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4 Elul. Let bygones be bygones?

At the end of last week, I came across the following quote floating in the header at beliefnet.com
Forgiveness means giving up all hope of a better past.   -Landrum Bolling

I’ve been contemplating this quote for a few days, finding it both insightful yet limited simultaneously.  Forgiveness is a form of letting go that does not always directly involve interaction with the one you felt has wronged you, although it is better if that interaction is possible.  Much has been written in recent years that shares the psychological wisdom that our inability to forgive often causes us much more harm, in terms of our state of mind and even our physical well-being, than it inflicts on the person who wronged us.  In the introduction to his book, ‘Forgive for Good’, Frederic Luskin reflects on our inability to let go of past experiences in a way that feels very familiar, and brings a smile to my face.  He asks us to think our mind like a house, where we choose the tenants to whom we rent the various rooms.  What kind of accommodations do we want to give our wounds and grievances?  We can rent our grievances the master bedroom and build them a hot tub out back.  We can give them a great lease with terrific terms that never expire, or we can grant them a day-to-day tenancy.  We can allow them to put their stuff in all the rooms of the house, or we can restrict them to a small room in the back.

The quote attributed to Landrum Bolling who, by the way, has spent a lifetime working in conflict management and peace resolution (including as an advisor to the US government in early attempts to bring the PLO and Israel to the negotiating table), reminds us that we have little hope of moving forward in our lives, or resolving past hurts, if we remain in the past or, using Luskin’s image, if we allow that past story to occupy every room in the house.
But, I don’t entirely agree with the literal reading of the quote.  I believe that it is possible, sometimes, to create a better past.  Not when terrible acts have been committed (although, even then, forgiveness is possible – for our own sakes).  But many family conflicts, or fall-outs between friends, occur over events where there is more than one narrative to explain what happened.  In our certainty about the intentions of the other, and our inability to let go of the hurt feelings we felt so intently at the time, we close ourselves off to the possibility of another explanation.  
A daughter may remember the past as ‘My mother never loved me as much as my older sister – she never gave me as much attention.’  Through attempts at reconciliation, and a willingness to hear each other’s story, perhaps the narrative might change to: ‘My mother loved me very much, but there were times when my older sister was having problems that I wasn’t aware of, and she needed more of her attention.  I remember feeling left out, by I realize now that my mother still loved me’
Two friends haven’t spoken for 3 years because one felt that the other didn’t care and could not possibly be a true friend because she didn’t coming running when her husband was diagnosed with skin cancer.  She did not know that her friend had slipped into a clinical depression some months after her mother passed away, and was not able to be present for her in the way that she needed.  Both friends felt abandoned.
In scenarios like these, communication is the best way to break out of the old narrative.  When it is hard to pick up the phone, writing a letter may be a way to begin, or an email.  It is important to speak in terms of ‘I thought…’ or ‘I felt…’ rather than the more accusatory ‘You did…’ or ‘You made me feel…’ – the latter communicates that you have certainty that your narrative is the correct one, and is less likely to open the door to reconciliation and forgiveness.
By opening up the channels of communication, and opening up our hearts to the possibility of another way to understand our life stories, it may well be possible, in partnership with others, to create a better past and, from this, forgiveness can flow.
Rabbi Rachel Gurevitz
What do you think?  Please share your reflections by clicking on ‘comments.’


3 Elul. The Moon of Elul

This powerful and reflective prayer for the month of Elul is by Rabbi Vicki Hollander. It is reprinted here with her permission. You can find many more inspirational prayers, poems and thoughts at her website (also on our ‘Websites that Inspire’ list).
The Moon of Elul (August-September)

Photo credit: Alon Kvashny

Your soul, seasoned by the heat of summer, burnished from the flames, grows ever more golden.You are growing like the fruits hanging in the trees,becoming more flavorful with each passing day.
You can feel the slight shift in the light now; feel the change in the air.The chant of the Song of Songs runs through your body,”I am my Beloveds and my Beloved is mine.”
You feel a longing to reflect.You know you need review your life before you can step freely into your harvest time.
And so you begin, your soul calling upon the name of God
HaTzur,
Your Stronghold, One Who is solidly present, with you, for you.

HaTzur, my Rock, my strength,aid me as I walk within and enter into the tasks of Elul.
The month of Elul awakens each dawn to the voice of the Ram’s horn, androuses each midnight to the music of prayer.She bears scent of wild rose and sound of the departing wings of turtle doves.

The month of Elul,time of readying, time of shaping understanding,time of picking ripe figs.
Elul holds newly born autumn fog and freshly woven dew.She shoos scent of carob and tamarisk blooms into the evening breeze.In her reign the last remnants of summer heat swell, and hot desert winds scatter shards of thistles, grasses, and vegetable seeds wildly into the air.

Elul instructs me that the pieces that have dried out within me bear kernels of future possibilities,that when parched, rains of restoration follow.

Elul bids me learn from the earth who moves gracefully into her season of ripening,who readies for her winter. And she bids me to follow in her wake.
Elul enjoins me to forgive, for she, wizened with age, knows that accounts unsettled act like the small tear in a sack of flour from which a steady stream of wheat pours surreptitiously,until the sack lies depleted.Thus do un-forgiven deeds and words drain and alter my form.
Elul calls me to seek forgiveness from those whom I have wounded wittingly and unwittingly, by language and by actions. She bids me to ask forgiveness and to grant forgiveness.

Elul calls me to seek forgiveness from myself whom I have wounded,wittingly and unwittingly, by language and by actions.She bids me look at myself and to ask forgiveness and to grant forgiveness.

She bids me loosen jaws which clench, open the closed recesses within, scour that which has solidified, staining the inner parts of my being. She bids me wash myself clean, that I might be fresh again, that I might shine again, that I might stand restored, pure as first made.

HaTzur, my refuge, One Whom I turn to on my way, support me as I walk this path, for the way is most arduous. I lie exposed, open like a freshly cut fig, raw, naked, succulent.
I face harsh words and mottled histories,tortured sculptures of intentions that missed the mark, overgrown gardens of desires that grew awry.
Help me embark upon Elul’s tasks. Help me cleanse, scrub away my shadows, that I might pass through her, at end, purified, renewed.
So that I might sing my songs more clearly,so that I might shine more brightly.
Be with me as I walk forward HaTzur. Grant me courage and fortitude.

1 Elul. The Power of Words.

Do you think you could go a whole month without saying a sharp or unkind word? Without expressing frustration or impatience? Without sharing gossip? Could you do it for a week? Perhaps a day? Perhaps an hour?

It’s a tall order and, in many ways, as we look at our society and our media, extremely counter-cultural. But speaking with mindfulness is a deep spiritual practice that can be cleansing and centering, as well as helping each of us to play our part in creating the kind of community, and the kind of family that we wish to live in. Mindful speech is a spiritual practice that we find in Jewish teachings, such as the study and practice of Mussar, and many approaches to Jewish meditation, as well as rabbinic ethical teachings that warn of the damage we cause both spiritually and to our community when we engage in gossip, and other forms of negative speech (lashon hara). So central to living a spiritual and centered life, teachings on mindful speech are also found in the wisdom of many other faith traditions. For example, this year, Elul coincides with Ramadan for Muslims. You may be familiar with the sunrise to sundown daily fasting that is required during Ramadan, but did you know that refraining from speaking or listening to negative speech is also central to the spiritual practices of Muslims during this month?

Today is the first day of Elul – the month that invites us to begin our preparations for the Jewish New Year. Just as our Biblical story tells us that God created the world with words, so we too, created in the likeness of God, create, and also destroy, worlds with words. Just take a look at a very specific aspect of public discourse at the moment – the health care debate – and it is quite evident that thoughtful, ethical and loving speech is absent among many who are speaking on this issue. And it is quite clear how dangerous and destructive some of that speech is.

This blog is also an experiment in the power of words. Over the coming month, by offering daily postings for reflection and practice, and by inviting anyone to add their own reflections and experiences via the ‘comments’, we have another way to engage in ‘big talk’ (as opposed to ‘small talk’) about living spiritually, Jewishly meaningful lives as individuals and as a community.

As we begin to prepare ourselves for the High Holydays, try to begin each day with a personal affirmation to speak mindfully in the day’s interactions. No doubt, each of us will slip, but mindfulness practices are not about getting it right every moment. The ‘success’ is each moment that we are awake enough to recognize that we slipped, take responsibility for apologizing to the person we may just have been sharp or impatient with, and re-commit ourselves to the way we wish to speak today.
Rabbi Rachel Gurevitz

Welcome

Welcome to Sh’ma Koleinu – Hear our voices. The voices are those of Congregation B’nai Israel, sharing thoughts, inspirational texts, and spiritual practices that can help guide us toward more conscious, healthy, and balanced living. Our blog begins on 1 Elul 5769, the Jewish month leading up to Rosh Hashanah, the Jewish New Year. It is traditionally a time for introspection and preparation; a time to reflect on the lives we have lived this past year, and an opportunity to rebalance our lives, recharge our souls, and redress behaviors or relationships with others where we have missed the mark and wish to bring healing to those parts of our lives.

Sh’ma Koleinu is a prayer that is found toward the end of the daily Amidah. It both follows a list of set prayers that seek the inspiration and support of God in making our world a more balanced, complete and peaceful place to live, and is an invitation for each of us to find our voice and let our souls pour forth their deepest desires for a life that is integrated and balanced, helping us to feel whole.

In this blog you will find postings from clergy, educators, and congregants of B’nai Israel, as well as inspiration gathered from other places that have inspired us. All are welcome to participate in reflection on the posted pieces via the comments section. If you would like to share a thought, text, advice or practice that has inspired you, please submit to
Rabbi Rachel Gurevitz

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