Passover Village 2015 is complete. Villagers were able to glimpse the peace we long for when we say, "Next year in Jerusalem, Ir Shalom, the City of Peace.
Mark your calendar now to be part of our exodus next year, 2016-April-29 to May-01.
We are now accepting reservations to join the Passover Village 2015 (5775 by the Hebrew Calendar).
DATES AND TIMES:
The 2015 Passover Village Retreat
9 AM Friday, April 10th through 11 AM Sunday, April 12th.
If you cannot arrive on Wednesday or Thursday, arrive early enough (7 or 7:30 am) on Friday morning to set up your personal campsite and join the Opening Council at 9:00 am.
ANIMALS IN THE HEBREW TRADITION
Are you Eagle? Buffalo? Lion? Raven? Lamb? All of these?
This year’s kavanah (intentional spiritual focus) explores our personal relations with animals, tribal symbolism, animals in kashrut, and more. Animals have been part of the Tribal Earth-based Hebraic experience from the time of Creation, and the Passover story is replete with animals, including snakes, frogs, locusts, lambs, lions and wolves (aka wild beasts, Plague #4). Join our Passover Village 2015 mountain camp to experience an Exodus in which animals are a source of awe and magic, ritual and totem, awareness and play, just as they were for our ancestors.
P.S. Take a look elsewhere in the Passover Village Blog to view notes on this year’s rich study of the animals http://passovervillage.blogspot.com/
LOCATION: This year we will be returning to the Angeles National Forest (specific location with registration), a pleasant drive about 90 minutes from Los Angeles and less than an hour via a two-lane paved highway (HWY 2) from the La Canada-Flintridge area. The group camp at 5000' elevation is similar in amenities to our site in Joshua Tree (which was at 3000' elevation) but in the forest vs. the desert. Any passenger car can easily make the trip as the elevation gain is very gradual and the road is in good condition (and if your car made it up the steep grades from Palm Springs to Yucca Valley, it will be just fine here). Bonus features include running water available right in the kitchen area and a large communal fire circle. And, there's a great spot for our community mishkan (tent).
CAMPING AND ACCOMMODATIONS:
UPDATED COST FOR 2015: To encourage participation of families with children, this year our requested donation is $80 for adults (13-and-over), while children 12 and under will be free! Following the tradition of "Let all who are hungry come and eat," no one will be turned away for lack of funds. Firewood will be provided for us by Michael and Sandra so no need to purchase and transport one bundle per person as before! Thanks, Michael and Sandra!
MEALS: Meals provided by Passover Village will be "kosher-style" and free from leaven. Vegetarian options will be available. Let us know of any other dietary limitations.
Friday Night: An outreach to Villagers who might like to coordinate a Shabbat meal and/or service will be forthcoming.
Saturday Night: Catered Seder meal
Other Meals and Snacks: Bring food and kitchen/cooking items for your own enjoyment. (Meal-time sharing is encouraged.)
PASSOVER VILLAGE AGREEMENTS:
We agree to respect and care for ourselves, each other, the community and the land. To safeguard the freedom and sanctity of time and space in the Passover Village, the Leadership Council has endeavored to balance the needs of individuals with those of the community. To that end, the following updates are effective with Passover Village 2013.
By registering for this retreat, attendees also agree to the following:
Photography and Recordings:
-- When we are gathered In Community with a common focus, or "In Session," put away cameras and recording devices.
-- When we are not gathered as a focused community, having lunch, talking with others, etc., photos and recording are allowed within bounds of respect, privacy and permission: Be discrete, non-intrusive, and respectful of all participants when taking any photographs or recording; some may prefer not to be photographed or recorded at all.
-- Do not publish photos or recordings in public media
-- If unsure about a photo or recording, do not take or publish it.Personal Displays and Self Promotion:
In the spirit of a retreat, so that we might leave behind the things of the day to day world, please do not bring personal displays or promotional items into community areas.
1 .Payment (requested contribution is $80/adult or child 13-and-over; children 12-and-under free)
2. The name, phone number, and email address of each adult being registered
3. The name and ages of any children aged 17-and-under, and the name of the adult registrant who will be responsible for each child.
4. The number and description of vehicles.
5. The date and time you plan to arrive.
6. Seder meal preference for each person:
Vegetarian, Chicken, Fish or all of the above?
7. Make checks payable to LARRY RICHARD
8. Mail to: Larry Richard
Carpooling encouraged; tell us if you can offer or need a ride.
Parking is limited in the group site parking lot.
Overflow parking is available nearby.
Overflow parking is available nearby.
LEADERSHIP: Throughout the year, a Leadership Council -- with help and input from other community members -- keeps alive the spirit of Passover Village and plans and organizes our gatherings. Members of the Leadership Council have taken on facilitation of various aspects of Passover Village (with some others' tasks to be decided):
Larry at (310) 560-6004
NOTICE: Outdoors activities and camping are inherently dangerous. By participating you agree to accept all risks to yourself and property, and to hold harmless the organizers of and participants in Passover Village.
Revised 2015-02-19 Dan B.
- Dan Brumer
- Laurie Burton
- Michael Chusid
- Sandra Goodman
- Larry Richard
- Devorah Miriaam Cohen
- Avram Wagman
- Marc Weigensberg
The Passover Village will offer a chance to immerse and spend time in these ancient forms as we recreate aspects of the Exodus, celebrate community and share in the traditional "non-traditional, expanded, experimental, enhanced and engaging Passover Village Seder!" We invite you to revisit the excellent study notes posted by Marc throughout the year to begin your Passover Village experience right away! You will find them elsewhere in the blog pages.
Assembling the Seder plate
Bringing music, song, and ruach (spirit)
Preparing a teaching, creative activity, or ritual
Planning a meditation walk
Mentoring our "young warriors" or engaging with Village Kids
Bringing the fruit of the vine
Leading part of Seder
or whatever your calling.
MORE INFO AND TO VOLUNTEER:
Michael at (818) 219-4937
Larry at (310) 560-6004
Revised 2015-02-19 Dan B.
“What happens when the trees die?”
February 7, 2015
Gathering for study a few days after Tu’B’shvat, fruit, nuts, wine encircling our altar, check-ins turned to encompass our relation to the trees, and by extension, to other parts of the natural world. People spoke of the trees in their yards, the threat of death that the cottonwood trees of the Rio Grande face because of climate change and the lack of adequate flooding of the flood plain, the understanding our ancestors had that you plant trees for future generations not for immediate gain, and the blight that so many of our local trees face. And we heard of visitations from the animal world: the blue jay arriving in 2 days (or was it 3 days?) at the offering made of bird food in the back yard; the mountain lion coming around; others.
Rather than going right into text study after check-ins, the discussion continued with personal stories, observations, and questions. And more questions. The trees are the lungs of the planet. What happens when the trees die and there’s not enough oxygen to breathe? What is the role of the Jewish concept of Tikkun Olam? How do we respond? Do we respond? Will the “market forces” take care of it in the end, or do the market forces represent a non-benevolent force that should not be allowed to run it’s course? Do we choose blessings or curses? Are we engulfed in the pessimism of how we are leaving the planet for our grandchildren, or do we have an optimism that things will work out for them?
How do we change our minds? How do I change myself? The question arose during the discussion of the drought, attempts at water conservation, the recognition that most of the water use is through agriculture (e.g. do you know how many gallons of water it takes to export almonds?), rather than being determined by personal use of individuals. So does it really matter if we personally don’t flush the toilet every time, or take shorter showers? Do we live in a blessed time, whereby humans have figured out how to feed the masses through large agri-business? Or are we cursed due to our disconnection from our own food sources? What is your relation to the chicken on your dinner plate? What is the mind frame that our ancestors had, when one raised the animals and the plants that later were served at the table? How does that alter one’s consciousness and relation to earth and spirit, compared to bopping into Ralphs to pick up some chicken for dinner? What is the difference in one’s mind, in one’s being, between observing the laws of kashrut when it comes to killing the animal you yourself have raised, compared to purchasing a lamb roast at the kosher market? What does it mean to change your mind, and how can that possibly change the magnitude of what is happening in the greater culture? Or by changing our minds, is there a ripple that goes out to those we contact, such as our students, patients, co-workers, and then those they contact, and ultimately things undergo major shift?
How does our situation on the planet compare to the concepts of complexity theory – are we bubbling and churning in a field of chaos and turmoil, approaching a quantum frame shift into another field entirely? Isn’t that what is described in the opening verses of the book of B’ray’sheet (Genesis) – the bubbling and turmoil of Tohu v’vohu, followed by the shefa of light that changed everything? Or at the moment on the shore of Red Sea – leaving the chaos and confusion of the narrow way of living in Mitzrayim, but facing . . . what? The step with pure faith into a new way of being offered the only way out. Every Shabbat we read the words that Shabbat is about remembering the original Creation, AND the going out of Egypt. Is the world now approaching a Y’hi Ohr / Red Sea moment? Will we have the courage to take the step into the water?
Questions, more questions. Can we live a life of blessing? This is Jewish mindfulness. Everything is blessed. The Zohar says, take every action by first creating a space for God to fill so that when you raise your hand to strike someone you must ask, “Would the Divine Presence strike this person in this way?” or when you comfort someone with a hand on the shoulder, it is empowered with Divine Comfort. An old siddur, handed down through the family, pages yellowed and ragged, listing a blessing for every scenario. The prayer on seeing trees and animal:
Source of Blessing are You, Infinite Being, our Wellspring of Creation, Teacher of the hidden worlds that such as this exists in the world.
A question: what does this week’s Torah portion have to do with Tu’Bishvat? This week’s Parshat Ha Shavuah is Yitro (Jethro), the giving of the 10 Instructions. “I have carried you to Me on the wings of Eagles (or Vultures?)”, to witness, each and every one of you, the revelation of how to live a life of consciousness and justice in relation to Spirit and fellow beings. Then, after revelation, climb the altar of earth, get back to the earth, get back to living as a human. There is no need to meditate only for the sake of achieving understanding of the Divine, or how we were before we came to this physical plane. But rather to bring that consciousness back into this world, that avodah (sacred service) is about sewing the mitzvot into this physical world.
The disconnection of the Jewish people from the earth and the land, a result of our being forcibly exiled from our earth-based practices to a religion of prayer and thought. This makes it possible that the cantor in a synagogue does not even know that there are olive trees on the synagogue property. Can we return to a state of being in right relation with the earth and beings around us? Can we take the rote prayers, learn them, transform them (as each Sefirah does with the Presence it receives) and let them flow from our hearts in a new way? A chant: Aitzim Zaitim Omdim – the olive trees are standing.
Finally, we get to the text of Perekh Shirah:
Trees of the field declare: “Then shall the trees of the forest sing before Infinite Being” (1 Chron 16:33)
Vine declares: “This is what Infinite Being says – Just like when fresh wine is found in the cluster, people would protest ‘Don’t destroy it, for it holds blessing’, so too will I act” (Isaiah 65:8)
Next gathering: Saturday March 7, at Devorah’s. We invite all in the PV community who wish to take part In planning this year’s event to come. Brief Torah study (~1/2 hour), then an hour of planning, then a pot luck lunch.
“Passion, Balance, Deerskin, Holy Ground”
January 10, 2015
“Remove your shoes for the place on which you stand is holy ground” Shemot (Exodus) 3:5
The story of Moses and the burning bush is part of today’s parshah, and with the beginning of the book of Exodus our minds turn to thinking about this year’s Passover Village. The story of the bush - Moses noticing something happening, going to check it out, that act bringing the Holy One down to engage him in his life task, his purpose - teaches us how to live a life lived of consciousness of each moment. To live passionately is to notice those signs that are there to guide our soul’s quest, to live a life of passion and engagement. But it is up to us to notice, to respond, to not hold back or shrug off the signs, or the moments may be missed. These “bush moments”, which can any moment in any place represent a life force, noticing implies opening up to the possibilities of meeting our soul’s destiny, being available and open is the key to living the passionate life, where every moment is a life force moment.
We stand on holy ground at all moments, the sands are shifting, take off your shoes and get a foothold, be present both at the periphery and in the midst of spirit. The Hebrew grammar of the term “holy ground” is odd. Adamah (ground) is a feminine noun, yet is modified by the masculine adjective Kadosh (rather than the feminine form, k’dushah). We know that such grammatical “errors” in Torah are signs of deeper meanings. Is this phrase implying that to be present, really present, as in the ‘”Hineni” that Moshe speaks at the call of the bush, means to bring together the Masculine and Feminine within us, and to recognize those Masculine and Feminine forces that are always around us and bring them into balance? As the kabbalists’ prayer “L’shem Yichud” implies, are we to always be acting for the unification of the divine masculine (HaKodesh Baruch Hu) and divine feminine (Shechinah) in all we do? Is that what it means to stand on Holy Ground?
Deer: the M’eel Ha’tze’dakah (mantle of the balancing forces)
The text of “Magic of the Ordinary” describes a mystical mantle worn by our ancestors that was made of deer skin, that was used for shamanic rituals. Deer is described as an animal of passion and zealousness. Other associations with deer were shared: vulnerability, alertness, gentleness, young love as in “Song of Songs”, their seemingly mystical quality of appearing and disappearing in the forest. Deer as spirit revealed, then spirit re-veiled. Personal stories of encounters with deer, involving dying parents, human hunting of deer, and forest encounters. Deer is tender yet strong, can come and go, speaks to us of the balance of the 2 ways one can choose. As a child, did you tend to hold back for fear of revealing yourself, or plow forward and sometimes reap the consequences?
This year’s discussion is bringing up new realizations and questions, such as: how do animals operate in the world? What is their presence on the earth, independent of their relation to humans? What is the meaning of bow-hunting deer as pests right in the middle of mid-western towns? How does that compare with balanced “mitigation” efforts to control wolf populations? How does one interpret the observation that wolves respect red cloth flag boundaries set up by Montana ranchers to protect livestock? Are the flags serving as scarecrows, like the red wrist string some wear to keep out the evil eye (aka big bad wolf), or do wolves consciously recognize the boundaries established by humans using the flags and consciously determine to respect them? Why do we need to build rockets and go into outer space when we have the possibility of understanding alternate life forces, even our own pets, that are right in our midst?
In our study of the animals, have we skipped a step? Perhaps we need first to more fully understand our connection to earth – to rivers, trees, stones – then look at animals in this same context as examples of how they relate to earth. In PV, can we explore and better understand how to reach the good point of balance in walking on this earth with the passion and respect that can lead to the burning bush moments? Can we live as B’nei Ad’maht Kodesh? - Chidren of the Sacred Ground? Ideas for this year’s Village bubbled up: should we come to the village with an animal power/totem in mind to explore; should we set up a meditation walk that might lead us to break into clans based on our connection to animals; should we speak in council from the essence of the animal that we carry; should we make animal masks together?
What about animals that scare or repulse us, such as, for some, snake? How do we understand our individual reactions in the context of teachings of our tradition regarding snake as trickster, or healer? How do we understand the “way of the snake on rock” (“Derech nahash ahley tzur”, Proverbs 30:19), which perplexed even Solomon the Wise? And what of the human animal? What is implied in the teaching from Ezekiel’s mystical vision of the Chariot and the Hebrew medicine wheel, that the human represents one of 4 positions, the South, in relation to Buffalo (West), Eagle (North), and Lion (East)?
Rooster, hen, dove, and eagle – Perek Shirah
The ode to earth and all its beings known as Perek Shirah closes the chapter on animal powers in “Magic of the Ordinary”. We read of the 7 calls of the rooster, showing a gradual awakening, moving from direct spiritual connection to one of earthly purpose. The call of rooster, like the call of shofar, a call to lift up your heads, awaken, be present. What does it mean to lift up the heads of gates? We recall that shepherds would often serve, in the physical presence of their bodies, as the gate that enclosed the herd. So rooster rouses the shepherd to lift his/her head and begin his/her earthly task.
The dove is a bird of truth that speaks of oppression, speaks to the truths of living in a difficult universe versus a falsely sweetened world view. This relates to our relation to the natural world as humans: what have we lost by so distancing ourselves from the natural world through the comforts we have created? Yes, it is nice to have a hot shower after a week in the desert, but do our homes with their conveniences do us a disservice in removing us from more direct contact with the natural forces around us? How can we notice the burning bush when the incandescent lights illuminate even the darkest moments of the day, pulling us out of rhythm with the natural changes in time, light, season, temperature? And yet, would we deny ourselves the home furnace for heat in the winter, electricity to power our computers, departments of water and utilities, given our societal structure? Or is this really a time to reappraise all these relationships and ask ourselves: where is my burning bush, and what is it trying to tell me?
Where dove speaks with a rather inward, reflective voice, eagle is bold and strong, even cocky. Dove perhaps sees the cup as half empty, eagle as half full. We ran out of time to explore more – will have to pick up at this point next time.
Saturday, February 7, 10AM – Noon, Marc’s house. Following our study we will begin our planning of PV , so anyone wanting to participate in that process is encouraged to come.
“Ravens and Doves”
December 6, 2014
“This too, opposite the other, the Creator (Elohim) made” Kohelet (Ecclisastes) 7:14
We met in the Valley again to continue our exploration of animals in the Hebrew tradition. We picked up where we left off in the animal powers chapter in “Magic of the Ordinary”.
“A raven shouted to him “Turn back! Turn back!” (Babylonian Talmud Gitin 54a)
The passage speaks to the crow or raven as “contrary”, as in if a raven tells you to do something, you should do the opposite. Except of course, when it is telling you the truth, as was confirmed in this case by the dove. Personal experiences with raven and crow: crows are grating, can see how they represent go the other way; Crows in their nest make different sounds depending on their intention – e.g. when they encourage their babies vs warn of danger; crows/ravens are intelligent, purposeful; I try to talk to birds, “caw” “caw” – they either treat me as an intruder, or completely ignore me. This led to a general discussion of how can humans learn the language of the birds and other animals. It must involve quiet and contemplation, something akin to indigenous healers who will sit at the foot of a plant to hear its song and its instructions on how to use it for healing. There are stories of Jewish mystics through the ages who knew how to speak to animals. Is this something we can relearn?
“The ravens brought him bread and meat every morning . . . “ Kings I:17:1-6
The opening into the discussion of raven brought to mind the story of Elijah, who escapes from King Ahav, and hides out in a wadi east of the Jordan, where YHVH has commanded the ravens to feed him, which they do. So perhaps the raven is the familiar of the Hebrew mystic/prophet, nourishing him from the other worlds? Why does the text tell us it is East of the Jordan? East is the direction of new beginnings, and this is the beginning of Elijah’s story in Tanach, which will lead to teachings that will last for the ages from the story of his life: his vision quest on Mt. Sinai, his ascent to Heaven, and his role, stated each year in the Passover seder, as harbinger of the Moshiach age.
- · Raven – Orev (ayin-resh-vet)
- · Evening = ayin (aleph-resh-vet)
- · Arab – Aravi (ayin-resh-vet-yud)
- · Hebrew = Ivri (ayin-vet-resh-yud, from avar (to cross over, ayin-vet-resh)
So each of these words has equivalence, either directly from the 3-letter root Ay-R-V, or through the equivalent value of the gematria (numerical value of the letters 70+2+200 = 272 = 11 = 2 = the principle of duality, or opposites, or, contrary). So the contrary raven speaks to the blending of opposites (as in erev, evening, place where day blends to night; similarly from the same root is the word for West, Ma’a’rav, the place of blending and healing, where the sun sinks and brings on the night, where the opposites are blended and integrated and made whole (i.e. healed). And opposite peoples, Aravim and Ivrim, can the raven hold a secret that will help us recognize our sameness? Is the Erev, the evening, the time of the raven, the time to paradoxically both distinguish and blend?
Frustration, anger: “Animals are so much better than humans, I am sick over the news of the lack of indictments for the killing of young blacks by white police. Animals don’t kill for politics or hatred or prejudice, or anything other than natural balance.” Crows have the ability to recognize human faces, as the experiments with the upside-down Nixon mask demonstrated. Humans seem to have an inability to see the humanity of other humans not like us – unable to recognize other races. This is seen in the story of how the Israelites rejoiced at the drowning of the pursuing Egyptians, until they were admonished by the Holy One: “how can you rejoice when my children are dying?”
Other comments on ravens, doves, and other birds of Tanach
- · Dove: truth-teller, dove of Noah. Dove may be the earthly counterpart to the more spirit-world raven. The raven knows where the food and water are (Elijah story) – that’s an important animal!
- · Vulture: the Ayit that reconciled the ritual of the pieces, that Abraham performed in Genesis 15:9-11. Also the Nesher (usually translated as “eagle”). The vulture is a purifying machine, a “death eater” that never itself takes a life.
- · From “Medicine Cards”, Native American associations with crow: First hand order of right and wrong. Omen of change. Lives in the void.
· Study of the animal realm goes right to the heart of the question of “what does it mean to be indigenous?” It means to be “of the land”, and the understanding of the animal spirits and our relation to them goes right to the meat of that concept.
They said “you did not tithe your harvest to the poor”. Jerusalem Talmud, D’mai I:3
An odd story of mice infesting the storehouses of grain until Rabbi Pinhas ben Ya’ir listens to them and they tell him in their chirpy language that it is for the above reason. The mice, if we could listen and understand, tell us of the rightness, or not, of our relation to earth and the instructions from Torah of how to live a life of proper balance and harmony. Talking mice? There are many instances of talking animals (e.g. the donkey of Balaam), stones, trees in the Jewish texts, prompting the exclamation, “they should teach us that in Hebrew school! . . . so we could see what mouse has to say!” There is a perfection and simplicity in nature that we humans lack. Language adds something to humans, leads to meaning, a way to touch each other. But modern people can learn and be taught to listen differently, to hear what the birds have to say when we’re out on silent spiritual quests, if we can reconnect again with Adamah, earth, in ancient ways.
The concept of listening, deeply listening, is core to the Hebrew way of viewing existence. Shemah Yisrael – listen you who wrestles with Spirit – YHVH Eloheinu – the Infinite One is the Creator who encompasses all diversity – YHVH Echad - that Diversity IS Unity. And: Im shamoah tish’ma’ooh – if you will listen, REALLY listen, to all the teachings that tell you how to be in right relation to Spirit and Earth, then the rains will fall, and the fields will produce, and all will eat and be satisfied. Ki Tov – it is good, it is sufficient. Our tradition teaches us animism, that all is alive – there is an angel associated with each blade of grass! – just as all earth-based traditions.
From the perspective of the indigenous Hebrew tradition, it is clear that the One God is not a separate Being, as the misdirection of “Judeo-Christian” history has led us to believe, but rather the Shemah is meant to teach us that the One IS the Diversity.
Saturday, December 20, all day retreat. Times and location to be announced.
Saturday, January 10 – a special event;
· 10 AM – noon: Torah study
· Noon: Pot luck lunch
· ~1 – 3: Screening of “Aluna” – the teachings and warnings of the Kogi people, indigenous to the mountains of coastal Colombia, who have descended after millennia of maintaining their separateness, to tell us (their “younger brothers”) of the impending destruction of the Earth Mother that Western mind is perpetrating. This is a profound film with a profound message for our times.
November 1, 2014
“Hyenas, and lions, and leopards, oh my!”
We gathered in the Valley, the morning after the first blessing rain of the season. May the rains continue and bring relief to our parched land and trees and living beings.
Placing the copper plate and Circle of Friends in the center, with objects to the 4 directions, we began. Check-ins included fear and danger, joy and joining, and dreams of swirling tarantulas and a dead squirrel. We heard of a beloved pet’s medical journey seemingly back from being sick and dying, and the new cat, Kippur, hung out with us, going to and fro as we settled into study of the animal powers chapter in “Magic of the Ordinary”.
The chapter opens with an odd telling of a discussion in the Babylonian Talmud (Baba Metzia 24a) describing that if an object is taken by a lion, hyena, bear, or leopard, it is to be considered lost to the owner, and even if someone recovers it, it does not get returned to the owner and remains in the finders’ hands. This is not true of all animals. For instance, if something is taken by a dog, or donkey, and is recovered, it must be returned to its owner. So what is it about these animals? It was suggested they are wild, carnivores, and that the item is recovered only through the intermediatry of these fierce animals. The animal power transforms the property, and that property law could be used to explain the nature of animals. Or by American law, the concept of abandoned property may be similar to that invoked here, whereby if one of these animals grabs your property it can be imagined to be abandoned to that animal being. Or perhaps the person grabbing it from the jaws of one of these animals deserves to be rewarded for his courageous efforts.
- · Lion: new beginnings in the East. The lion taking the object thus transforms it to a new way of being, alchemically. We are forced to let go of attachment to allow for the new beginning.
- · Hyena – here we surrender the lifeless
- · Bear – grabs and stores up energy for the winter hibernation
- · Panther – the alchemical energy of suddenness, pouncing at the time that is right for it.
The discussion turned to the personal and the real, as we wondered how this teaching relates to the story one of our members told in check-in. Was it hyena energy, or leopard, that had caused the distress? Or neither? Perhaps this was rabid dog energy, not to be at all confused with what we were looking at today.
El Nah Rafah Nah Lah . . . R’fuah Sh’lay’mah
Deep grief entered the room and called for healing chants and prayers. Our PV torah studies seem to have shifted from simple study together to a time when we gather to share our lives, our griefs, our joys, our challenges, in community with those who over the years we have begun to know so well, and care about so deeply.
Next gathering: Saturday, December 6, 10 AM.
Save the Date: Saturday, December 20 – plan all day gathering, study, hike, Chanukah celebration
Sept 27, 2014
All the beasts will teach you . . . “
For our annual Shabbat Shuvah hike, we met in the field at entrance to Temescal Canyon Park. Three 4-leggeds hiked with us, a bit rambunctious in their greetings to each other, and, at times later in the day. Still, it was good to have their energy with us as we combined our usual Shabbat Shuvah reflections with our ongoing inquiry into the understanding of the animal beings within and around us.
Check-ins were held under an expansive oak tree in a clearing a bit of a hike into the canyon. Medical and health issues predominated, and it was clear a healing circle was called for, and was held at the end of the gathering.
To give us a bit of focus on our work with the animals, we read a few paragraphs from Chapter 3 of Reb Gershon Winkler’s book, “Magic of the Ordinary”. In this chapter he expands on his discussion on the Hebrew Medicine wheel and the 4 Winds (4 Directions), naming and referencing primary texts to illucidate the meaning of the animals that are found in each of the directions.
Ezekiel 10:1: The vision of the chariot includes the verse which aligns each of 4 animals with a primary direction. Thus, Lion to the East, Human to the South, Buffalo (water buffalo or ox) to the West, and Eagle to the North.
Job 12:7 “All the beasts will teach you . . . “ This verse is aligned with Native American and other indigenous traditions that understand the way of the animals to be a primary teaching for human beings to know how to live in right relation to the earth and each other and all relations. Indeed, there are Hebrew teachings that speak even more overtly to this point: ADD The point was made that to really learn from the animals, one must be amongst them, must be quiet and must listen . . . if one does so in these times one might become aware of them yelling to us about climate change.
Buffalo/ox/bull – (Hebrew: Shor)
The Bull/Ox/Buffalo is identified as the keeper of the West, the place of merging and blending, where day blends into night, life into death, the place of healing, the archangel Raphael (healer of God). The bull is a herd animal, a merger In Moses’ blessing of Joseph, he speaks of the majesty of the ox, one of its major qualities. Though the English translation using the word “gore” in speaking of the ox raises images of violence, the Hebrew and the contextual meaning of the full verse speaks more of making an opening, bringning together, weaving, and speaks of the buffalo in terms of majesty (Hadar, which is the energy of the sephirah Hod), nobility (the word for horn, keren, may be used to signify crown), strength, power, and may have to do with protection of the people. The verse speaks of the Karnei r’eim – the horns of an oryx, a large antelope and the totem of the tribe of Menashe and therefore related to the ox/buffalo (the totem of Ephraim). A dream image shared: a large male oryx, a protector at the edge of his herd, facing down a lion, each animal recognizing the power of the other and coming to a nonviolent, respectful relationship with each other.
Isn’t the bull associated with the Hebrew letter Aleph, someone asked? No, that’s the alephant, another answered. And we moved on.
Lion (Hebrew: Aryeh)
Hosea 13:7. I am become like a lion to them
Though the verse literally refers to devouring the people around the time of the exile, metaphorically the energy of lion (Aryeh) may help us to awake from our stupor to devour our delusions, like a lion. Lion holds sthe East, the place of new beginnings, where the sun rises and we move forward on new adventures and paths.
Eagle (Hebrew: Nesher)
Eagle is the keeper of the North, the place of mystery, hiddenness. The eagle is a messenger, and brings us to spirit, as in the verse from Parashat Yitro (Exodus ): “And I carried/will carry you on the wings of eagles, and brought/will bring you to me”. Eagle is also referred to in Hebrew tradition as protector, especially the female eagle, as in protection under eagles’ wings, or the commentary from Rashi that the mother eagle carries her young on her back to protect them from arrows being shot from below (though this seems not an actual behavior of eagles, and may be more reflective of Rashi’s fantasy, or if we give him the benefit of the doubt, perhaps a dream or wisdom teaching).
Sept 6, 2014 Study Group
“Like a spider’s gossamer web”
At Marc’s new abode with mezuzah /blessing of home first!
Center of Circle with set with a Mandala of Directions: placed on round copper plate; Center=community candle “Circle of Friends” holding hands; south=bowl of water; west with volcanic rock from Joshua Tree for earth; north with incense for fire; east with owl wing for Air, outer circle west Oryx horn, north with deer antlers, east with ram’s horn, south – no specific Hebrew reference, so rabbit fur for innocence.
Discussion about maintaining the presence of Torah in our study: If we focus on animal totems separate from Torah reading focus or using other references, reminder to return to Torah. Use of torah references from Chaim’s table to go deeper with an animal. Tanach has been a source for our readings over the years including Torah, Writings (Ketubim) and Prophets. We can foray into other realms and refer back to Torah references of the animal, Torah is always present and we ourselves, each individual, are Torah too!
There was a suggestion regarding study of ‘cattle’ or livestock as this is mentioned frequently in Torah. Need for sacrifices. Goats, sheep. The Presence of animals was integral to daily Hebrew life on many levels, and is reflected in Torah/Tenach. Our lives were immersed with animal life providing a range from livelihood, relationship, identity and symbolism. We experience the powers of domestic and wild animals. The Torah references animals in terms of what the animal does or produces and used metaphorically.
There was expressed in the group a need for expressing our own personal connections with animals, as a ‘totem’ or how we are moved by experiences and identity with animals and their qualities. The need to return to our indigenous Hebrew souls is important part of our exploration.
Oryx horn passed around – speed round -We went around the circle as many times as needed for everyone to speak names of animals that are present in our lives, place their energy in the circle.
Focused in on spider: Job 8:8-8:14. …’the hope of the impious whose trust is like a spider’s gossamer web.’ Denotes fragility in life when piety is absent. Also, spider webs are literal traps, denoting being trapped by trust in in something other than the Divine. This is a negative connotation, a weakness reference of delicacy of web, yet others noted that spider webs are also in reality one of the strongest things in the world, with engineers trying to imitate its qualities. (not to mention it’s refined beauty). . Spiders are wondrous in many ways. A web may be destroyed today and be recreated the next day – tenacity and continuous revival/survival.
But also there is a positive/strong quality of Protection by the spider with the Midrash of David in Judea, fleeing from Saul’s desire to kill him due to his Jealousy of David’s charisma and popularity and deep friendship with Jonathan (possible homosexual reference?). While hiding in the cave, Saul’s army passes him by due to spider web created across the cave entrance – creating the illusion of implausibility of David hiding in that cave - (similarity - passed over homes by angel of death during Egyptian loss of first born). The spider has protected him – a Divine intervention. And it was more than protection, it was also doing what was right (morally and per destiny?). We needed David to survive for the fate of our people. Reference also to Charlotte’s Web wherein she protected using her web. So, Spider/Akaveesh (H) the word implies “conquer or manage”, also weave/agile/swift. The spider is both strong and fragile. Weaving a web displays a management of desires.
There’s also a non-animal, yet another cave story in Samuel relating to King Saul, when he, as the first King, fell asleep in a cave during his search to kill David. David discovered him asleep but did not use this opportunity to harm him, instead tearing Saul’s garment, counting a coup over Saul, i.e. ‘ I was at an advantage, could have ended your threat to my existence, but chose instead, to show you mercy and spare your life.’ This is a Kindness with power, and a hidden overcoming of being driven by fear.
Our first king, Saul was desired by the people, to be like other nations, but the prophet Samuel warned against this. It was also mentioned that Saul was moody, implying a mental illness i.e. Mood disorder, or paranoia.
We briefly looked at Kelev/dog who has been with humans since prehistoric times. The word implies heart (k’lev literally means “like heart”). Mentioned in Deuteronomy as part of the phrase “a harlots hire, and exchange for a dog” are not used for an alter offering, as they were an abomination representing ill-gotten gains. Dogs could be trained to be vicious therefore a public menace.
Implications for our sense of animals as reflected through Kashrut. Animals may not be eaten for both being poorly or highly regarded. (bottom feeders, intelligent/beautiful/useful alive) As well as customs such as not eating the wing tips on chicken as it represents the spirit and freedom of the animal. Discussion of Kashrut (wild/domestic), the animals we mentioned in our speed round for future study.