He Makes the Wind His Messengers

Notes from Torah Study 12-6-15

Location: Devorah’s

Torah Study
Quick check-ins, which seemed to be focused on various aches, pains, and physical complaints (oy vey!), then back into Psalm 104.

Ps 104:1-4  “ ... He makes the wind his messengers, the flaming fire his ministers” 
The early verses begin their high praise of God (Barchi Nahfshi et-YHVH – my Soul, give blessings to Adonai!), then quickly connect us to the cardinal elements as recognized in the Hebrew tradition: Avir/Air; Mayim/Water; Aish/Fire.   Sefer Yetzirah associates these elements with the 3 Mother letters: Aleph, Mem, and Shin respectively – Ah’Mah’Sheh as an acronym.  These Mother letters are also associated with the top 3 sefirot on the Aitz Chaim: Keter (Ruach Elohim Chaim – Breath/Air of the Living Creator);  Hochmah (Mayim mi’Ruach – Water from Breath); and Binah (Aish mi’mayim – fire from water).  This is indigenous Hebrew mind at it’s finest, connecting us with the most primordial of substances in the elements, and making the direct link between our experience of Nature and the Divine.

The poetry of the psalmist takes our breath away, describing God as the One who “walks on the wings of the wind”.  Each breeze is a message from the Divine – are we paying attention enough to decipher the message of that Spirit/Angel?  Fire is a minister, serving the Divine through its flaming heat and light.  The animism within the Hebrew conceptualization of the world around is clearly apparent here, just as when the Talmud tells us that there is a malach (angel or spirit) associated with every single blade of grass.

The wind comes down from the Ain Sof, winds down through our Sefirot, fires down the spine, connecting us to Earth.  And, the wind coming to us doesn’t stop there.  How is the wind itself changed when it interacts with you?

Who is God?!  Who is He?!
The impassioned, impatient question arose in the circle, demanding an answer.  What is this psalm talking about?  All the anthropomorphisms are disturbing.  Do Jews, in fact, believe in a white-bearded deity in the sky?  Is “He” “God”?  Why all this “He” and “You” talk?  

Deep discussion followed, as we searched for the core Jewish belief regarding the conceptualization of God, and how that understanding relates to the natural world. We acknowledge that we are entirely inadequate to convey in language or in concept the answer to that question.  The best we can do is to describe attributes or manifestations of the Divine through our horribly inadequate language.  God as our Hebrew understanding has it, is truly unknowable, unspeakable (we don’t even know how to pronounce the holiest “name” of God), an infinite, indescribable, depth.  This seems quite  comparable to the Native American concept of Great Mystery.  All we can really describe is the manifestation of harmony and beauty, Divine harmony, as we experience it in the natural world, which is what the psalm is trying to do.  And this attempt is what is described by our name, Yis’ra’el – one who will wrestle with God.  We can start with acknowledging the Presence, naming attributes, and perhaps then, through meditation or other means, elevating our understanding of God to a non-verbal level. 

A try: God as we conceptualize It, is a universal, connecting Consciousness or Presence

Can we do a silent PV, without words, only in dance, movement, tune?  Perhaps.  And yet language is so distinctly Human, what characterizes us as different than other beings.  Thus, there are the Stone Beings (domem), Sprouting Beings (tz’machim), and Living Beings (animals, Chayot).  Then there are the Speaking Beings, the M’dabrim, human beings.  So perhaps the question is how do we acknowledge our nature as speaking beings AND ALSO come to understand things in non-verbal, non-language-based ways as well.  And our tradition tells us that all these other beings are contained within us, so we clearly must have the capacity to understand things in the “languages” of these other beings.  Perhaps it is just that we are out of balance, relying too much on our language, and need to get back to understandings at more earthy levels. 

The violence we all are carrying
The shadows of the recent horrors in Paris and San Bernardino were present among us, and  brought much discussion, only part of which is captured here:
·      Some say that today, despite all the terrors we are living with, is actually the least violent period of all human history in terms of absolute numbers.  Compared to the millions killed during the World Wars for example, there is much less loss of life in today’s world.  But as we are so much more connected throughout the world in terms of communication and travel, each event is known, transmitted, and experienced immediately wherever it occurs. 
·      It is so helpful to read the other texts.  Studying the sacred texts of the 3 of the Abrahamic religions in a multicultural women’s group, one arrives at the bottom line: it is all about Mystery. 
·      All I can do is say Kaddish. 

We closed our study with Oseh Shalom, asking the Holy One to make peace, replacing the last 3 words “ahl kol Yisrael” (peace upon all Israel) with “kol yoshvay tevel” (peace upon all who dwell in this plane of existence, including all beings, All Our Relations,  human and otherwise).  There is no “Other”.

Chanukah party followed – Chag Chanukah Sameach!!!

Next Gathering: Saturday, January 2
Location: Marc & Tobi’s
10-12: Torah study
12-1: Pot-luck lunch

1 - ???: envisioning “retreat” and planning for PV 2016 and beyond

Bless the Holy One, oh my Soul!

Notes from Torah Study 11-7-15

Location: Dan & Laurie’s

Torah Study
After jumping around and struggling through some early psalms, 11-13, the energy enlivened when Laurie took us into Psalm 104 (which we had partially visited the first Torah study this year, when Larry brought us to this psalm).  Some scattered, mostly unedited, notes from the psalms discussed:

Ps 11:2  “ .. . the upright of heart”  (yish’ray lev)
·      Buber’s “I-Thou”
·      David is in I-Thou relationship with Hashem, whereas his wicked advisors say flee
·      Indigenous – make decisions from the heart. Feeling informs thinking – anterior cingulate of brain has feeling cells and decision making cells
·      Sufi – heart guide

Ps 12:3: “ . . . they speak from a double heart (Hebrew: lev va’lev)
·      2 hearts = insincere heart
·      Zalman translation: with smooth talk, but their heart is not with what they say with their mouth
·      “politic-ing”

Ps 12:7: “like silver refined in the finest smelting earth, clarified sevenfold”
·      Process – we’re about process, refining ourselves
·      Why silver? Silver is soft
·      Gold is gold when you see it.  Silver ore does not look like silver – must refine it
·      This is the human process of understanding the word of YHVH – the process of refinement through the lower 7 sefirot
·      Such refinement is an indigenous process

Psalm 13:3  “ . . . melancholy in my heart (l’vav) even by day?”
Is your heart in l’vav (2 bets, 2 houses, divided heart) or in lev (one house – lev ta’hor , pure heart)

Ps 104:1: “Bless YHVH, my Soul”  (barchi nahfshi et YHVH)
·      The psalm first speaks to YHVH, then about YHVH
·      How many references are made to the soul?
·      This psalm was recited on the New Moon – huge for our indigenous-minded people, reminding ourselves regarding all aspects of nature

104:4: Who makes the winds (spirits; ruchot) his messengers (angels; m’lachim), the flaming fire His servants”
In Hebrew Earth-mind (indigenous mind), the primal elements are in service to YHVH

These beings speak from the depth of my being

Process being in the heart:  Lev (pure in heart) L’vav (divided heart) – throughout Tanach these 2 words are used to mean heart, and this difference between them, pure vs divided/troubled

This came forth from the lev of David
Earlier psalms were of oppression, fear à now of joy and awe and gratitude – a map for our lives

There is a theme throughout this psalm: honor Spirit and earth will give back to you. 

God us “up there” and you get all this “down here”.  If the interaction is correct, all will grow and be wonderful.

Reciprocity – when in right relation, it all flows

104:13: He waters the mountains from his highest heavens

“highest heaven” can be here

Keter – can’t know it, God is there.  But we can know earth, Malchut.

This is not about humans
Take out human-centrism
Idea of Dominion is not accurate – not “rule”, but responsibility, husbandry

104:19: “He made the moon for festivals, the sun knows its destination (lit: “from where it is coming”
This is the essence of sun and moon
Seeing new moon was first mitzvah given to Israel as left Egypt

104:33: “I will sing to YHVH . . .. “
I want to find a new song.  Psalms à songs in liturgy.  Torah verse à meditational chant.  Praying for the melody.

Do the Meditation Walk on this psalm?
I will sing to YHVH
I will rejoice in YHVH

My Soul, bless YHVH!


Study Group + Leadership Council Saturday, November 7, 2015

Come join us as we continue our monthly Torah Study Group on Saturday, November 7th (10 am till Noon).  We have been reading Psalms with attention to the natural world around us.  Bring a text if you have one or we can share one of ours.  No experience necessary.  Newcomers, skeptics welcome.

The Leadership Council will meet from 9-10 am, just before the Study Group.  All are welcome to witness (observe and contribute in silence) the Leadership Council that holds the vision and energy for each year’s Passover Village Retreat. 

In particular, the LC is considering how we might offer a presentation or a longer program about our Passover Village community, Seders and practices at the Aleph Alliance for Jewish Renewal’s Kallah Program, July 11-17, 2016 in Colorado. https://aleph.org/kallah

So, you are invited!  Come for the Study Group (10 am till Noon) or come early (9 am) and witness the Leadership Council, then stay for the Study Group.

We’ll meet at a private home in Encino.  Call or write Dan 310-396-0706 or danbrumer@mac.com to RSVP, for any questions and for directions to the location.


Yom Kippur 2015 in the Manzanitas

This Yom Kippur, as most Jews in America dressed for synagogue, Tobi and I loaded up our camping gear and took off for the Angeles Crest mountains north of LA. Our goal: to seek relation with the Holy One on Yom Kippur through prayer, fast, and meditation , in nature, with the trees, birds, animals, and elements.  Arriving in our campsite, no other humans present in the campground, we quickly set up our tent and prepared our last meal before the fast, a simple meal of fruit, cheese, crackers, raw vegetables and humus. 

A few steps from our campsite on the western edge of the campground, the view opened to mountains, valleys, haze, and the setting sun.  Setting our intention, to seek right relation between ourselves and HaShem/Spirit, we drew animal tarot cards and received a teaching to take into the next 24 hours.  Then, as the sunset colors of yellows, oranges, pinks and greys began to spread in the west, I chanted Kol Nidre, thinking of the imperfection of our human efforts to keep our vows and intentions over time, and how amazing that the Hebrew tradition recognizes and builds that into the liturgy of this sacred, yet joyous, moment.

Joyous?  Yom Kippur?  As a child, Yom Kippur was anything but joyous.  Everyone was so serious, you had to fast, there were dirge-like chants and songs, boring services.  Where was the joy?  But now, understanding that Yom Kippur is really about sitting alone, and within one’s community, to seek true, deep, and intimate relationship with the Holy One, wrapping a tradition of thousands of years around oneself like a tallit, to go deep into the words of prayer and the meditations of the heart, to be in intimate connection with nature as our ancestors once were at all times, the joy and the awe of the quest for Spirit becomes very present.

The next 24 hours were full of many moments of insight, boredom, joy, meaning, annoyance, and awe.  Just a few highlights:
·      Watching the fire, always reaching upward to the heavens, under the darkening sky as the stars appeared in their glory in the dark wilderness sky
·      The call of raven, jay, owl
·      The flash of brown flank to the west, a visit by Deer to my prayer circle neighborhood
·      Flies and mosquitoes – it isn’t all fun and games.  What is their message to me today?
·      Ahl Chet sheh’chatahnu – the communal recitation of past ways we have been out of relation with the Holy One, recognizing those that we have personally done, and those that we know someone in our community has done, and taking in deeply the need and desire to do better;
·      Boredom, heat, sweat, discomfort
·      Ouch! - the yucca plant pokes my hand as I walk by, teaching me to pay attention to my surroundings more closely
·      Fasting – no trouble there, having fasted for several days at a time in the past.  Allowing myself just a sip of water here or there, realizing the importance of that element in my life, appreciating it completely, wondering about drought and climate change that heighten the awareness of human use and abuse of this precious resource
·      Hit’bod’dut – Rebbe Nachman’s practice of talking directly to God
·      A branch, in the shape of the letter Ayin, teaching perception, observation, look at what’s around you, immediately in front of you, present and imminent.  Don’t get lost in seeking the big picture, the framework – you will miss the moment where God is found, you will be out of relation with Spirit, in your head trying to figure things out, when all the time She is right there with you

A psalm, composed spontaneously sitting on the rocks, looking over the valley, afternoon sun burning overhead:

Ain ca’mocha . . . v’ain ca’ma’ah’sechah
There is none like You . . .  and nothing like Your creations
My God, God of my Fathers and God of my Mothers
My soul thirsts to know You.
How can One be All?
The angels are amazed.
Mountains, valleys, trees, birds
You created them all, and more.
And yet you are right here,
in this breeze
In this branch
In this stone
My heart longs to know You
But Your greatness cannot be known
Only through what is here
May I know You
To follow the path you lay
Trust myself and thereby trust in You

Was my Yom Kippur in nature what I expected?  Yes, and no.  Yes, in that being in nature, withdrawing from worldly pursuits, job, people, eating and drinking, I felt at times Panim el Panim - face to face with Spirit, alligned with an awareness of my relation with the Holy One.  Seeking with the intention only to connect, I learned something of myself and my relation to all things, though not necessarily what I thought, or in the manner I expected.  As God came to Elijah in the small, quiet voice, not the grand vision, so S/he was subtle with me.  My experience left me wanting more, more time in nature fasting, to more fully connect.  One day was not enough. Perhaps the four day vison quest of the Native peoples serves this purpose better.  And there were prayers in the liturgy that I read during the day that did not connect, not so much because of their lack of relevance to the quest, but because Yom Kippur calls for the communal, as well as the individual seeking of relationship with HaShem.  The recitation of sins is in the first person plural, all of the prayers are in “we” language, not “I”.  So while there was much I learned from my solo time in prayer and contemplation, there was also much I missed by not being surrounded by my fellow seekers, sharing in our communal quest for Spirit and connection. 

Lessons and conclusions:
Seeking relation with the Holy One in nature is my path
I will likely never spend another Yom Kippur inside a building, synagogue, or other human structure.  For me, god is to be found in the breeze, the bluebirds, the call of raven, the quizzical glance of deer, the odd shape of branch, and the red bark of the Manzanita tree.
One day is not enough.  I need to have more time to set up camp and prepare, as well as at least another day to settle
This must be done in community, with friends and chevreh.  Yom Kippur is a communal vision quest.

Tekiah gedolah. 
Thank You, Thank You.  

Marc W


Sukkot + Study Group Sat Oct 3rd

An invitation from Devorah:

We will be gathering in the Sukkah (weather permitting) next Shabbat morning for our monthly PV study group.
We still dwell in this holy time of year, in the power of continuinuous celebrations: Sukkot's power is the season of our joy. It feels intuitively appropriate to re-member our harvest tradition, placing ourselves literally out in the field, a hut in the midst of nature, while reaping the fruits of our labors and our inward Rosh Hashanah searching. We are not ready to look at life in the hum drum way...having dressed it in the beauty of sweet forgiveness and hope. 

Let's dwell there a bit longer...in the sukah. Sukkot has been ushered in, for the second year, with a super blood moon Eclipse, covering the moon like a Challah cover on Shabbat. 

Sukkot is an extra special time for Passover Village consciousness. It's akin to our frequent focus on uncovering our indigenous roots. We need not dig much, it's right there.....

Our kavanah (intentional spiritual focus of study) this year is viewing nature through the lens of the psalms. We add to it the joyous Sukkot lens. Surprising gifts await us!

Join us, bringing the rich insights of your minds, hearts and life experiences. 

Bring also a pot luck contribution to feast upon after study.  What fun!

  9:30 - 10:00 a.m: Decorate sukkah 
10:00 - 12 noon: personal check-in, Study Psalms, lulav/ etrog
12:30 to at least 1:30: Feast!

16063 Chase Street. North Hills 91343.  (Parallel to Roscoe off 405; east of Woodley)

Look for the abundant bouganvillea at the white gate. Plenty of parking. Walk up the long shaded driveway, come to the back yard or side door.

RSVP to Devorah  <miriaam@mindspring.com>  626-422-8303


PV Shabbat T’shuvah Hike

Dear Passover Villagers

We are now in that liminal space, the gates wide-open, the veil never more narrow than in these days between Rosh Hashanah and Yom Kippur. The question hangs in the air: “Who are you really, wanderer"? We explore our relations, with our Self, with our communities, families, and friends, with the Holy One, with Mother Earth. Are we in right relation with each? If not, how to make the correction needed to get unstuck, so we continue our spiral into our truest being? 

Come explore these and other questions as PV does its annual Shabbat T'shuvah hike this Saturday (tomorrow! Sorry for the late notice) 

What: PV Shabbat T’shuvah hike
Where: Temescal Canyon park, Sunset Blvd and Temescal Canyon Rd.  Meet in the shaded grassy area at the end of the parking lot near the restrooms.  There’s a fee to park in lot (BEWARE OF STOP SIGN CAMERAS), or free parking on Sunset Blvd. or Temescal Rd.
When: 9 AM - 12 noon
What to bring: Water, sunscreen, hat, shofar if you have one, open heart
Who:  You!

L’Shanah Tovah Tikatevu

Marc W.


Passover Village Study Group September 12, 2015 (day before Erev Rosh Hashanah)

We passed the Rainstick during our Check-In which carried a theme of the fragility of life and deep spiritual experiences/learning.  As the last folks left, it began to rain, while the sky was still blue to the north.  

Continuing our study of the Elements (including plants) in the PSALMS:

Psalm 50 by Asaph

We looked at R. Zalman Schechter-Shlomi’s prayerful interpretation (Larry introduced) as well as other texts. We mostly concentrated on the middle of the psalm with its references to nature (Lines 7-15); then the ending (22-23), backing up to 16-22 finally,  we ended with the first line.  (I like that, ending at the beginning, the snake eating its tail.)  What we wished for today was a skilled Hebrew reader who could help us understand some of the variations in interpretive choices and meanings. It would be nice to revisit. Nonetheless it was and is a rich, broad and deep journey into this Psalm written by Asaph.

So much of the psalm speaks to the questionable necessity of Animal Sacrifice (5, 8, 14) resulting in a deeper look at Sacrifice in general- Line 23 he so offereth the sacrifice of thanksgiving honoring; and to him that ordereth… Honors me15, 23

We did discover its possible significance for the indigenous Hebrew Mind*:

Reasons for Ritual Sacrifice:

>Humbleness by reducing riches. Hedge against Hubris

-Humbleness also by giving up pride and value of what one has worked hard for whatever one’s economic status: (sacrificial animals were usually of the Best Quality One Had

             -But a possible hubris of being able to Give more than Others if you have more (to gain further status)

>a form of buying salvation whatever one’s holdings.

>Nourishing G-d w food  (as implied in this psalm)

>Appease an Angry /Punishing God in a world out of one’s control -not understood, insurance policy against future harm from an uncontrollable consequences of Nature/Natural disasters or other hardship, war/conflict, starvation, economic loss. It’s a form of ritualized control against the unknown based on need formed from prior experience of loss.

>or an exchange/trade – I give you this, You give me that (just fair business)

>Is it a form of Giving Up self/ego?

>Does the ritual put us in right relationship with nature?

(discussion: Today, We are out of control – there is no order or respect for nature: Look what ‘we’ (the world) have become without it – how we have destroyed and are destroying our planet – from mountain, land and sea, animals, plants, the air ; pollution and loss

the act of controlling and using nature for our own benefit: logging, over farming & fishing, exhausting the earth nutrients, coral reefs, Monsanto seeds/genetics, chemical spraying, killing to extinction, industrial destruction of the air/greenhouse effect/melting glaciers/icebergs, weather cycles, ad infinitum….

Change in Methods of Sacrifice:

Getting away from Human Sacrifice – Abraham and Isaac (Rosh Hashanah)

Getting away from Animal Sacrifice – after the destruction of the Temple

What level of Sacrifice do we have now (fasting, tithing, have we succeeded, is it effective?)

Have large portions of humanity forgotten purposeful Sacrifice?... thereby sacrificing & suffering inadvertently and at great loss.

Sacrifice in Ritual Form:

Controlled ritualistic predictable sacrifices, and mindfulness of what we have with gratitude.

Ritual enabled us to at least believe that we could control the severity (degree and amount) of the loss (by spiritual decree) by preempting with Temple sacrifices.  Perhaps this served to control our impulses, be grateful and stay moderate in our greed. Do we now hedge our bets by producing too much? Sacrifices – are we less humble and respectful now?  (increased hubris)

*Sacrificing consciously vs unconsciously…..Perhaps we have underestimated the role that Ritual Sacrifice played/plays in the Indigenous Hebrew Mind. How can we more deeply understand and own this indigenous perspective to our own resurrection as consciously indigenous seeking Jews today?  We were unexpectedly struck by the feeling that we may have lost something when we gave up Ritual Sacrifice!  Sacrifice may have given us a right relationship to our egos, our planet and material goods/riches. A rich man had many cattle, sheep, etc.  What the rich ‘man’ does today is pay “taxes” but in the game of trying to retain rather than of giving willingly in relationship to the Divine.

             What does Sacrifice have to teach us now? Are there forms of sacrifice living well in Judaism today (fasting, Tzedukah, etc)  Is it enough, or maybe what we do now is just not powerful enough?  How to integrate these realities as modern Hebrew indiginists?  At the very least line 23, the ending, suggests spiritual self improvement through a Ritual Sacrifice of thankfulness/gratitude (thank offering)

Overview of Psalm points:

‘Thousand mountain’(Hebrew interp? Also it sounds so Chinese) and the pasture (another nourishing image where animals graze) interpretations of Creatures of the Field: The plants themselves? Wild Beasts? Creeping creatures–(small) animals/insects (more Hebrew please).

Asaph’s psalm reports HaShem comparing the human need for edible animals: i.e.fowl & fatlings vs the free wild animals that are “Mine”(10).

Giving a “Thank Offering” 14, 23(what are the types of sacrifices? maybe in Leviticus?). The G-d voice in the psalm chides us that there is No need to do animal sacrifices, HaShem does not need to be nourished. (already has an embarrassment of eternal nourishment -why do we bring the Divine down to our own level?) In the psalm specific references to domestic, edible animals (lines 9&13), yet also Hashem claims relationship to all the living Beings, wild and tame, animal and plant (10-11). Instead Of animal sacrifice (14,23) Asaph presents a God that asks only for sacrifice of gratitude. The point is to be thankful, be in gratitude which maintains our umbilical cord to the Divine so we can receive nourishment .  the gratitude nourishes us –not the Divine – but keeps the Divine alive in us allowing us to receive Divine care.  Without that mindfulness there are consequences! 22

             Discussion: Is the existence of G-d dependent on our belief and attendance to the Divine?  Does the Divine disappear when we are not mindful(23)?   Line 22: Are we punished vs are we suffering the consequences of not being mindful in remembering the Divine presence in our lives?  Or is G-d vulnerable to our conscious creation of Him/Her? How can Divine influences assist us if we don’t keep Him/Her near? Are we destroyed/punished when we are not mindful, or setting the stage for our own destruction.  Does God disappear (we are destroying him?) when we do not think of/relate to “Her/Him”

Taking responsibility for maintaining the connection (the umbilical cord) to receive G_d’s blessings and protection. It is still the Divine that provides the experience of salvation. (Zalman 23) Level of control – Divine Being as all powerful, “Making us” experience.

             Surrender of “Self” enables experience of ____________(fill in the blank, i.e. salvation, ecstasy, visions)

             Yet responsible for remembering by attending to Divine qualities, mitzvoth, remembering, contemplation, maintaining awareness of Divine Presence, the connection, being receptive by our awareness/belief/ritual/order (mitvot – seder)  This process contains Reciprocity of receptivity/action as does the Beauty of the Shechinah (discussed below).

16-20 complains of not abusing the connection through “recite my laws” – Extremism and entitlement we see today.   20=”maligning your brother, defaming the son of your mother” points out the importance of the mother in a matrilineal post matriarchal society.  Points out what is going on today .

Experience salvation23/redemption/rescue 15 Hebrew word used? 

Beauty of Zion – the Earth an aspect of the Divine Lines 1-2

Multi vs Uni God   Aspects / qualities of the Divine vs each quality is personified. “Shekinah” as “Mother earth, the Divine Presence.  The other Sefirot with differing qualities, strength, degree of accessibility

Divine Feminine is not just receptive. There is an action in preparing and presenting One’s Beauty and a reciprocity of receiving and giving.   Give experience of one’s beauty to the observer who receives and responds, thus giving (thanks/appreciation) as the Shechinah receives the appreciation.


Jonathan contributes from Isaiah (not  from this psalm) My thoughts are not your thoughts, my ways are not your ways

             Story comparison by Jonathan re making a meal for one’s spouse – ready when he is home vs asking day before what they want in detail.

To be grateful is to remember one’s Divine connection:

Divine part of your body – agnos agnocia (not knowing that one does not know….. as in a CVA, unawareness of a hemiplegic side of body “this arm is not my arm”). Are we aware of Having Lost or forgotten a part of our Spiritual Body?  Laurie suggests this as an exercise for Passover Village.   We can Re-Member (Dan).


How to regain our inner connection. And our communal connection to the Divine. (minyan)


My own sticking point: Christianity has claimed the God of Love and Jews branded with a punishing Divinity, Do this or else!  I prefer not to accept this, Not a punishing G-d. Is it the absence of the Divine (out of mind) that creates a state of “falling apart” dismemberment, feels like punishment.  Sufism says Make G-d a Reality.”  I ask for each of us to inquire within … What is our preferred version/vision of the Divine Being?



PV Study Group Invitation

Dear Friends, 

You are invited to join us for our next Passover Village Torah Study Group! We've been exploring Psalms with special attention to the natural world and the elements. 

Please note special date for September: 
Sat Sept 12th 10 am to 12 pm 

Home of Devorah Cohen 
(near Roscoe and Woodley in The Valley) 

Call or write to RSVP and for exact location: 

Devorah Cohen



Dan Brumer 


See you soon!