“Our own needs of course go far beyond those of assuring the nourishment of others, Jews and non Jews alike”| “Departure of the Israelites”, by David Roberts, 1829 | cc: wikipedia
Rabbi Dr. Shaul Feinberg speaks about how thankful we should all the time be. He said that the tradition commands us to offer three times a day, the blessing for thanksgiving “….for our lives and our souls, for the miracles and wonders that are with us…”
the tradition commands us to offer three times a day, the blessing for thanksgiving “…..for our lives and our souls, for the miracles and wonders that are with us ….”
Another complementary listing of commanded opportunities for expressing thanks, is found in our Torah Portion, Tzav specifically Leviticus 7:11-15. This is the ritual of the sacrifice of well being (שלמים) that one may offer to the Eternal. One who offers it for Thanksgiving shall offer with the sacrifice of thanksgiving, unleavened cakes…wafers unleavened wafers spread with oil…the offering with cakes of unleavened bread added…”
The Talmudic Sages (Berachot 54:5) in crafting this Thanksgiving blessing based themselves on Psalm 107, namely for those who endured life threatening situations, including making a perilous desert crossing[see Art Scroll Siddur,[p.475, ed. N Scherman, Messorah 1997] p 575 [the Exodus from Egypt?!]
Furthermore, the rabbis crafted a single blessing said by anyone sav ed frp, any life threatening situation, The Blessing Deliverance, was to be recited by one called up to Torah, Shabbat or weekday: Praised are You, O Eternal, Sovereign of the universe who graciously bestows favor upon the humble and has favored me with goodness…………(congregational response: ……….”granting favor unto you, all the days of your life) [adapted, weekday siddur- Rabbinical Assembly of America, 1962, p.13, and Professor Cantor Eliyahu Schleifer, Jerusalem]
4000 year old drama
It is significant that we read פרשת צו on the occasion of SHABBAT HAGADOL, immediately preceding Pesach. In fact our festival meal, Seder calls us to re-enact history, as if we are the players in a 4000 year old drama. The messages of universalism and particularism cry out from these texts: historical, artistic, musical, poetic down to our own day. [see M. Buber, Moses, pp 72-73 The Torah, A Modern Commentary G Plaut, p 425].
Sitting at our Seder table, I feel that each of us speaks across the span of the generations, adults and children alike (though the latter may get “it” differently than we do! ). Who are we and they and all others, especially as we encounter the 4 Children, personalizing them in terms of who we are—what ever the age, station in life. How have we progressed from that of last year to this one? We have made a desert journey, and emerged from the sea in which our adversaries perished.
Our former task masters and their leaders did not, but still we are not to show unmitigated pleasure. The blessing for thanks giving, then is conditional: this too is part of our celebration of freedom. “time of our liberty,” according to how the festival is called in the liturgy. This is dramatically shown By spilling drops of wine, with the ceremonial counting of the ten plagues (eser makoat) we remember that our thanksgiving ought not be complete in the face of suffering even in the face of seemingly unredeemable adversaries [Talmust Meg., 10b, Sanh. 39b, Haggadah, CCAR, Herbert Bronstein, The Torah, A Modern Commentary, G Plaut, p457].
Today, 700 asylum seekers from South Sudan live in Israel—the majority are families with children. Asylum seekers from South Sudan arrived in Israel following a lengthy and bloody civil war that took more than 2.5 million lives. To date, South Sudanese have received collective protection against deportation.
Words without Borders
Our lives are continually acts of intermingling the experiences of our own destiny-personal and national-and those of others. Seeking the well being of others, while seeking the safety, and tranquility of ourselves, personally and our communities is, or must be a way of life.
In this ‘time of our liberty [zman heiroot-einu]“(as Pesach/The Festival of Matzot is called in the liturgy), the focus is on physical sustenance; through acts of Kimkha D’Paskha each one is obliged to add to the fund for providing matzot and all necessary foodstuffs to those ceremonially/actually summoned at the beginning of the meal–: “All who are hungry let them come and eat ; all who are in need , let them come to celebrate the Pesach“
The sharing of our bounty certainly entails attention to the needs of the non Jew, the stranger in our midst: we gather the khametz, in a principled initative to distribute to others — non Jews, — this mitzvah RHR has been practicing from its inception. Helping to ensure this physical sustenance continually, complenments other missions RHR has undertaken for helping to heal the wounds in the fabric of our society–on behalf of Jew and non-Jew alike.
Challenging/ protesting the inequitable applications of the law regarding employment rights; carrying out the same before unjust enactments by the courts in regard to land acquisition { Land Day, March 30, Migron, land rights of the Bedouin continually in conflict with authorities over their patrimonies; RHR professional and volunteers, in the field and in the courts, and classroom seminar are blessedly proactive, and often heroic–models for emulation)and rights of housing; coalition activism for the sake of the protection of women, Since so much of the Seder is made of declarations, of questions and responses, it is appropriate to speak of our callings- THESE ARE AMONG OUR CALLINGS.
Educational initiatives to broaden, deepen,–critically advance the pluralistic understanding of Jewish tradion in the expressions of human rights: the setting of new priorities and action commitments across the generations and within:
I am forever grateful to my parents, other family, rabbis, Cantors, Educators and my peers who have set for us examples in performing acts that enliven the significance of TODAH–the root meaning of which is “sacred praising.” The Seder drama is incomparable for learning to give and receive thanks. Over the generations, and within the generations the conversation continues, thank God!
Tradition enshrines our belief that it is Elijah the Prophet, who’s presence accompanies us on much of our journey. Each of us must necessarily go forward with eyes and ears open; only then do we speak, empowered to act.
We began our study with the Torah text–Tzav, grounding our discussion in actions that engender thanksgiving—living fully and awaringly each day. We conclude with words from the prophet Malachi, signaling this Shabbat Hagadol:
“See, I have sent you Elijah the Prophet, before the coming of the great and awesome day; he shall turn the hearts of the parents to the children and the hearts of the children to the parents to the children”
The mission becomes accomplished in our homes, and families, through our communities, and in the world that is forever renewing,, by the Eternal One, and ourselves. To affirm this, living thusly is a gift.
My beloved friend of nearly half a century, colleague, Rabbi Dr. Norman HIrsch, wrote many years a text which I have taken as my own, “Gratitude the Quiet Courage,”(Journal of Reform Judaism, Spring, 1985, pp55-77) ….in which he cites his belief, in the words of devoted teacher and mentor, Chaim Stern: a vision that has become my credo:
Great is the gift of life, greater still that we know our is life is a gift (Gates of Prayer, ed Chaim Stern, p 231)
Join our Human Rights Tour For Jewish Leadership October 2nd- 9th
If you are organizing a group tour to Israel/Palestine or traveling on your own, Rabbis for Human Rights would be happy to meet with you!
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