Are these two videos complementary?

What do you think?

(kudos to 10th grader Eli Diamond for the suggestion)






I also touched on the topic of school conformity in a previous post, but these short presentations are suggesting new models of thinking. Their creativity beats my kvetching hands down.

Too cool for school.

Darwin defended...

Well, I think that went well. We had almost 100 people representing various parts of the Jewish community. People seemed interested, and more importantly were pleased that we were presenting a Torah U'Madda perspective in Cleveland.

Anyway, several people requested the recording. So below are the "powerpoint", (you may have to give it a couple of minutes to load)  source sheet and audio recording. (click on the blue text to download the file)

I hope you enjoy.

Defending Darwin

Learning from Asher Lev

Or: A pretendin' febrengin

I’m not a good self promoter, but Hashem looks out for me. I’ve been really fortunate to come by cool jobs just by knowing nice people who recommend me. When the Cleveland Playhouse was looking for a Rabbinic consultant for their production of “My Name is Asher Lev”, the trail of their search eventually led to me. Man, am I lucky. Its been a blast. So far I’ve met with the director once, and then had two meetings with her and her cast. 

I always enjoy getting a look behind the scenes at how things work. (for example I’ve taken opportunities to do so in the NYPD and the IDF, but much less literally) What I didn’t realize was how fascinating it would be to get to know these artists. I found that they have a crucial element in common with the Hasidim that they will be playing. 

I was amazed by their pure curiosity. The questions that they had about Judaism in general and Hasidut in particular were certainly designed to better inform their performances. But it went beyond that. They were clearly deeply curious about other people and how they think, feel and live. I suppose that one of the joys of their craft is inhabiting those personas and seeing through the eyes of the other. I was amazed at how fascinated they are by Jewish ideas and practices beyond those that directly relate to this particular play. 

What really stands out is their menschluchkeit. They are, if anything, too concerned about treating Jews and Judaism with respect and dignity. I keep having to reassure them that their performance won’t offend or raise the ire Jews in the audience. (in some parts of the community it might, but that isn’t a problem that can’t be resolved. Luckily, I doubt that those who would be offended will see the play)

These qualities, deep curiosity, love, and respect for other individuals is also very Hassidic in nature. A nice formulation of this value appears in another Potok novel, “The Chosen”, through the voice of Rabbi Saunders. He says, “A man is born into this world with only a tiny spark of goodness in him. The spark is God, it is the soul… The spark must be guarded like a treasure, it must be nurtured, it must be fanned into flame. It must learn to seek out other sparks...” (emphasis mine)

I have found it fascinating that the cast and crew of this play share this approach to life. Although they come to it from a culture very different from Hasidut, it has elevated my soul to find itself at this point of commonality. 

Boy, I can’t wait to see the play! 

Postscript: The play was great. I had the honor of participating in a "Talkback" discussion after a performance, and also led a Pre-Show Talk before another performance.
The Talkback was at the performance we took my whole high school to. They had a great time, and it was a real group culture bonding experience. They still do impressions of the cast, and loved it when an audience member asked me in front of hundreds of people, "So what do you Jews think about Jesus, anyway?"
Also, the director, Laura Kepley, posted the following on the Cleveland Playhouse blog:


And most invaluably, this production is very fortunate to have Rabbi Michael Unterberg, a graduate of Yeshiva University and a teacher at Fuchs Mizrachi School, serving as a consultant illuminating and contextualizing the Hasidic worldview for us. Each day of rehearsals brings more questions, such as “What does the bringing the moshiach into the world mean for these characters?”, “What would the image of a crucifixion mean to a Russian Jew?”, “What exactly is the afternoon prayer?”, and “How do my tzitzit show if I tuck in my shirt?” From the mystical to the mundane, Michael patiently answers our daily “Ask the Rabbi” emails, and comes into rehearsals to watch our work. 


Seriously, how lovely is she? Also, here are some pictures: http://www.facebook.com/l.php?u=http%3A%2F%2Fwww.clevelandplayhouse.com%2Fmain-stage%2Fmy-name-is-asher-lev&h=2a329

dog vs leash

Guest post: Dara on Parshat Terumah

So far my most hit blog post was Dara's acceptance speech. As she recovers from surgery, let's see if we can cheer her up by sending around her dvar Torah from a couple of weeks ago. (I asked for it last week, but hey, she's been distracted)

As for Dara, She's feeling ok today, but probably won't feel up to talking on the phone, but you can send her an email at dara@unterbergs.com. 


For those wondering what was wrong, here is the wiki info: http://en.wikipedia.org/wiki/C
holesteatoma

Parshat Terumah

Dara Unterberg

The בית המקדש is a prominent feature of the Jewish landscape. The Tanach emphasizes its centrality, and our tefillot are full of petitions for it to be rebuilt. Rabbi Joshua Berman, in his book The Temple, notes that over one third of the pesukim of the Torah as well as over half of the 613 mitzvot relate directly to the בית המקדש or to the activities that take place within it. The mikdash is also firmly entrenched in the hearts of Jews everywhere. Jews from all walks of life stream to the Kotel every day and stand closely together before the ancient stones. The Kotel in actuality and the Bet Hamikdash in memory are symbolic of Jewish strength and success. Ideally the mikdash represents Jewish unity and dedication to our national mission; to be a light unto the nations.

The first reference to G-d’s desire for the building of a mikdash dedicated to Him is found in פרשת תרומה:

א וַיְדַבֵּר יקוק, אֶל-מֹשֶׁה לֵּאמֹר.  ב דַּבֵּר אֶל-בְּנֵי יִשְׂרָאֵל, וְיִקְחוּ-לִי תְּרוּמָה:  מֵאֵת כָּל-אִישׁ אֲשֶׁר יִדְּבֶנּוּ לִבּוֹ, תִּקְחוּ אֶת-תְּרוּמָתִי.  ג וְזֹאת, הַתְּרוּמָה, אֲשֶׁר תִּקְחוּ, מֵאִתָּם:  זָהָב וָכֶסֶף, וּנְחֹשֶׁת.  ד וּתְכֵלֶת וְאַרְגָּמָן וְתוֹלַעַת שָׁנִי, וְשֵׁשׁ וְעִזִּים.  ה וְעֹרֹת אֵילִם מְאָדָּמִים וְעֹרֹת תְּחָשִׁים, וַעֲצֵי שִׁטִּים.  ו שֶׁמֶן, לַמָּאֹר; בְּשָׂמִים לְשֶׁמֶן הַמִּשְׁחָה, וְלִקְטֹרֶת הַסַּמִּים.  ז אַבְנֵי-שֹׁהַם, וְאַבְנֵי מִלֻּאִים, לָאֵפֹד, וְלַחֹשֶׁן.  ח וְעָשׂוּ לִי, מִקְדָּשׁ; וְשָׁכַנְתִּי, בְּתוֹכָם.

The process by which the mikdash is to be built demands commitment on both G-d’s and Bnei Yisrael’s part. Bnei Yisrael must contribute the materials for the construction of the mikdash. In turn, G-d graces us with His presence.

Understanding the precise definition of the word תרומה enhances one’s appreciation of this partnership. According to the Da’at Mikra, the root of the word is רום, as in to raise. When one separates and sets aside part of his possessions for a G-dly purpose, he raises the value of those items. The process of sanctification/הקדשה has occurred. Another possibility is that the tradition was to literally raise the item that was to be contributed as a symbolic expression of its now elevated status.

In response to Bnei Yisrael’s outreaching to G-d vis a vis the terumot, G-d comes to dwell among them. Note that the verse does not say ושכנתי בתוכו, and I will reside in it, but rather ושכנתי בתוכם, among the people. Just as Bnei Yisrael has elevated their belongings by donating them for the building of the mikdash, Hashem elevates the spiritual status of His people by dwelling among them. In Chasidic thought, the mikdash brings Bnei Yisrael closer to Hashem in that they will feel His presence in their inner selves. That is why G-d’s house is called a mikdash; it is named for its future mission- to sanctify the Jewish people. The Rashbam explains the phrase בית מקדש as בית מועד; a place that is designated as a meeting place for G-d and the Jewish people. Similarly, the chagim are called מועדים, for they too are designated times for G-d and His people to come together.

The crowds of Jews that throng to the Kotel every day is a remarkable testament to the strength and resilience of the bond that exists between G-d and His people. Although the mikdash is not standing, the site on which it stood is a beacon that calls out to all Jews. It cries out a silent cry that is heard and felt in the souls of Jews everywhere. We have responded to that call in our prayers and Torah study for thousands of years. Today, thank G-d, we have the ability to physically return as well, and stand on holy ground. And yet we must continue to pray for the completion of the redemption process and for the rebuilding of the Bet Hamikdash as this is the ultimate expression of the coming together of G-d and the Jewish people.

"יהי רצון מלפניך...שיבנה בית המקדש במהרה בימינו, ותן חלקני בתורתיך, ושם נעבדך ביראה, כימי עולם וכשנים קדמוניות..."

Shabbat Shalom.

I don't know who this dude is, but he's recovering from the same surgery that Dara had. (found it online)                         Man, the wrapping looks a lot bigger on her.