Fire, and the Prairie

Parashat Shemini
For Congregation Ner Shalom, April 17, 2015

I was back on the prairie last week, visiting Chicago with the older of our family's two, who is considering going to school there. It was an extravagant couple days at the University of Chicago. Model classes offered to young people and their parents, including linguistics, economics and even one on the work of JRR Tolkien. There were talks by deans, provosts, trustees and even David Axelrod who now, seemingly, has his own department at the University called, um, the Department of Axelrod or something. I hadn't been an undergrad at the University. But I did study there as a graduate student in linguistics and then in the law school. I spent seven years in Chicago's Hyde Park neighborhood. And then bang, there I was last week, in the middle of all of it again.

I was in pig heaven, which is a phrase I don't particularly understand, and which I'm reluctant to use on this week in which Torah first lays out our ancient dietary laws: no pigs, no camels or rabbits; locusts are fine in a pinch.

So instead let's just say I was filled with relentless, overflowing nostalgia. I knew it was a bad idea to communicate the fullness of this to the 18-year old who, in the face of such parental enthusiasm, could end up choosing the other school for no better reason than that. So I strolled the quads with my best-mustered poker face, trying to only intermittently point out where I used to sit with friends over coffee or where I used to study into the night or where we staged our protests.

It was an odd trip in some ways. My first time in Chicago not having a childhood home to stay in, it now being rented - legendary basement and all - to a set of young cousins. So I was feeling a certain displacement, a new uprootedness in my ancestral city, and maybe that's why I dug so fiercely into my connection with the university and its neighborhood. Just to try to feel at home. I strolled past former apartments. Wandered stealthily into the linguistics department office. Noticed the continuity of culture that certain coffeeshops maintained, even though no one working at or sipping tea in them was even born when they were my hangouts. I saw the Hyde Park Herald on the news rack, a neighborhood paper dating back to 1882, and thought fondly about our own Shira Hadditt, who was once its editor.

To top it off, the University's library had a special exhibit up about University of Chicago's queer history. It was startling and stimulating to see faces, names, stories from my old days. To be reunited, through plexiglass, with artifacts that I myself had donated to Chicago's LGBTQ archive years ago, including a cloth banner that I had considered - but decided against - ironing before donating, thinking who's ever going to see it, and there it was, in the display, wrinkled. And my gay pride quickly dissolved into a deep domestic shame.

The 18-year old was seemingly excited about this exhibit, maybe even proud, or I hope so, although overall I had a strong sense that if I began another sentence with "back in my day," this young, self-professed pacifist would have no choice but to slug me.

But this was my world! How could I not want to gift it all to him?

But such desires are of no use, really. It can't be done. This is the inevitable truth about launching a young person into the world. You're going along, thinking you'll get a chance to teach your kid everything you know or at least everything you wish you'd known at that age; you intend to fill them with self-confidence and hope; you expect to transmit some deep values and some street smarts. But when they're little there's so much reading and counting and shoe-tying that who has time and then they turn 13 and stop listening to anything you say anyway and you missed your chance to teach them cooking skills or gin rummy or a second language or whatever while they were still impressionable and then they turn 17 and now they're people and they start listening to you again but by now there's hardly any time left before they leave the nest and don't look back. And that's when you realize you never taught them how to balance a checkbook and you're uncertain if they can actually read an analog clock. And you fill with shock at your own failure. You certainly transmitted a lot to them, but you're just not quite sure what it was you transmitted. And what if you missed that one detail that could spell the difference between swimming and sinking, between contentment and disappointment, between safety and danger?

These thoughts and regrets must have been swimming through the High Priest Aharon's mind in this week's Torah portion, Shemini. It is a portion that contains a harrowing tale of Aharon in his first day on the job, finally beginning the priestly work after so many chapters of instructions. He stands in the presence of God in the Tabernacle doing the difficult, gory, unpleasant, earthy and unearthly work of the sacrifices. Allowing the people, through this crazy alchemy, to have a vision of God's glory on the doorstep of the Tent of Meeting and to then witness a fire coming forth from God, consuming the offerings.

Aharon finishes this work for which he has been lengthily prepared. And then, without warning, his eldest children, Nadav and Avihu, try it a different way. They offer something like incense, dropping it on the fire, and something goes terribly wrong. A flame issues from God and consumes them as it had just consumed the ox and the ram. In the moment of shock that follows this, Moshe, Aharon's brother, utters something enigmatic and moralistic and, in one of Torah's most poignant moments, Aharon stands there, mute.*1*

The sages, like most readers of Torah, hate this episode. They struggle long and hard to imagine what these two young people did that was so wrong. Why their deaths were justified. Was it the choice of incense? Was it something wrong with the fire pan? Maybe just that they didn't have God's express permission? Or maybe that they were drunk? Or maybe, as Nachmanides offers, they approached the altar with a youthful infatuation with God's power, God's gevurah, and a youthful indifference to God's kindness, God's chesed. They valued God's might and they were met with God's might. And thus the lesson for us is that whatever you choose to value above all else in the world needs to be something you're willing to risk getting back square in the jaw.

But mostly these explanations fail to satisfy us or to console Aharon. And with this episode, the ritual life of our people launches with the unanticipated sacrifice of the firstborn. An unsettling echo of Egypt.

While this plot is unhappy-making, it is not unlike a million anxiety dreams I've had, in which I am responsible for some harm to my kids, or am unable to save them from danger. Perhaps this story is meant to be like a dream, tapping into all of our fears of loss; our anxieties about the future; our feeling that if we had done better, the future would have come out differently.

In this dream, each of us is Aharon. Each of us serves a kind of priestly function. We are the priests, the Cohanim, of our own lives, orchestrating our offerings and our atonements and our petitions and trying to move our lives from sludgy states to holiness whenever possible.

And like Aharon, we are not just priests. We are parents too, some literally and all metaphorically. We all have a posterity. We have all been trying to convey to the future what we know and what we desire. To transmit what we've learned and how we've managed our journeys and how we've tended our own sacred fires. And we fear that despite our detailed instructions, the future will act in unpredictable ways, ways that could bring disaster.

Besides being Aharon, each of us is also Nadav and Avihu, his sons. Each of us has an imperfect knowledge of what came before us. Each of us longs to tend our own fire in our own way. To choose incense instead of blood or vice versa. None of us can worship at exactly the same altar as our parents or teachers or rabbis or leaders. To do so would be soul-killing. And in fact, we are told two verses later in Torah that Nadav and Avihu's cousins pulled them out of the holy chamber by their tunics, which Rashi takes to mean that their bodies were not physically consumed. The damage was to their souls.

The dream of this parashah is a dream of change. The risk it poses. And also its inevitability. There is no doubt that the future will undermine our best hopes. And it will heal some of our worst mistakes. In equal or unequal measure.

All we can do is do the best we can do. Tend our fires. And hope that when flame bursts forth from the Divine, it is not flame that consumes but flame that blazes a trail. So that the next generation can tend a fire that is different and maybe better.

At some point last week, I gave up hoping the 18-year old would worship at the altar of my Chicago days. I stopped telling my Hyde Park stories. My sentimentality and his youth made a truce. Instead we decided to do something together that neither of us had ever done, something to fuel both our flames.

We drove ten blocks south to the old Oak Woods Cemetery. We looked at its burial mound of Confederate prisoners upon which someone had scornfully (I presume) placed an empty bottle of Southern Comfort. And then we looked for graves of trailblazers who rest there. Ida B. Wells, the radical turn-of-the-century African-American journalist; Jesse Owens, the African-American runner whose prowess shamed Hitler at the 1936 Olympics; and Hyde Park's own Harold Washington*2*, Chicago's first black and first progressive mayor, whose ethos made possible gay rights in that city, and whose election so rocked the world that while I was on a 1983 visit to Eastern Bloc Czechoslovakia, the mere mention that I came from Chicago, which would have once produced an Al Capone pantomime, now elicited the amused observation, Ah, Chicago. Negri Burgermeister.

These three, Ida, Jesse and Harold, like Aharon's sons, offered something new and in response they drew fire. More fire than anyone deserves. But to our lasting good fortune, they weren't consumed.

And let that be our prayer for our children and their children and for our students and our cultural heirs. Let them bring the new ideas to make the world better, to fulfill a vision of justice and glory that we can't even yet imagine. Let them draw fire if that's what it takes, but use that fire to blaze paths for those who follow. And in the process, may they bring us one generation closer to Olam Haba, to a world perfected.


*1*For a beautiful review of rabbinic interpretation of Aharon's silence, see Rabbi David Kasher's current post on his blog, ParshaNut.

*2*For a good exploration of Harold Washington and his impact, see Gary Rivlin's biography, Fire on the Prairie.

Parashat Shemini: Now, Yes, Now

For Congregation Ner Shalom, March 21, 2014
[Sorry for the long delay in posting.] 

There is a moment in this week's parashah that caught my attention this year for the first time. It has to do with Aharon, whom we really don't speak very much about. Moshe is the star of our desert epic and religion-formation narrative, of course, and Miriam has been reclaimed and placed centrally by many of us in order to slake our desperate thirst for female leadership in Torah.

But Aharon? Who is he? We don't get much sense. His character is wooden. He is usually doing or saying something with Moshe or with Miriam. We don't get much of him alone. He is also a prophet, by all standards. He gets spoken to by God, but it's not like the love affair God has with Moshe. When God speaks to Aharon, it is business talk. Aharon is the High Priest Elect, and Moshe's second in command. But still, somehow, he manages to be both central and peripheral. Face it, people used to write songs about Moshe. Now people write songs about Miriam. But no one sings about Aharon.

But now, in the Book of Leviticus, the Priestly Code, is when Aharon comes into his own. He becomes ritually relevant. He is no longer just a spare Moses; he begins his priestly work.

Over the past two weeks, since the launching of Leviticus, we have covered 8 full chapters of ritual instructions. Instructions for the priests, all about accepting offerings, doing sacrifices, managing the public matters of sin, guilt, forgiveness, and worship. This is the job of the priests, of the High Priest in particular. And if it is all done correctly, then God will appear right there, in the Tent of Meeting. If it is not done correctly, terrible things could happen, as in fact they do just a few verses down the road.

But here in Parashat Shemini, shemini meaning "the eighth," it being the eighth day of Aharon's consecration as a priest along with his family; and the completion of the eighth chapter of instructions, now at last the priestly practice is ready to begin. Moshe tells Aharon & Sons to gather their bulls and goats and rams and meal and oil and all the items and ingredients that had been laid out by God through Moshe, so that they can atone for their own sins and begin their holy service for the people. The Cohanim collect all these things and they, and the entire people, draw near to the Tent of Meeting.

And then, although Torah doesn't say it explicitly, you know that all eyes turn to Aharon. A silence falls, punctuated only by bleats of sheep. This is the moment when the Children of Israel will move at last from theory to practice. From being a people receiving the law to a people fulfilling the law. This is a moment where preparation and action are in equipoise, like two sides of teeter-tauter. And no one moves.

Moshe then says - krav: go, approach.

קרב על המזבח ועשה את חטאתך ואת עולתך וכפר בעדך ובעד העם 

ועשה את קרבן העם וכפר בעדם כאשר צוה יי

"Go, draw near to the altar and do your sin offering and your olah-offering and make atonement for yourself and for the people; make the people's sacrifice and provide atonement for them as Adonai commands."

These words are the Cohen's job description. Which Aharon knew. He'd been there also for the delivery of all of the laws and rituals. So why did Moshe need to say it? Perhaps the words are formulaic, for the sake of ceremony. Aharon takes on the mantle of priesthood in this moment, and the prophet articulates his duty. "Go now," says the Prophet, "and be the Priest. Do these things for yourself and for the people, as God commands."

Ceremonial rhetoric, like oaths spoken at an inauguration. Because sure enough, as soon as he says them, the text reports, vayikrav Aharon el hamizbeach, Aharon approached the altar.

But even though it sounds like it could be official language, it's not clear that it is. Rashi, the great Medieval French commentator, thinks that Moshe needed to say this in fact to get Aharon moving. Rashi imagines Aharon to be in discomfort. He says, shehayah Aharon bosh v'yarei lageshet - Aharon was embarrassed and afraid to approach. Yarei, afraid, perhaps in the sense of plain fear, perhaps in the sense of awe and overwhelm. Rashi then imagines a conversation right there between the brothers, just out of the people's hearing. Moshe asks, "Why are you embarrassed? This is what you were selected for."

In Rashi's fantasy, Moshe makes an argument for destiny. Of course Aharon can do his appointed task; he was chosen for just this purpose. The very fact is testimony enough. And how reminiscent that is of the the story of Esther that we read this week (the two stories only collide on Jewish leap years like this). Esther hesitates when called upon to act on behalf of the people. Mordecai says to her, "Who knows if you didn't come to the throne for just such a moment as this?" And, reassured that great wheels of destiny are in motion, she acts.

In any event, Rashi's midrash arises out of this puzzling moment of pause between the completion of the instructions, and Aharon moving to follow them, a pause that could have lasted into infinity if Moshe had not said, "Krav, go, approach..."

Now, I'm not a big believer in destiny, as you all know. But I do believe that we're all better prepared to handle what comes next than we think. Aharon was ready, not necessarily because God selected him, but because he prepared as if God had.

Two weeks ago I talked about the idea that we each have inside of us a pintele Kohen, a tiny priest, that manages those great personal priestly functions - atonement, forgiveness, praise, remembering, honoring, redeeming, reclaiming, caring, soothing. All of our priestly functions that perhaps no one else even sees.

But thinking about Aharon in this verse makes me wonder if sometimes, despite knowing what we have to do, despite knowing that we are fully prepared to do it, we just need someone to say to us, "Now, start."

Yael Raff Peskin and I got together last week. We got into one of those conversations that people who have lost their parents get into. The "so how's your grieving going?" kinds of conversations that would sound shocking to others but are sometimes a big relief to have. She asked how my kaddishing was going. And I reported back that when my father died 14 years ago, I found a minyan every week, even while I was on the road, so that I could say kaddish publicly. But that this time it feels so different, and I haven't really been able to say kaddish, even in private.

And even though she wasn't telling me to do anything in particular, Yael's words had the effect that Moshe's words to Aharon did. They gave me permission to start enacting my duty; to start doing the thing that I'd wanted to do, but somehow couldn't start without a voice saying, "Yes, now, it's okay to start now." Her words empowered me in some ways to start grieving, a kind of grieving I couldn't quite start without someone saying, "Yes, now, it's okay to start now."

How many of our priestly functions - whether it's doing some mitzvot or repairing a relationship or just taking care of ourselves - are we holding back on, knowing what we need to do, but still too embarrassed or overwhelmed or frightened to start. In which case maybe Aharon's story here can serve as the voice that says, "krav, approach the altar, yes, now, start now."

I can't talk about Aharon's moment of hesitation without pointing out one last thing about the Hebrew. Moshe doesn't say to him bo, come, or lech, go. He says krav, approach. Draw near. The word krav shares the same roots as the word korban, which appears later in the very same verse. Korban is translated as "sacrifice" or "offering" but it literally means "drawing near." The offerings to Adonai are for the purpose of our drawing close to something of the Divine. It is a drawing near through sacrifice. Through giving something up of this world. And Aharon knows this. There is something he sacrifices in taking on the kehunah, the priesthood. Perhaps what he gives up is his ability to only represent himself, to just be a guy called Aharon. He lets go of his freedom not to feel responsible for the people and for the world. He accepts a limitation on his ego, he takes on his shoulders the weight of the need of the Children of Israel. He might oversee the offering of the sheep and cattle and unleavened cakes. But he foresees in this moment that he is offering up himself as well, offering up the Aharon that could've been.

And so who can blame him for his moment of hesitation, a moment on the other side of which nothing will ever be quite the same?

And - who can blame any of us for our hesitations? This life, this journey, this wilderness. Who knows where it will lead us? Who knows which choices are reversible and which are not? Who knows the ramifications of anything that our inner priest demands of us?

But still, we're prepared for kehunah, for priesthood. We have received, we have discerned, we have written the instructions. As God said back at Mt. Sinai, "you are a nation of priests." We are prepared. Even prepared to make some sacrifices for the sake of our own holiness and that of our world. We stand in the moment of pause, listening for the voice that will say, krav, draw near, now, yes, now.

Parashat Korach: In the Face of Unfairness

Thinking about the loss of Stephen Norwick.

This year, for this community, our very hardest Torah portion arrives during what has turned out to be our very hardest week. The portion and the week both reek of unfairness.

In Parashat Korach, a Levite not of the priestly caste challenges Moses (and, by extension, at least according to the text, God) about why direct access to the divine should be restricted to the priests, or  kohanim. Aren't all the people holy, Korach asks. Moses scolds Korach soundly and sets up a test for him for the following day. And at the moment of the test, the earth opens up, like a mouth, and swallows the challenger, his followers and their families. The remaining protesters are consumed in fire. This, for questioning the order of things.

We moderns - believers in equality and lovers of a just cause - are shocked at this treatment. This is Tiananmen Square - a massacre of those who dare speak out. We can't help but identify with Korach and his followers because we too live in an unfair world. A world where God's law, or Nature's law, stands behind what seem to be some of the most incomprehensible of inequities.

Certainly members of our community felt that way this week at the untimely death of a righteous man: Steve Norwick, a retired professor of Environmental Studies at Sonoma State University, a promoter of getting outdoors, learning your environment, reducing your carbon footprint, taking the bike instead of the car. Steve, on his bike, hit twelve days ago by a car that veered into the bike lane because the driver was drunk or because he had a stroke or - there but for the grace of God goes any of us - because he was momentarily distracted by any of a million thoughts or gadgets.

In any event, something very unfair happened. But of course, what does fair mean? It is in the nature of Nature to be unfair. Life unfolds in this Creation in a way that necessarily pits needs and forces against each other. The Psalm says, "Every living thing declares God's praise." I'd like to believe this to be so, and it is observably so if we conceive of the very desire to live as a song of praise. Because every living thing wants to live. Every mammal and every plant. Every bacteria and virus too. And so life in all its glory unfolds in finite chunks, unevenly distributed. Old age takes one person at 100 and disease takes another at 40. As soon as Creation began Creationing, as soon as the laws of physics and chemistry and biology were set in motion, the stage was set. There would be constant blossoming and constant loss, and to any creature that could separate itself enough from the process to develop a sense of self-awareness (and justice), it would feel horribly unfair.

As Creation's most recent and prolific inventors, we humans have added so many new moving parts to the machinery of Creation. And as any engineer can tell you, the more moving parts, the more things can and will go wrong. We mine and we smelt and we make fire and machines. We dig and dam and hurtle through the air at unnatural speeds. The unfairness of nature becomes magnified, hitting faster and harder and in ever more dramatic ways. Under the right circumstances, even our briefest moments of distraction can now kill.

The unfairness of this world is as old as life itself. One would have to be a fool not to cry out in protest, like Korach, saying, "Are we not all holy? Is God not resident among and within all of us? Don't we deserve better than this?"

No wonder Korach and his people were swallowed up by the earth. Because there is no answer to the cry of "foul" delivered up to God or to the Universe. How can the response of "that's just the way things are" not cause one to sink into a pit of darkness and despair? This is a natural consequence, not an unnatural - or supernatural - one.

The story of Korach, though, has one more twist. After Korach and his people are swallowed by the abyss, the entire Israelite community, now united, speaks up in shock and protest. They are not scared off. They defy authority and resist their fear of the dark and deep and they call out against injustice. And they suffer for it too; a plague takes many of them. But this time Aaron the High Priest defends them against God. There is no storybook ending here. Nonetheless, mostly they survive. They survive to keep going and struggle another day with their lot. That is the meaning of "Israel" itself - those who struggle with God. Sometimes the struggle casts you into a pit, and other times, if you are fearless or reckless or stubborn or lucky enough, you survive.

There is no good answer, no satisfying answer, to the operation of this Universe. With one hand it offers us delights beyond measure - love, beauty, music, dreams, language, poetry, sex, belonging, wondering, discovering. And with its other hand it exacts such terrible payment. Railing against it lands us in a pit of darkness. But those who rail against it anyway are right. We are all holy. We all deserve.

So perhaps the best we can do is to know this Universe. Even when we don't like it. Even when it hurts. To embrace the beauty with whole hearts, even as we maintain our disapproval of life's unfairnesses. As poet Edna St. Vincent Millay says of the ultimate unfairness of death itself:

     Down, down, down into the darkness of the grave
     Gently they go, the beautiful, the tender, the kind;
     Quietly they go, the intelligent, the witty, the brave.
     I know. But I do not approve. And I am not resigned.

Let us treasure the memory of a righteous man. Let us appreciate all that grows in our world because he lived. Let us carry on his legacy as we should have been doing anyway. But as for his death, we are not required to approve. And we need not be resigned.