Responsibility deficits

Breakfast with Stuart Schoffman was a treat – featuring a tour of the Shalom Hartman Institute, nourishing food for thought, and an introduction to the new Hartman Journal. Life and situations are always more nuanced and complex than they first appear. I have a thesis: rights-driven cultures cannot earn the dignity they deserve until they accept some degree of responsibility.  Stuart helped me realize that a person’s relationship with responsibilities may be complex.  Within the circle of her family and neighborhood, she may be highly responsible.  But when it comes to her tensions with a neighboring town, she may be obsessed 24/7 with rights exclusively.  This is good news.  Perhaps if enemies refuse to accept any responsibilities, this does not mean they can never begin to do so.  Their responsibility-deficit is not absolute.  Because it exists in some arenas of their lives, it may someday enter other arenas too.

Cosmic intimacy

Each morning, when we pray to God as Creator of the vast earth and ever-expanding heavens, we do so employing Divine attributes which are immanent, tender, and loving.  What might this suggest?  “God, we hold You in awe – not out of fear – but because of Your endless propensity to forgive.”

Redemption decisions

God’s deliverance is depicted by a mighty hand and outstretched arm.  Why not simply say mighty hand?  Wouldn’t that make the point of Divine supportive intervention sufficiently?  Perhaps the additional phrase outstretched arm holds deeper meaning.  Z’roa netuya in addition to being an outstretched arm can also be translated as an inclination to seed.  To be inclined to seed goodness, at any given time, in any given place, is how we live in God’s image.  At first glance, this anthropomorphic image seems historically remote.  Yet by this reading, the Image may be as near as our next (redemptive) decision.

When leads to Where

Asked how the Spinke Rebbe decides when to walk to the Kotel to daven and when to remain in Meah Shearim shtible, he said “I never know or plan in advance.  Wherever God sends me at that moment is where I go.” Perhaps this represents the ascendancy of when (openness to the present) over where (our next move). Spontaneity is central to being open to the potentially deep and lasting encounter.

M’chalkel Hayim B’hesed

Just as it is God’s way (biblically and today) to structure experiences wherein we teach ourselves life-lessons, the Kopitchenizter spoke earnestly of the task of a Rabbi to help people with certain talents interact with other people who have complimentary needs.  Be a shadhan (matchmaker) for Hesed moments among strangers.

Growing in soul

The Kopitchenitzer shared the Talmudic story of Yohanan ben Zakkai’s audience with the Roman emperor – at which he was granted his three requests (academy at Yavne, Davidic line, health)  The sages were troubled by something.  Why didn’t he ask in his three requests for the Temple to be restored?   The answer: wood (cedars of Lebanon of 1st Temple) and stones (Herod’s 2nd Temple) are less central to serving God than souls that can grow.  

Timing, timing, timing

The reason why the Talmud’s first question (about the timing of saying the Shema) is when, is because one never knows when a word, a work, an encounter or an experience is going to enter and establish residence in the inner life of an individual.  Central to the Talmud’s opening word for when, Ma’aimatai, is the aima, the reverent wonder than opens us up to connections with God’s content and causes.