LAUGHTER IS OUR NAME – Vayeyra – Gen. 18-22 – by Rabbi Baruch Cohon

LAUGHTER IS OUR NAME – Vayeyra – Gen. 18-22 – by Rabbi Baruch Cohon

This week we will read of the birth of Isaac, second of our three patriarchs. Long awaited, this child of old age gets surrounded with love and with conflict from his birth on. First of course, his mother Sarah can’t believe that she will really bear a child after a long lifetime of infertility. When the visiting heavenly messengers announce that “next year when life is due (presumably meaning 9 months from now) Sarah will have a son,” she hears this prediction from the tent behind them, and she laughs. The root word for laughing in Hebrew is, like most such words, spelled with three letters. In this case it is tzadik, khet, kuf, spelling the word tzakhak — “laugh.” Afraid of condemnation for doubting, she denies laughing at this prediction. But after she actually does bear her son, we will read her reverie where she is quoted as saying “G-d made laughter (tz’khok) of me; all who hear of this will laugh (y’-tza-khak) at me.”

Abraham names his son YiTZ-KHaK. Those same three letters! Although we never see Isaac’s name translated, it means “he will laugh.” As he grows and comes in contact with his older half-brother Ishmael, other sounds of laughter are heard. One day Sarah looks outside and sees “the son of Hagar the Egyptian, whom she bore to Abraham, meTZaKHeK” –those three letters again, this time translated several different ways. Some translators say “making sport.” Others say simply “playing.” Still others, “mocking.” One text, building on Rashi’s commentary, translates it as “become depraved.” Maybe the word just pictures the 17-year-old boy poking fun at his 4-year-old kid brother and playing him for laughs.

Several commentators depict Ishmael bragging about being the older son and therefore entitled to a double portion of the family estate. But that is no laughing matter. What actually happens to Ishmael in this week’s reading is that he is banished, along with his slave-girl mother, becomes a desert archer and marries a girl from Egypt. The only time he and Isaac do anything together will be when they join to bury their father Abraham.

We sometimes hear it said that our sense of humor is what kept the Jewish people alive all these centuries. Very likely. Given the status of Jewish comedians and comedy writers, and the joy we all share in laughter – even laughing at ourselves – whether in a Purim Shpeel, a Sholem Aleichem story or the grimace of a Mel Brooks, we can be glad for our patriarch Isaac. Linking his father Abraham, pioneer of Jewish faith, with his son Jacob, progenitor of our 12 tribes, he gave us the great gift of laughter through his own name Yitzkhak – “He will Laugh.” Whether your name is Isaac or not, you share that heritage. We all do.

Yes indeed, Laughter is our name.

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GOING HOME – Lekh l’kha – Gen. 12-17, by Rabbi Baruch Cohon

GOING HOME – Lekh l’kha – Gen. 12-17, by Rabbi Baruch Cohon

Some Torah readings have distinguishing titles, and this week’s reading stands out. In the opening sentence, Abram gets the Divine message that starts with the two words that became the title: lekh l’kha, literally “go to you.” What does that mean? Where is Abram told to go?

Of course, the following sentences go into detail, listing the places that he is leaving: his country, his birthplace, his father’s house. And the destination of his trip is “a land that I will show you.” But for that destination, just one word lekh would be required, wouldn’t it? Simply, go. Why the second word?

Commentators differ on this question. Rashi explains that the second word, l’kha – “to you” – indicates that this journey will be to Abram’s benefit.

The Klee Yokor explores various interpretations of this word, and compares its usage in Biblical Hebrew to the narrative that says the Flood halakh lo – took itself away. So here, maybe Abram is being told to “take yourself away” to a land which, unknown to you now, contains the place where human life was created. Mount Moriah in what is now Jerusalem, we are told, was where Adam and Eve came from. The same hill that would one day welcome Solomon’s Temple.

And the Baal haTurim commentary points out the numerical value of the letters lamed and khaf that spell out each of these words, namely 30 and 20, making a total of 50, times 2 = 100. So, suggests Baal haTurim, the Almighty is promising Abram another 100 years of life. Since Abram at this point in the story is 75 years old, and the Torah lists his life as lasting 175 years, that would be an interesting interpretation of lekh l’kha.

But perhaps this mysterious title has still another message to give us. Going to yourself is more than a change of location. Going to yourself can mean gathering the strength to recover from addiction. Regaining clarity of thought and positive purpose. Going to yourself can mean accepting your neighbors without judging them, and honoring those who deserve it. Going to yourself can mean opening your mind to your heritage, exploring your ancestral traditions and bringing them into your life, adding the joy of Mitzva to yourself and your family. It can mean not leaving your birthplace or your people’s house, but treasuring those parts of your life and renewing those connections.

Mount Moriah may be the historic home of humanity and a hallowed location for our people. It is a worthwhile physical destination. But the personal destination we can all seek is lekh l’kha – going to your true self. In other words, going home.

Going home. May we all have a successful journey there.

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NOAH WHERE ARE YOU? — Sedrah Noach — Gen. 6 – 11, by Rabbi Baruch Cohon

NOAH WHERE ARE YOU? — Sedrah Noach — Gen. 6 – 11, by Rabbi Baruch Cohon

     “The end of all flesh is come before Me.” That is the Divine message Noah hears when he gets his mission to build an ark and save a future for selected living creatures. Severe climate change is coming. Why? Because Earth’s population is bringing it on. Evil is not limited to burning fossil fuel. Evil is so rampant as to condemn all who roam the planet to a tragic death. So someone needs to build an ark. This week’s reading bears the name of the builder of that ark, our friend Noah. He had to go way beyond finding different energy sources. He had to prepare for a worldwide deluge that would destroy all life on Earth. Only a gigantic lifeboat would do the job. A teyva – an ark.

     The lower decks of the ark will hold seven pairs of each of the “clean animals,” those suitable to offer on the altar. Also a pair of each of the unclean animals who had no such qualifications. But apparently neither the clean nor the unclean were responsible for the evil that would soon be punished in the Flood. What about the humans on the top deck? Only Noah and his family will be saved. Noah was a “righteous and perfect man in his generation.” His wife and sons and daughters-in-law learned enough of his ways to merit a place on the ark. Everyone else will be drowned.

     What was this evil that brought on universal destruction? Commentators like the Kli Yokor name three areas of human misconduct: idolatry, adultery and robbery. Put them in modern terms. Idolatry takes many forms. Denying G-d and worshipping false deities, false values, or vanity itself – those negative choices characterized the generation of the Flood, and somehow didn’t get washed away. Adultery, called gilui arroyos in Hebrew (literally “exposing nakedness”) gets expanded and remodeled in every generation, from infidelity to promiscuity to perversion, and curses and destroys social structures worldwide. And when it comes to robbery, that can be a streetcorner holdup or a mockery of justice. In fact, the Kli Yokor cites examples of officials who sell favors for a minimum price, not enough to draw punishment for each case, but enough cases to build a pattern — and a fortune. We call it corruption.

     Do we have enough corruption in our world now to bring on the “end of all flesh?” Maybe we need another Noah. Maybe this time an ark will not be enough to rescue human and animal life. We surely seem to have our up-to-date versions of the Kli Yokor’s three prime offenses.

     Isn’t Islamist terrorism a violent distortion of their faith, and therefore an extreme form of idolatry?

     Doesn’t the step-by-step destruction of the family – basic unit of every society – through official support of invalid matings, illegitimate offspring and same-sex unions qualify as adultery?

     And as for robbery, the ancients were pikers. Today, between excessive taxes and gouging prices, governments and corporations compete to milk our populations dry.

     No, a supersized lifeboat won’t do. Our Noah needs to build a moral and political ark, one that can navigate through the corruption and raise us above it, an ark that can rouse the people to change our direction, defeat our enemies and rescue our future.

     Noah, where are you?

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TWO BRIDEGROOMS – Simkhas Torah – by Rabbi Baruch Cohon

TWO BRIDEGROOMS – Simkhas Torah – by Rabbi Baruch Cohon

This week we will conclude our 9-day autumn festival. Starting with building the Succah to celebrate the harvest season, and continuing with the Shmini Atzeres holiday with its memorial to our departed, we come to one of the happiest days on our calendar, Simkhas Torah – “Rejoicing in the Law!” In Jewish life, the law is not just a burden to be endured, but a glorious gift to be celebrated. On this day, we don’t only march with the Torah, we dance with it. We sing to it. We toast it! In fact, in most traditional synagogues the priestly benediction is recited in the Shakharit service – before Torah reading – instead of in Musaf, where it usually appears, after Torah reading. Why? Because of the custom that every man in Shul is called to an Aliya – to bless the Torah – and after he does that Mitzvah he is given a l’khyim, a holiday drink. So just in case some of the Cohanim might not be 100% sober after that, we pronounce the blessing earlier.

Another feature of the Simkhas Torah service concerns just two participants directly. But in reality, it offers its message to all of us indirectly. That special feature occurs when we read from each of two Torah scrolls that are prepared for this occasion. One scroll is set at end of the book of Deuteronomy, and other at the beginning of Genesis. Torah reading never stops, and Simkhas Torah dramatizes that continuity. We read the last section in one scroll, and follow it immediately with the first section in the second scroll. To bless the end reading, one member is honored with the Aliya called Khosson Torah – “the bridegroom of the Torah” – and he witnesses the reading of the very end of Moses’ blessing of his people, followed by the narrative of Moses climbing to a special place on Mount Nebo, from where G-d shows him the entire country that his people will enter and possess. Then Moses dies, and is buried by Divine hands. “No one knows his burial place, to this day.” The text continues to describe his successor Joshua as “full of the spirit of wisdom, because Moses placed his hands on him.” So the people accepted his leadership. But “no prophet ever arose in Israel like Moses, who knew G-d face to face.”

Now the reading recalls how Moses brought power and spectacle into reality “in the eyes of all Israel.” The Bridegroom of the Torah recites the final blessing, and the Torah scroll is lifted for the congregation to see and acknowledge. Then the second scroll is opened, and the Bridegroom of Genesis pronounces the blessing. Incidentally, the two readings are quite equal in length: one chapter plus 3 verses.

The Genesis Bridegroom’s reading is the story of Creation, a preview of the portion for the coming Shabos. From the familiar “In the beginning” it continues to the sanctification of the seventh day, when G-d finished the work on “all that G-d created to achieve.” The Bridegroom of Genesis then completes his honor with his second blessing, and the service continues.

Of course, this is only one feature of the pageant that is traditional to Simkhas Torah. Traditional synagogues see all their Torah scrolls taken from the ark and paraded around the shul seven times, amid a lot of singing and some dancing — even by those with two left feet – all this before the reading starts. Then if too many people are present to honor in one reading, some Torah scrolls may be taken to other rooms to facilitate multiple readings, to honor all those eligible, including kol han’orrim” when all the minor youngsters gather under one Tallis, and one adult recites the blessing.

Humor is a favorite feature of this holiday, too. Some people wear the most unexpected clothes to shul to invite their friends’ laughter. As to l’khyims – we don’t talk about that…

What we should talk about, and think about, is a simple lesson we could take home with us. Each one of us, youth, parents, grandparents or just Jews, has a double function. You and I can realize that we are both “bridegrooms of the Torah” and also “bridegrooms of Genesis.” As Torah bridegrooms we respect the past. We don’t live in the past but we learn from it. And as “bridegrooms of Genesis” we head for a creative future. What can I do, or improve, or create that will help those I love? What will honor my ancestors’ memory? Will my work carry forth an inspiration from the past? Our challenge in this dual role is to fuse heritage with adventure. Welcome opportunity and apply noble rules.

Not an easy role, this fusion of past and future. But an exciting one. Worth celebrating on this Simkhas Torah.

 

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SOME “MAZEL” FOR SUCCOTH –by Rabbi Baruch Cohon

SOME “MAZEL” FOR SUCCOTH –by Rabbi Baruch Cohon

My friend and former colleague Rabbi Meyer Heller used to feel sorry for the Succoth holiday which comes this week. “Succoth has no mazel” was how he put it. “People are all shuled out from the High Holidays and don’t want another religious occasion four days later.” For many people, of course, that is still true. And it is unfortunate, because this yomtov with its decorated tabernacle and its guests both real and imaginary offers a happy and relaxed celebration. Quite a contrast to the serious soul searching of Yom Kippur. In fact, Succoth is the only holiday where the Torah instructs us v’hayita akh sameyach – “just be happy!”

So what is Succoth? Historically, Succoth celebrates harvest time. Reapers erected booths in the field to save time while gathering in earth’s bounties. Those booths recalled the temporary shelters our ancestors lived in during the Exodus. Just as Divine power helped us gain freedom then, so it helps reap nature’s bounty in more settled times. And small homemade sheds express our gratitude for freedom, for nature, for history. Here and there, some people like to sleep in their succah. Everyone who has a succah eats meals there. And we invite guests – ushpizin as they are called in Aramaic. Maybe you saw a delightful Israeli film by that name a few years ago, in which the guests turned out to be two escaped convicts who knew the host before he became religious!

Besides the friends who are our guests in the succah, we also invite imaginary guests – our Biblical forebears, Abraham, Isaac, Jacob, Moses, Aaron, Joseph and David – seven in all, one for each day of Succoth. That’s right, it is a seven-day holiday both in Israel and the Diaspora.

So why do our calendars show nine days? Because a separate yomtov – Shmini Atzeret, literally Eighth day of Assembly — starts on the eighth day, as prescribed in the Torah. And the ninth day in the Diaspora is another separate holiday, Simchat Torah – Rejoicing in the Law – which gets combined with the Eighth day in Israel and in Reform congregations. More about that next week.

Meanwhile, take a little time to build a succah in your backyard and celebrate in it Wednesday night. Some handy prefab units are now on the market, that save time doing this. Personally I prefer to build our 8 X 8 shed every year and cover it with palm fronds. Depending on where you live, that covering called s’khakh, which must consist of cut-off branches, could be palm fronds, or evergreens, or as in my middle-western boyhood corn stalks. It connects us to the earth. Yet it is not so solid that you can’t look through it and see the stars. Earth, sky and people – all G-d’s bounty.

Happy Succoth!

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