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dumpsterprophet

*has a gay little theology question that angers the pastor*

haileyastraea

*has a gay little theology question that interests and pleases the rabbi*

dumpsterprophet

This is not the first time I've gotten this exact comment about a rabbi liking the gay questions and let me say how does it feel to have religious leaders this cool

magenkeshet

feels awesome, heals the trauma

One of the regular workers at the kosher station in the dining hall who’s usually just like sitting in the back was serving food today and when I was waiting for my food he said, in the most heavy Russian accent and with the biggest smile, “you excited for holiday?” and I have never felt so connected to another person in my life

#quarantine has that effect tbh #sukkot

transrav

Things you CAN do on Shabbat and Yom Tov

- pray

- read psalms

- read the week’s parshah and haftarah

- talk about the week’s parshah and hadtarah with other people

- read a book

- hang out with friends

- go for a walk

- do a puzzle

- sing zemiros (many siddurim have zemiros in them, or you can get a Jewish songbook)

- dance

- eat some comfort foods

- play with a pet

- do yoga

- meditate

- take a nap

- think about the good things that happened this week that you are thankful for

- think about your goals for this coming week

- talk to yourself

- hang out with friends and family

#:)

fageleh

I haul out my copy of the tanakh, a huge five-subject notebook, three pens, and a pink highlighter. I set them on my desk in front of a very small burning bush which emits no heat. I demand answers from G-d.

ailichi-deactivated20230730

BASICS IN HEBREW

hello (lit. peace) - shalom - שלם

good morning - boker tov - בוקר טוב

good afternoon - achar tzohorayim tovim - אחר הצהריים טובים

welcome - baruch haba (m) / barucha haba’a (f) - ברוך הבא / ברוכה הבאה

how are you? - mah shlomcha (m) / mah shlomeych (f) - מה שלומך

what’s happening? - mah korey - מה קורה

my name is [x] - korim li [x] - [x] קוראים לי

please - bevakasha - בבקשה

thank you - todah - תודה

thanks so much! - todah rabbah - רבה תודה

you’re welcome - eyn ba’d mah - אין בעד מה

excuse me / sorry - slicha - סליחה

good evening - erev tov - ערב טוב

good night - lyla tov - לילה טוב

see you soon / goodbye - lehitra’ot - להתראות

killerchickadee

Because every Rosh Hashanah mask needs a bee playing a tiny shofar, right?

runrundoyourstuff

Moses, Teshuva, and the Difference between Modesty and Self-Depreciation

As we go into this last week of the year (on the Hebrew calendar), and finish preparing ourselves for the intense spiritual experience that are the Days of Awe, I’m thinking a lot about Moses. Partly because, as is typical of the book of Deuteronomy—from which the last and next several weekly Torah portions come from—he is featured heavily in the weekly parshiot. But I’m not thinking as much about this, of this grand speech he makes at the end of his life. No, I’m thinking more about the a moment in the beginning of his story—a moment from the book of Exodus, that we genenrally read about around the time the other New Year (the Gregorian one in January), in Parshat Shemot, when Moses first encounters G-d in a direct way, in the form of the burning bush.

From the moment that Moses encounters the bush—and knows it to be G-d—the text pays particular attention to his fear. (For instance, the contrast of the biblical narrator going out of their way to tell us that Moses initially looks at the bush and says “I must turn aside to look at this marvelous sight” in Exodus 3:3, and, only a three verses later, in 3:3, once G-d reveals G-dself, the narrator again specifying “Moses hid his face, for he was afraid to look at God.”) This fear comes to a head, though, once G-d orders Moses to return to Egypt and, in a story that many of us know well, demand that Pharaoh let the Israelites go.

Moses protests: “Who am I that I should go to Pharaoh and free the Israelites from Egypt?” (Exodus 3:11). And initially G-d reassures him, but Moses is not reassured, and he asks a question that, while reasonable, seems to me to be a way to try to wiggle out of something that he is understandably terrified to do. He asks: "When I come to the Israelites and say to them, ‘The God of your fathers has sent me to you,’ and they ask me, ‘What is His name?’ what shall I say to them?” (Exodus 3:13). Again, G-d patiently reassures him—not only answering the question, but indeed spelling out some semblance of exactly what would happen, so Moses knows what to expect. (This is a strategy that I’ve used myself when my anxiety is flaring up. Check the facts. Learn what I can expect so I can prepare mentally.) But Moses is still not convinced. He asks another question, a either a more desperate attempt to wriggle out this thing he is terrified to do, or genuinely him spiraling into anxiety circles: "What if they do not believe me and do not listen to me, but say: The LORD did not appear to you?” (Exodus 4:1) And G-d continues to patiently answer, this time giving Moses an experiential demonstration—more ways for Moses to check the facts.

But Moses is still not reassured. And at this point, he moves away from trying to wriggle out of his destiny with questions, and gets more directly to the point, framing a seemingly logical argument why he is not the best choice to do this work: “Please, O Lord, I have never been a man of words, either in times past or now that You have spoken to Your servant; I am slow of speech and slow of tongue” (Exodus 4:10). G-d is still patient. Reassures Moses that G-d will be with him and teach him what to say.

Moses is still not placated. And here, finally, at last, he gets to the heart of what this entire exchange has in my view been about all along, and makes a desperate request of G-d: “Please, O Lord, make someone else Your agent” (Exodus 4:13).

And here, we are told, at last G-d patience runs out. The text specifies "The Lord became angry with Moses” (Exodus 4:14).

The story continues on from there. Moses goes. We know the rest.

This above dialogue is often held up as evidence of Moses’s humility. I’d like to push against this notion. To me, this is not modesty. This is not humility. This is self-deprecation—quite possibly genuine—and maybe low self-worth, and definitely fear. It is self-deprication and anxiety strong enough that for a long period it very much almost prevents Moses from doing whatever it is that G-d (and the Israelites) need him to do.

G-d is willing to patiently provide Moses with all the tools he needs to take the step, but G-d is insistent that he takes that step. In this case, G-d will not take no for an answer, will not let Moses weasel out of what the right thing to do is because he is afraid.

This is not humility. This is self-deprecation. This is fear. Moses is afraid. And, at G-d’s insistence, Moses does it anyway.

There is a lot to fear in our world right now. And these upcoming holidays are scary. They demand of us a process of teshuva—soul-clensing repentance—which itself can be daunting and scary.

And we have to do it. Whatever it looks like—whether it has to do with the upcoming holidays and their traditional observances or not. We all have soul-searching to do. And, more importantly, we all have to translate that soul-searching into productive action in the world. That doesn’t mean that we have to do it alone. Over and over again, G-d promises to be a support system for Moses. G-d provides resources, tools to help Moses. And G-d also identifies others who will contribute to Moses’s support system—his brother Aaron, the elders of Israel. Moses is not alone. Neither are we. And it’s still scary. And we still have to do it. Convincing ourselves not to be afraid is not the point. There’s an oft quote proverb attributed to Rabbi Nachman of Breslov: “The whole entire world is a very narrow bridge. The important thing is not to be afraid.” With all the respect that is owed to Rabbi Nachman, I would like to provide a slight amendment: “The whole entire world is a very narrow bridge. The important thing is, if you are afraid, to cross it anyway.” Shavuah Tov, a meaningful week of reflection to all of us, and a very very happy new year.

bisexualmoses

“I am a Jew because  Judaism demands no abdication of the mind.  I am a Jew because  Judaism asks every possible sacrifice of my life.  I am a Jew because  wherever there are tears and suffering the Jew weeps.  I am a Jew because  whenever the cry of despair is heard the Jew hopes.  I am a Jew because  the message of Judaism is the oldest and the newest.  I am a Jew because  the promise of Judaism is a universal promise.  I am a Jew because  for the Jew, the world is not finished;  human beings will complete it.  I am a Jew because  for the Jew, humanity is not finished;  we are still creating humanity.  I am a Jew because Judaism places human dignity above all things,  even Judaism itself.  I am a Jew because  Judaism places human dignity within the oneness of God.”

— Edmund Fleg (via lodubimvloyaar)

jewish-privilege

is there a greeting to say on yom kippur?

“G’mar chatima tovah” or “G’mar tov” which means “May you be inscribed for good in the Book of Life”

“Tzom kal” or “Have an easy fast”

“Gut Yontiff” for Ashkenazi Jews which is Yiddish for Good Yom Tov and can be used for any of the Yamim Tovim.

Just don’t wish someone a Happy Yom Kippur. While I think most people will take it as someone meaning well, it really doesn’t make sense.

92ny

Reset: a song for the New Year sung by communities around the world

We hope your New Year is full of love and gratitude!

shalomyall

There’s something about recognizing sunsets as beginnings rather than endings, there’s something about hands, beckoning light toward you, covering your eyes, uncovering joy.

challahbeloved

Jewishcore

Messy bookshelves, over spilling with Jewish literature, Chumash, and siddurim

Freshly baked challah on Friday night, the steam still rising from it

Shabbos dinner table, chairs packed on all sides with friends and family

Zemirot and niggunim sung late into the evening

Mismatched mezuzot throughout the house

Shabbos and holiday candles burning, bringing light to this world

Fairy lights and flowers in the sukkah

Lively discussion

(inspired by a twitter post from @ TheTonightSho)

jewitchry-deactivated20210721

In Judaism, there is great power in found in both words and names. HaShem created the Universe through the power of speech, literally speaking it into existence*. In Kabbalah Maasit, or practical Kabbalah, we see the names of HaShem used to create tangible change. In other forms of Jewish mysticism, and even every day practice, the names of HaShem are used to protect Jews. The true name of HaShem is intentionally ineffable, unable to be accurately spoken aloud, and for good reason. Instead, we frequently call G/d “HaShem”, which literally translates to, “the name”.

When Avraham and Sarah became the first Jews, their names were changed from Abram and Sarai, an ever present reminder of their Jewishness and covenant with HaShem. However, like many things, Hebrew names have evolved over the centuries. Here is everything you’ve ever to wanted to know about Hebrew names…… KEEP READING

queer-talmid

The Power of Submission

So, look, I know this doesn’t sound like the title of an Elul post, but hear me out, ‘kay?

So I was browsing the prayers for Rosh HaShanah and Yom Kippur, and came across the line “Like clay in the hands of the artisan are we in in your hands”

Something about this admission of weakness and vulnerability feels so powerful to me. How courageous to say “I put myself in your hands.” What a show of trust

One of the important elements of Rosh HaShanah is making Gd our king, and to me part of that is submission, this ultimate show of trust and vulnerability, walking into Gd’s throne room, kneeling at Gd’s feet, saying we are yours

To stand in front of Gd and say “This is who I am, this is what I have done, and I am here to ask your forgiveness and aid.” This is not the behavior of a weak person, because to face one’s actions and their consequences, to take responsibility for one’s choices, to accept one’s weaknesses, to ask for help- these are some of the bravest things a person can do.

The Days of Awe are a time of introspection and contemplation. A time when we are at our most vulnerable, laid bare before Gd. And we choose to do this, year after year. We come before Gd and say “we have sinned, we have erred, and we put ourselves in your hands.” Year after year, we choose to make Gd our King and submit to Gd’s rule. And it is at this time of year that we are closest to Gd, when we know our prayers will be heard.

Because when we choose Gd, Gd chooses us.

#:')