Tenefly bus stop, and the bus returned there again in what seemed like the blink of an eye. Within that blink though, I experienced so much. Some highlights include visiting our sister camp in Perth, Canada. I met the twenty Canadians who accompany my American kvutzah (age group) for a month long trip to Israel. The border-crossing trip commemorated the start of the 100 year anniversary of Hashomer Hatzair, the youth movement that runs Camp Shomria. The celebration culminated in a concert called Shmutzstock, a night of peace and love with songs revolving around a theme of home. The performances were stupendous. I still feel the excitement in my stomach when I remember hearing a rocking rendition of "Come Together" echo with a full moon and an absolutely gorgeous lake in the background. The night was perfect, definitely a highlight of my tenure with Hashomer Hatzair. Another striking event that comes to mind is when my kvutzah traversed 32 miles of the Delaware River by canoe.  While the Delaware is no thrill ride with white water rapids, the scenery by the banks is gorgeous. I bonded with everyone, floating downriver and soaking up the lesser developed portion of the river. I find it hard to believe that the metropolis of Philadelphia lies at the delta of the same river we canoed. It was one of many unforgettable experiences. Once again, the camp surpassed my already high expectations in what a wonderful summer was in store.

Each summer I come home, I feel like I just finished the best summer of my life, yet the following summer always surpasses its predecessor. Every year seems a little better at Camp Shomria. As part of the oldest kvutzah this year, I took on some new responsibilities this year. Part of our new tafkid (task) meant washing the pots from time to time rather than the regular dish cleaning and painting a recycling center. However, most of it was far more enjoyable than pots. The tzofim gimmel summer focuses around a number of projects the kvutzah completes as a collective. The first of these tasks is constructing a raft out of solely air tanks, twine, and logs. It involves a strong background in lashing. As much of a tradition as it is to build the raft, it is just as common for it to sink at the bottom of the lake. Due to a lack of floatation, our raft failed to carry us cleanly across the lake. Nevertheless, the experience fulfilled us with a sense of accomplishment. During the fourth week, we wrote a play to be performed for the whole camp. Parodying "Ferris Bueler's Day Off", we made the Beit Tarbut (play/culture house) roar with laughter. Hearing congratulations after the final lights closed, I felt so much pride in myself and my kvutzah for our accomplishment. Usually the Hadracha (staff) write and perform these evening plays. We took on the workload, and we really triumphed. Now, we needed to write a daytime activity. Again, a similar feeling of pride rushed over us when we finished not only a daytime activity but an ash laila, a follow-up activity in the middle of the night. The concluding project of the tzofim gimmel summer is the most daunting of them all. Hadracha put us in charge of constructing mifkadesh, a huge sculpture that catches on fire and lights up the night for a formal meeting of the camp.  The construction of mifkadesh involves a lot of perseverance, an intense work ethic, and plenty of devotion. We pulled it off wonderfully, feeling truly ready to enter our stage as kibbutzi (councilors in training) and begin to think about our trip to Israel.  The last two summers, I felt like an outsider just entering an already existing community. Now, my kvutzah took ownership over a place that taught each of us so much about maturity and friendship. When I look at the painted recycling center, I see the eight other people who assisted me in that job. We only began leaving our mark on those hallowed grounds in Liberty, New York, and I look forward to continuing that process.

Returning home is a daunting task at times. When people ask what happened at camp, I just want to tell them so much. If they follow with what the best part of my summer was, I always respond with the same answer. I loved strengthening the friendships I made over the past two summer over the course of the last six weeks, especially with my kvutzah. To think I wandered onto Camp Shomria not knowing anyone but my cousin (who actually missed my very first day of camp for a fourth of July celebration) baffles me. Saying goodbye and hugging all my friends, I felt connected in some way to each member of the Moshava. Last year, I left Mosh, feeling I grew with my kvutzah. Of course, we fought last year. What group of distinctly different fourteen agrees with each other all the time? At the start of this summer, we knew about the tasks ahead of us, and we approached the summer grown and ready. We dedicated ourselves to preserving this idea of kvutzah, the concept that any assortment of Jews going into the same grade can cooperate and work well with each other. I like the idea kvutzah most because it forces me to strive toward friendship with entirely different personalities than I usually bring into my life. I learned how to write a play with people who I fought with constantly only two summers ago. I thank all of hadracha for making this summer as spectacular as it was, especially my madrichim.

Now, I just need to wait 323 days until next year!

Loyalty and Snakes

As the Israelites continue their journey through the wildness in this week's Torah portion, they grow increasingly reckless. At first, the portion opens with God ordering the priest, Eleazar, to perform a ritual involving a sacrificial cow. By completing the action, Eleazar supposedly cleanses the community, clearing them of many sins they already committed in the desert. Suddenly, Miriam's death disturbs the group like an unexpected sand storm. The people begin to rumble about how their affliction in the desert seems worse than their suffering in Egypt. Some Israelites even suggest turning against God and returning to bondage. The Israelites complain about their dire thirst, begging Moses for a solution. Their leader seeks help from God, who commands Moses to strike a rock with his rod.  With the same rod that split the Red Sea, Moses unleashes a gushing water source. Though the Israelites quiet for a bit after Moses reveals the water supply, their previous remarks strike God very deeply. God calls Moses and Aaron's attention, scolding them for allowing the Israelites to grow so reckless. As leaders, God asserts that Moses needed to stop the situation before it wreaked such havoc.  For failing to maintain the people's loyalty to God and general order, God revokes the leaders' right to enter the Promised Land. Though Moses and Aaron continue to lead the people toward Canaan, God never allows them to inhabit their final destination. Only their descendants establish settlements in the Holy Land. Still, the Israelites murmur thoughts of returning to Egypt and mutiny. God sends a group of serpents to teach the travelers a lesson. The snakes bite anyone who shows disloyalty to God, Moses, or the Israelite nation, but Moses constructs a figure that heals such bites.    At the conclusion of this week's Torah portion, God uses this method of association to remove this bitter sentiment among the Israelites.  

The week's Torah portion focuses on loyalty, a unanimously important trait throughout humanity. God punishes Aaron and Moses on an account of loyalty. With feelings of returning to Egypt rising, God expects Moses and Aaron to address the situation. Instead, Moses and Aaron lose trust in God, ultimately betraying their covenant. Just as with any relationship, God feels greatly disappointed after putting years of work into enriching these Levites’ lives. In this story, the allegiance of Aaron and Moses failed to belong to their leader, but similar cases occur among friends. Whether one is an authority, friend, or acquaintance, supporting each other matters. Loyalty encompasses respect in any case, for it requires the utmost courage to protect a friend in need. When the people cry against God, Moses and Aaron stand by the rebels. Similarly, the serpents bite whoever is disloyal to God. The sting of a snake bite feels analogous to betrayal by a peer. In this Torah portion, God deems loyalty an important trait. Like a parent or teacher, God implements a strategy to teachers these subjects how to behave. In the Ten Commandments, God demands that the Jews only worship Adonai, the one God.  The Torah continually emphasizes loyalty as one of the most valuable, personal qualities.   

            During every age and era, loyalty sustains the human condition. At its most primitive times, loyalty simply increased our chances of survival. Instead of fending for food on one’s own, we serve each other meals or used to hunt in packs. Humans depend on each other for basic needs, and for that reason, no one can ever live at an entirely independent state. The Torah emphasizes loyalty because humans necessitate it. Throughout our lives, we continually develop deeper and deeper support systems.  While the emotion of betrayal hurts more than anything on this Earth, the joy of friendship enriches us. It is important to discover and acknowledge the existence of advisors and friends. Physically, our skeletal and muscular systems protect us from pain, but emotionally, only a tender heart and listening ear coupled with time eases that grief. The difference between loyalty and empathy lies within consistency.  When the Beatles sung about receiving a little help from their friends, many instances of genuine friendship probably influenced Ringo Starr rather than just one moment. Without loyalty, the world turns into an incredibly lonely place. Friendship makes life more than work and rest on the Sabbath. Whether many of us want to or not, social interaction is a part of our society. We need a supportive smile to brighten our darkest hours.  

Demanding loyalty is a much easier task than actually exhibiting it. We need to express loyalty to absolutely everyone we deem valuable. For Moses and Aaron, they need to support the highest authority of God and minor acquaintances that joined them in the wilderness. With friends, the loyalty goes best with honesty and acceptance. By continually strengthening the friendship through these three qualities, I find one creates some of the strongest imaginable bonds. I often see an instance of disloyalty among my peers where an individual acts differently in a group as opposed to one on one action.  Through being a loyal friend, one needs to show integrity, supporting a friend whether zero or a million eyes watch a situation. With an authority, one needs to demonstrate poise and respect. Again, integrity plays an important part in being a loyal subject. It is against my nature to tell someone not to question authority, for even I question God’s law from time to time. With a teacher or executive leader, however, one should always follow their sensible orders. I emphasize the word sensible because sometimes our rulers lead us astray. Of course, the Torah also teaches us to respect those invaluable to us. In any case, we should respect those around us. Otherwise, the consequences could hurt much worse than a snake bite.

Fear Leads to Forty Years of Wandering

A number of people know that the Israelites wandered in the desert for forty years before reaching the Promised Land, but less in this majority recognize the significance of their delayed travels. It actually took the Israelites a mere two years to escape Egypt and reach Israel. Just before entering the land flowing with milk and honey, God asks Moses to send a representative from each of Israel's twelve tribes to survey the land. The committee goes into the land of Canaan, astonished by the sight of it. They feast their eyes on the gorgeous landscape of Israel, particularly its beautiful valleys and vast desert. To prove the goodness of the land to the others, the scouts return with the fruits of the land. The Israelites bring seasonable grapes almost too large for them to carry, and the people rejoice that God promises them such a wondrous land for their descendants.  Unfortunately, the scouts find one fault in the Promised Land. While observing the beauty of Canaan, they notice that certain nations already inhabit the land. Ancient peoples, such as the Canaanites and Amorites, outnumber the Israelites. Hearing the news, the Israelites stop eating the delicious fruit, and the group enters a panicked frenzy. God stumbles upon the scene with disgust, for God promised them this land. The Israelites doubt God's covenant, and for that, they deserved punishment. For questioning God's power to bring the Israelites into the Promised Land, God commands Moses to lead the people toward the Red Sea. With the except of the scout who continued to believe in God's might, God allows no one of the first generation to escape Egypt to see Israel. Instead of entering Israel after two years of wandering, the Israelites travel for forty additional years.

Though God sentenced the Israelites to this fate, the eleven scouts who doubted God ultimately doomed themselves. After seeing a gorgeous landscape decorated with fruit, the scouts reported about their enemy. God offers so much to the Israelites by presenting them with the land of Canaan, and they thank God by fearing their settlement. Some suggest they return to Egypt, taking slavery over imagined death. Whether one believes in God or not, the passage offers a lesson in taking chances. The Israelites fear the Amorites and the Canaanites when they enter the land. During the portion, the other nations threaten the Israelites in no shape or form, yet they appear terrifying at first glance. Entering a new home is a frightening endeavor, but we need to push forward sometimes rather than retreating to what we know. The Israelites ask to return to Egypt, a familiar entity, even if that familiarity brings horrible bondage with it. The entire generation suffers as a result of the fear and doubt that exists among them. Worrying never solved a problem. Rather, it always dramatizes the issue, intensifying the emotion.   In any moment of stress of nervousness, it is easy to retreat toward our comfort level, but we miss the thrill of accomplishment and adventure by taking this action.

The worst kind of fear is one that prevents us from taking a chance. The leap of entering Israel promised much more reward than escaping to Pharaoh. Like a runner overloading their system to earn their personal best time, all people need to strive to excel. The majority of people put in the adequate effort to succeed in an endeavor. It takes a special individual to soar beyond expectations, taking a risk from time to time. The effort it takes to excel is analogous to the strength of confronting nervousness. Sure, some risks are not worth the leap. Trying to survive a jump from a faraway height is not a smart choice without proper training, but we need to take our own jumps that match our personalities. Tomorrow, I celebrate the conclusion of my freshman year with a trip to Six Flags. I only went on my first roller coaster last year, and this year, I hope to conquer the tallest, scariest roller coaster in the park: Bizarro. Taking chances revolves around making sensible yet risky choices. I know my limitations, but riding this coaster is something I can overcome. The Israelites knew Israel was a risk worth taking. If the fear is assailable, face it. Otherwise, we find ourselves wandering in a world of sand for forty or more years.

Power in Numbers?

The book of Leviticus and the book Numbers occur at very similar times in the Israelite's journey. Leviticus tells the story of God explaining the laws to Moses and Aaron, who then repeat them for the nation. In Numbers, the Torah tells the story of what actually happens during the forty years the Jews spend in the desert. The fourth book begins with God requesting that Moses and Aaron take a census, thus explaining the name Numbers. The Israelites organize themselves into twelve tribes, each named after one of the twelve sons of Jacob. The tribes vary in size, but the total number is 603,550 men ranging from ages 20 to 60 years. God seeks to gather an understanding of the size of Israel before they venture too far into the desert.

The people of the Torah and common members in any modern democracy govern themselves in similar ways. In both systems, the few lead the majority, representing those who put them in power. Just as Moses represents God to the 603,550 male Israelites. their wives, and their children,  Barack Obama symbolizes the United States and the majority of voting citizens who selected him for office. However, many Israelite's opinions mostly likely differed from those of Moses, and many see the Obama Administration as an abomination. Leaders intend to represents those who put them in power, but matters often go askew. Would it not be better if we removed the middle man? How different would society be if the many ruled over the many?

While the support of many people brings about positive change,  true success starts with the solid control of one, firm leader. Such a person propels a movement to its great accomplishments. When committees converse controversial issues, progress stagers in debate. With any group, organization is the first key to success. All achievements begin with a plan, and one individual overseeing this preparation traditionally makes the execution more direct. Throughout history, the greatest protests started with an idea and a thinker. Then, that person spread their thoughts to a larger movement. Martin Luther King, for instance, spurred one of the most driven movements in American history. He embodied his cause, organized his thoughts, formulated a plan, and then called on the support of others.
Power in numbers only comes last on the list of ingredients for change, following decent leadership and  strategic planning. In the cases where few rule over the many, no disconnect exists. They simply gather the thoughts of their subjects, communicating them to God or the world.

Sharing the Land, Sharing the World

Leviticus concludes with a double-passage of parashot Behar and Bechukotai. In Behar, God discusses a number of various laws relating to the Israelites and their society in the new, promised land. God deems every fiftieth year as one of jubilee. When the special time arrives,  God requires all owners to free their slaves. God allows the Israelites to make their neighbors indentured servants if needed until the year of the jubilee.  In this system, neighbors lift each other out of the crippling poverty.  The passage also discusses how to go about selling and redeeming land for the different types of citizens in Israel. Parashat Bechukotai  begins with God boasting about all the blessings one reaps by following the Torah's commandments. God offers a surplus of food, everlasting protection, and a fulfilling life. Then, God explains in much more detail the punishments for heretics.  According to the Torah, punishment includes a sevenfold curse from God, such as a rampage of wild beasts and an outbreak of pestilence. To close the book of laws, God reveals the oppositions of accepting or denying these commandments to the Israelites.

While discussing land owning lands, God sternly proclaims, "But the land must not be sold beyond reclaim, for the land is Mine; you are but strangers resident with Me" (Lev. 25:23).  God essentially restricts the Israelites from over-farming the land or overstepping their right to change the terrain. Jewish tradition teaches that each individual owns their body, but they return this body to the world at the end of their life. Likewise, the land provided to a homeowner never truly belongs to him or her. When granted fifty acres of wheat field, one needs to care for the land more carefully than as if it were their own. God commands that each farmer abstain from reaping their crops every seventh year to allow the fields to rest. To offset hunger during this rest, God promises a sufficient crop in the sixth year. The Torah proclaims that God only allows people to borrow the world, and we must therefore care for it like another child.

The Torah only refers to land as belonging to a higher power, but other items perhaps equally belong to a higher power such as God. Even though we claim our properties, we own nothing in the entire universe. Our own bodies decompose into the Earth after our time on the planet. (In Lenin's case, his body now belongs to the people of Russia.) We rather collectively own the universe for a period of time, and then we pass it onto the next generation until life as we know it reaches its climax. Instead of thinking of a world in terms of dollars and cents, people should ponder how their actions benefit society as whole. Throughout the twentieth century, the European nations and the United States competed against one each other to achieve industrial superiority. Although Europeans starved due to a lack of food, farmers in the Midwest dumped pounds upon pounds of produce to avoid high shipping costs. The result of this isolationism caused two world wars and a series of smaller wars that supposedly avoided one on a larger scale known as the Cold War. Rather than a Communist upheaval of society, I suggest we invest in working as a universal society. Like the Torah says, we should work in the image of God, respecting the land granted to us and the benefits it reaps. Why should a family of four own three laptops if a family of five only knows the Internet as "Western concept"? By balancing how we use our fields, we level societal gains with others' losses. Remain mindful of others, and treat the whole world as if nothing exists solely for yourself.

Reform Judaism's View on Homosexuality

As we finish this year's reading of Leviticus, God shares many commandments with Moses and Aaron in this week's parashat. Aaron's sons anger God by entering the Tabernacle's holy shrine without permission, so God starts by laying the guidelines for Aaron entering this place. In this sacred spot, God appears in the literal shape of a cloud. God commands Aaron to only enter the presence of God with permission and sin and burnt offerings. Following these rules, God shows Aaron how to atone for himself and the entire community on his behalf. God reveals the details of the holiday now called Yom Kippur, the day of atonement.  According to the Torah, the Israelite community apologizes for their transgressions by sending sacrifices to their priest. Once the priest sends these offerings, God pardons all who participated. Today, we immerse ourselves in prayer to receive positive judgement from.  The next set of laws restricts Egyptian practices the Israelites witnessed during their time as slaves. Some of the rituals include the prohibition of incest and the controversial ban against homosexuality. The combined parashot of Acharei Mot and Kedoshim concludes with a series of various, many of which appear earlier in the Torah. God reviews how to sow crops, and this section ends with the mentioning of a few of the Ten Commandments received on Mount Sinai.


To many, the restriction against same-sex relationships seemed harsh and unappealing to include in the Reform Movement's practice. In the sector's early stages, rabbis discussed how to interpret the Torah in a way that included gays and lesbians to join their congregations. The rabbis understood the commandments' purpose as a way to avoid resembling the ancient Egyptians. During Biblical Times, ancient Egyptian priests made love to one another to show their affection to idols.  The Reform Movement viewed the commandment as a way to avoid polytheism, but they denied the overall immorality of homosexuality. Reform Jews accept an individual of any sexual preference to join them in prayer and celebrate the holidays.  In fact, many synagogues encourage the places of worship to establish a safe environment for people of varying sexual orientation. A number of gay and lesbian rabbis in the Reform Movement lead vibrant congregations, and their temple members view their leader based on the quality of their job performance, not who they love.  Reform Jews see love as a universal entity, and they recognize that sometimes love involves a man and a woman, two women, or two men. Psychologists agree that sexual orientation comes at birth, and gays and lesbians have very little choice in the matter. Therefore, Reform Jews find it pointless to exile someone whose preference is inadvertent . While the Conservative and Orthodox movements remain hesitant about the LGBTQ community joining them, the Reform Movement welcomes them with open-mindedness and most likely a smile.

Last year, I wrote "A Modern Debate From Biblical Times" where I discussed a few strategies to combat the thought of homosexuality as an abomination.  Upon starting my freshman year, I joined my school's Gay Straight Alliance. I suggest all schools embark on creating the same club in their establishment. Every Monday, we discuss issues facing the LGBTQ world, brainstorm ways to make our school a safer environment for out of the closet gays and lesbians, or just hang out, providing an accepting safe haven for already out of the closet students this year. Since our founding, a number of students felt safe enough to come out of the closet before us. We embraced the courage, and one time even bought a cake to celebrate the effort it took for them to reveal their true identity. A few of my personal friends told me about their sexual orientation this year, and I treated them the same as before. Some of my friends even began exploring relationships of the same sex. Just as with friends in a straight relationship, I teased them to no end, but I in no means judged them for their union. If I thought anything, I judged them positively for finding each other. With the organization of another temple youth group, my synagogue hosted an event for Keshet, a Jewish organization for LGBTQ rights. We participated in a seminar that explored elements of further acceptance in this realm. The instructor split us into groups, each needing to list common attributes of men and women in a box. Outside the square, the instructor told us to write statements about what happens to someone who steps outside this stereotypical box. Then, we regrouped to discuss how to prevent some of the negative side effects of stepping outside the box. During the second half of the seminar, we discussed what each letter in the LGBTQ acronym meant, finding way to create safe communities for each of these sectors. Finally, I vowed to remain silent during the school day a few weeks ago. During the Day of Silence, one receives a t-shirt, and they keep quiet for all six hours of the school day. The exercise symbolizes the intimidation gays and lesbians feel before they come out of the closet, and it strives to promote empathy for students who fail to realize how these afraid people suffer.  I learned how people respond to someone who makes their differences publicly. When people prodded me to talk, I released gays receive similar or even harsher methods of intimidation.  We pleasantly witnessed New York, Washington, California, Maryland, and New Jersey join or increase hopes of joining the list of states with legal same-sex marriage this year. In the future, I strive to see a world where many more people see homosexuality as a minor personality trait rather than an abomination.