Sunday, March 18, 2012

A very special wedding in Washington DC


Alan and Michael, it is with such joy that we stand here beneath this Huppah, celebrating your joining together.  It’s a joy, of course, for the two of you.  It’s a joy for your family and friends and community gathered here today.  It’s a joy for me as your rabbi who loves you both a lot.  And I want to add that this moment is also a very special joy for Adas Israel Congregation, and for all the Jewish people.  This is the first official gay wedding  in the 143-year history of this congregation!  This congregation was visited by President Ulysses S. Grant at its opening.  Golda Meir made an official visit.  Yitzhak Rabin had his child’s bar mitzvah here.  The Reverend Dr. Martin Luthor King jr.  came  here.  And now to that auspicious list, we can add that Alan and Michael were married here! 
I really mean it:  this is a great moment for the Jewish people.  And it's all the sweeter because of who each of you are.  The two of you are just about the nicest, kindest guys anyone will ever meet.  You're not actually standing here because your only thought is to make a statement.  You're standing here because you're two human beings who love each other with all their hearts.  You're two human beings who, when you first met, had your very first conversation about kindness and caring and thoughtfulness and gentleness--and how important it is to each of you to find those qualities in a life-partner.  You're standing here at this moment not because your intention is to make waves; you're only here because you're bashert--meant to be--for one another.  And where else to get married, but  in your shul where you daven!  Alan, your Jewish journey has been a lifetime journey of commitment and faithfulness.  Michael, your Jewish journey has also been one of many years, one that you chose, with love, to commit your life to.
   And so the real reason you're here is your shared yearning for commitment, for kindness, for faithfulness to each other, to your heritage, your people.  How else can you affirm that love, that sacredness, that holiness, then in this sacred dwelling space we call a Huppah right here in shul.
 It's very fitting  that we celebrate this moment as we begin Vayikra, the book of Leviticus in the Torah.  As we ended the book of Exodus, the first great Huppah, the Mishkan, the tent of God's dwelling love, was completed--and it was completed by the loving hands of all the Israelites--by everyone of all ages, of all walks of life, of all orientations--everyone had a role in creating that tent of holiness, as you create that sacred Place of Holiness for each other and for the Jewish people right here and now. 
There's a poignant moment, as the Mishkan is completed.  The clouds of God's glory descend upon the sacred tent.  And Moses, ever the humble and unassuming man, was afraid to enter the tent.  And so as we begin Leviticus this week, it opens with the word "Vayikra," which means that God literally "called" out to Moses, saying in essence, 'Yes Moses, come into this tent.  You are indeed worthy of being right here, in this most sacred place, together with me in my loving presence.' 
Alan and Michael, at this moment, we are all beholding two of the kindest, most unassuming men in the world, not unlike Moses himself.  And through all of our hearts, the voice of God calls to you--Vayikra--in just the same way, saying:  'Come forward to this Sacred Place, this Sacred Moment, because indeed you are not only worthy to be here, but there is no greater goodness, no greater holiness than for our people to welcome you here to this sacred place of Kiddushin, of sacred matrimony.'  And so Alan and Michael, we all truly say with all our hearts, Bruchim HaBaim, welcome.  Welcome home to your people, your God, and your tradition, and most importantly, to  each other.  Today, with so much pride, so much nachas, we declare your love to be sacred.  May your lifetime of joy together as loving companions continue to be a blessing and an inspiration to us all for many years to come in happiness and good health.  

True Holiness


The headlines are full these days of stories about what people are doing in the name of religion.  And I needn't tell you that these are not necessarily good stories.  Most of them are shocking, horrifying, disturbing.  There are stories about people attempting to impose their particular religious values on everyone in our society.  Stories of fundamentalism gone wild, fomenting violence and hatred.  Stories of oppression and murder in the name of God or of holiness.  It's happening in the Middle East movements toward theocracy.  It's happening in Israel with those who want to force women to the back of the bus.  It's happening right here in America.   I know so many people, good, thoughtful, amazing people who have had it.  They're throwing in the towel on religion.  And I can't say I blame them.  Were it not for a couple of conditions, I might be one of those people who want nothing to do with a religious life.  I might be one of those who think that traditional observances lead to no good.
            But I'm not giving up on religion.  I still believe that a religious life can not only lead to good, but it is the best hope we have in humanity of repairing this world.  Yes, the headlines may be full of extremists perverting religion toward their aims,  people who oppress in the name of holiness.  But in this talk today I will show us how true holiness is something that the most reasonable among us can embrace.  I will show us how, if more of us understood what a religious, holy life really means, fewer of us would throw in the towel.  In fact, we would live our lives more deeply as our best selves.
            As we complete the book of Exodus today, the Israelites fashion the Mishkan--the portable, magnificent tent that serves as an earthly "house" for the indwelling of the Divine spirit among the Israelites.  It is the place where the sacrifices are offered, where the priests serve in purity, and the Levites sing to God.  The detail about this construction is unbelievable.  The Torah wants us to understand how everything, even the tiniest elements of this complex structure were carried out exactly according to instructions by the Israelites.  The age-old question here is why such exacting detail?  Yes, of course, we understand that the Mishkan was important.  It's where the worship of God is centered.  But such detail! 
            We begin to get an answer to this quandary at the end of the construction process.  The Torah says, "K'chol asher tzivah Hashem et Moshe, ken asu bnai Yisrael et kol ha'avodah," "Everything that God had commanded Moses, the Israelites carried out all the work."  "Vayar Moshe et kol hamelachah, v'hinei asu otah ka'asher tzivah HaShem, ken asu, vayivarech otam Moshe."  "And Moses saw all the handiwork, and behold they had done it all as God had commanded, and Moses blessed them."  Does this description ring a bell--the idea of doing work, completing the work, seeing the handiwork, and offering a blessing?  It's an echo of Genesis!  God looked upon all the work that God had done in the six days, and God blessed the seventh day and declared it holy.
            The Mishkan is the Creation of the world--in miniature!  The Midrash Tanchuma says it explicitly:  Just as God spread out the heavens like a curtain, so too the Israelites made curtains of goat's hair.  Just as God separated the heavenly waters from the lower waters, so too the Parochet, the inner curtain separates the Holy of Holies from all else.  Just as God gathered the waters from the dry land, so too we gathered up the water in the copper basins of the Mishkan.  Etcetera, etcetera.  In building that Mishkan, we are showing that we have the power to be just like God! 
            There's one more key element about all the detailed emphasis on the Mishkan.  The Mishkan isn't the first group building project of the Israelites.  There was another product of Israelite handiwork, and it wasn't a good thing.  It was, of course, the Golden Calf, the ultimate abomination, an act of avodah zarah, of idolatry.  Our sages explain that the building of the Mishkan was really an act of Tikkun, of repair and healing from the damage wrought by the Golden Calf.  So let's put it all together: by showing us exactly how to build the Mishkan, God is showing us how to use our hands, our skills, our talents NOT for idolatry, but for Tikkun Olam, for Repairing the World, literally by building the whole world as God had built it--albeit in miniature--together as a community. 
            In other words, God showed us, after the sin of the Calf, how to be holy.  The sages ask a question:  when the Torah says that Moses blessed them after building that Mishkan, what blessing did Moses say?  And the blessing that Moses gave is one that you probably have heard, but not realized it.  If you have ever seen the movie, Fiddler on the Roof, there's a very cute scene when Tevya's son-in-law, Motel the taylor, gets a new sewing machine. They're so excited about the "new arrival" that they bring the rabbi in to bless the sewing machine.  They ask, 'Rabbi, is there a blessing for a sewing machine?'  The Rabbi responds, "There's a blessing for everything!"  And he goes to the sewing machine, and in correct Hebrew he says 'yehi leratzon she'tishrei hashekhinah b'chol ma'aseh yadecha'  'May it be your will that the Divine presence rests in all the works of your hands.'  Guess what?  That, according to the sages, was the blessing that Moses said over the Israelites upon building the Mishkan!
            And that's really what holiness in Judaism is all about:  it's all about what we're doing with our hands, our actions in this life.  Are we building the world up as the partners of God, or are we destroying the world with our hands and actions, making golden calfs and all kinds of idolatries?  It's a pretty simple definition.   If only life were as simple as that...
            I have absolutely no doubt that every religious fanatic who wants to manipulate the political system to impose their will on others, who wants to use religion as a tool to silence dissent--they genuinely believe that they're using their hands, their actions to do the will of God.  In fact, you could argue that this whole notion of holiness as taking action to partner with God in making the world in God's image--that's the root of religious fanaticism! 
            And you would be right, except for one thing:  you have to understand the significance of Mishkan in contrast to the Golden Calf.  When the Israelites saw that Moses was taking too long in coming down from Mount Sinai, they freaked out.  They were terrified.  And from their fears, they cried out, "Asei lanu Elohim,"  Make us a God!  By contrast, the tablets of the 10 Commandments, which Moses smashed on the Golden Calf, were called "Ma'aseh Elohim,"  "The work OF God." They're exact opposites.  That which is Holy is OF God.  That which is idolatrous, is 'Make-us-a-God,' it's our impulse to MAKE GOD according to our will!  When those tablets were smashed, we lost our direct link to something directly made by God.  The best we can do now, is follow God's instructions to a tee, and make the Mishkan in the manner that God creates. 
            On the one hand, there is the Golden Calf, something that you could even say came from our misdirected good intentions, but that ultimately represents our own projections of what we want God to be.  That is the essence of what is NOT holy.  On the other hand, there is the Mishkan, an act of our humble recognition that the world we build represents something far greater than ourselves.   The Golden Calf, albeit well-intentioned, is an act of arrogance and insecurity.  The Mishkan is an act of humility, repair, and hard-earned wisdom.  Both the Golden Calf and the Mishkan represent our people acting to create a center of religious life in our world.  The calf emerges from our deepest place of fear.  The Mishkan emerges from our deepest place of love.
            That's the difference.  And all too easy to get confused, and to fall into idolatry, when your real intention is to be holy.  That's the core idea of the Torah.  Holiness is the way that we can repair the world.  But never forget:  holiness is dangerous!  To play with holiness is to play with fire.  Used correctly, it can transform the world for the better.  Use it without wisdom, and it can become a weapon more dangerous than bombs, a weapon that destroys souls.
            People who use their religion as a weapon to silence others, to limit other's rights, to build up their own power, to wield authority--these people might genuinely believe that they do God's work.  In fact, they are building a Golden Calf.  They are, in fact, saying 'Asei lanu Elohim,' 'Make us a God,' a God who will convene to their will, to their arrogance, to their fears. 
            But there are so many others in this world, good people, who use their power to act in different ways--to pursue justice, to stand up for the oppressed, to relieve suffering, release the bound--these people are continuing the work of building that Mishkan, of acting in holiness.  These people are doing 'Ma'aseh Elohim,' the True work of God. 
            It's important to point out that the masters of Kabbalah teach us that true holiness requires both a sense of love and fear, in proper balance.  And that's significant.  There are times when we must be willing to be fierce about our values.  We must, at times, be willing to take political action, or to use the media, to serve the cause of justice.  But our sages teach us, the proper balance of motivations of our actions is always to incline toward the side of love instead of fear.  And that means that even if we want to manipulate the political system or the media toward our aims,  and that impulse comes from our willfulness, then we need to think again about our actions.  In other words, our sense of  humility should overcome our fierceness whenever possible.
            This is a very difficult balance to find.  Sometimes, we're not sure if we're acting out of holiness or from our idolatrous arrogance.  But the rule of thumb is, if you're worried about being  arrogant and manipulative with your religious beliefs, you're more likely to be on the right track.  And so the root of the truest holiness is this:  it's wisdom transformed into action.  True holiness is any action that we do that is borne of our own hard-earned mistakes, from our humble desire to Repair the World.  To truly be holy is to live our lives each day doing the work of buildnig the Mishkan, of building this world as a Ma'aseh Elohim, as the work of God, not of ourselves.  Holiness is to live so that the shekhinah, the Divine Presence dwells in all the works of our hands--at work, with our beloved, with our children, our friends, with strangers.  So long as we live humbly, using our actions to increase justice, to relieve burdens, to bring kindness, to end oppression, then we're getting holiness right.  May we all come to  embrace the true meaning of holiness in our lives.  May our example light the way for others who are confused about what holiness means.  May we overcome our own human arrogance, and may we truly build this world to be a home for God.