Life, Holiness and Community

LIFE isn't about 'what you have' 'where you've been' or 'the title you're called by'...
HOLINESS isn't following religious rules to perfection—the rules are the means, never the end...
SUCCESS isn't determined by what you've accomplished for yourself...

LIFE is drawing each breath, using each moment, in a way that makes the Divine evident to others (and yourself)
HOLINESS is being in a way that makes the Divine want to come near you, and those around you want to come near the Divine
SUCCESS is what you've worked with others to accomplish together

The GOAL is to repair the damage and fill the voids in the lives (individual and collective) around us by bringing the Divine close and shining Divine light on the broken and damaged pieces. The Divine light is not for us to draw attention to ourselves, but to keep focused on the need(s). Resisting the urge to stand in the spotlight is STRENGTH

COMMUNITY is holy, it's being like the Holy One
The Holy One loves individuals, but needs communities—large and small —to be fully present with us and sanctified in our midst
We were created, and are filled, with Divine life-breath, so we too need more than just the Holy One, we need one another—in all our diversity—as much as we need the Holy One

As we LIVE HOLINESS, COMMUNITIES that unite synergistically, are able focus enough of the light of the Divine Who is drawing near to usus, giving us wisdom, strength and hope to HEAL this world we have damaged. Achieving this GOAL sanctifies the Holy One in our midst.

The struggle isn't getting the Divine to defeat the Evil
The struggle is getting US to accept what LIFE, HOLINESS and SUCCESS realty are rather chase the counterfeit goals of possession, position, and power.

COMMUNITY is powerful. It doesn't take a large community to move a large obstacle or make long-term changes to society IF we keep the GOAL in sight.
HOLINESS is contagious. We are designed to respond to holiness and inspire one another to increase it.

If you've read all this and felt uplifted and inspired, don't leave without asking yourself THREE QUESTIONS (today and every day):

WHAT am I really living for each day?
WHO am I focusing the light with and on?
HOW can I increase true holiness in myself and my community?

It's TIME to make each day count and repair this world TOGETHER—Starting NOW!

[Inspired by learning with and from Rabbi Aaron Alexander, Reb Mimi Feigelson, Rabbi Shai Held and Rabbi Michael Knopf]

MOURNING

Some losses you mourn with tears and sobs
Some with community, closeness and memories
Some losses you mourn with silence and reflection
Some with commitment to transformation

Then there are the losses that are so profound
that mourning with all of these is still not enough

Karla J Worrell
November 16, 2014
In memory of Cantor Edward Cohen

Today I Am Reborn

Karla J Worrell
5 May 2014 / 5 Iyar 5774

Today, I am reborn
Acts of a human body
Renew an eternal soul
Ordinary becomes holy

Water and breath
Blessing and silence
Known and unknown
Past ending, future beginning

Today I am reborn

"Opening Beth-El's Doors - Jewish Disability Awareness Month"

Karla Worrell
Temple Beth-El Bulletin February 2014

When I asked if the SATO Committee had anything planned for Jewish Disability Awareness month in February, I didn't imagine the answer would include me writing a bulletin article. However, after ten years of participating in services, classes and events at Temple Beth-El with disabilities, I'm glad to share a few thoughts from that perspective.

At first glance, you'd see my canes and probably think that mobility issues from my Cerebral Palsy were my most significant challenge at Temple Beth-El. Even though accessibility is a consideration, it's been the disability that's not visible, and most recent, significant loss of sight from glaucoma, that's presented the greatest challenge to my participation in activities that I enjoy at Temple Beth-El.

The first time I leyned Torah was as part of Rabbi Creditor's Adult Bnei Mitzvah class of 2007, and I was hooked, increasing my skill and participation steadily. Then, just two years later, sudden and severe glaucoma left me with much less vision. I had to find new ways of doing many things in my daily life and in my davening and leyning as well. I was able to memorize many prayers, which made davening easier and more spiritual rather than a struggle. However, this wouldn't work with leyning, since the Torah scroll must be read. I wondered if I'd ever again be able to participate in something that was both very meaningful and enjoyable. I explored many visual aids, but they just got in the way. I realized that I could do readings from the bottom of the scroll's columns, but not the top. Then, Rabbi Creditor asked me to leyn the third aliya of Yom Kippur Minchah, which spanned the bottom and top of two columns. Though the scroll used is shorter than our regular Shabbat scroll, it was still a challenge! At one point, while practicing with Rabbi Creditor, he asked, "What do you usually do when you're having trouble reading?" From that question, the adaptations that have made me comfortable returning to leyning began.

On February 15th, I'll leyn the third aliya of Parashat Ki Tissa in recognition of Jewish Disability Awareness month. I no longer use the yad, but lean in close to the scroll. I also learn my aliya with more digital aids, including photos of the scroll itself, which allow me much more practice seeing the actual reading than I would be able to schedule with either Hazzan Marian or Rabbi Creditor.

It's taken many people's resources, ideas and support to allow me to return to doing what I love. When it comes to making a place for those challenged by disabilities, whether lifelong or relatively new, building accessibility is important, but it's only the first step. It's even more important that we be a disability-friendly community. Every person is different and deals with their disability differently. The best way to include someone, is to get to know them for who they are, and not just their disability. My passion for Judaism, along with many other interests, aren't a product of my disabilities, they're just who I am. It's not unusual for people with disabilities to keep their concerns and frustrations private. The best way to know what ways you, or others, can help is to genuinely get to know them. As you build relationships, you'll learn more about their challenges and needs as well. I hope, beginning with this Jewish Disability Awareness month and continuing into the future, all of us will work together to make Temple Beth-El not only accessible, but disability-friendly as well!

A Radical B'Shallach Question

As I read B'Shallach on Shabbat, a somewhat radical question took shape (WARNING: Sometimes my brain prefers to play in deep left field all by itself rather than hanging out in the infield with everyone else)

"The angel of God, who had been going ahead of the Israelite army, now moved and followed behind them; and the pillar of cloud shifted from in front of them and took up a place behind them, and it came between the army of the Egyptians and the army of Israel. Thus there was the cloud with the darkness, and it cast a spell upon the night, so that the one could not come near the other all through the night." [Exodus 14:19-20 JPSTanakh]

"Then the LORD said to Moses, 'Hold out your arm over the sea, that the waters may come back upon the Egyptians and upon their chariots and upon their horsemen.'" [Exodus 14:26 JPSTanakh]

"Shmuel Ha-katan said: 'Rejoice not when your enemies fall. Don't let your heart be glad when another stumbles. God may see it, and be displeased, and turn away His wrath from your enemy.'” (Proverbs 24:17-18) [BT Pirke Avot 4:19]

"And there went out the song throughout the host: R. Aha b. Hanina said: [It is the song referred to in the verse.] When the wicked perish, there is song; [thus] when Ahab b. Omri perished there was 'song'. But does the Holy One, blessed be He, rejoice over the downfall of the wicked? Is it not written, [That they should praise] as they went out before the army, and say, Give thanks unto the Lord for His mercy endureth for ever; concerning which R. Jonathan asked: Why are the words, He is good omitted from this expression of thanks? Because the Holy One, blessed be He, does not rejoice in the downfall of the wicked. For R. Samuel b. Nahman said in R. Jonathan's name: What is meant by, And one approached not the other all night? In that hour the ministering angels wished to utter the song [of praise] before the Holy One, blessed be He, but He rebuked them, saying: My handiwork [the Egyptians] is drowning in the sea; would ye utter song before me!" [BT Sanhedrin 39b]

"And he [Abraham] said, 'Let not my Lord be angry if I speak but this last time: What if ten should be found there?' And He [God] answered, 'I will not destroy, for the sake of the ten.'" [Genesis 18:32 JPSTanakh]

WHAT IF MOSES HAD REFUSED TO STRETCH OUT HIS ROD TO HAVE GOD DESTROY THE EGYPTIANS??? WHAT IF HE HAD ASKED GOD FOR DELIVERANCE WITHOUT DESTROYING THE EGYPTIANS?

How would God have reacted?
Angry at Moses for disobedience...?
Destroyed the Egyptians without Moses acting...?
Provided deliverance without destroying the Egyptians...?
Pleased at Moses lack of desire for revenge...?

Would this have changed our history significantly?
Would it have changed us as a people significantly?

WHAT IF WE MADE THE SAME CHOICE IN SOCIETY—NOT TO USE VIOLENCE TO END OPPRESSION (OR EXACT REVENGE)?

Would this change our history significantly?
Would this change us as a people/society significantly?

What Color Is Your Justice?

What Color Is Your Justice?

We often frame justice in terms of "evil vs. good", "black vs. white" Science tells us that the absence of light is called "black" while light is called "white" "White" light however, is the sum of all colors combined.

Some people, in their passion for justice, have a fire that burns white hot, doing whatever it takes inside the bounds of morality to achieve justice.
Others have a flame whose white light is flecked with black spots, bending and stretching morality out of deep passion for the justice they seek.

I am neither of these people.

Yes, I have a deep passion for justice, an intense empathy for those whose lives are shattered by the blackness around them. This intensity is deepened by my own disabilities and poverty.

I also have a deep passion for integrity - one that goes deeper than just morality.

One of the first things I remember learning with my Dad was Psalm 15:

1 A psalm of David.
LORD, who may sojourn in Your tent,
who may dwell on Your holy mountain?
2 He who lives without blame,
who does what is right,
and in his heart acknowledges the truth;
3 whose tongue is not given to evil;
who has never done harm to his fellow,
or borne reproach for [his acts toward] his neighbor;
4 for whom a contemptible man is abhorrent,
but who honors those who fear the LORD;
who stands by his oath even to his hurt;
5 who has never lent money at interest,
or accepted a bribe against the innocent.
The man who acts thus shall never be shaken. (JPSTanakh)

Long after my dad's passing, as an adult, I was told that this absolute integrity was a family trait; that the Worrell's are 'honest to a fault' This integrity is my inheritance, it's in my genes.

The passion to merge justice with absolute integrity is who I am.

I did a little research to find out if integrity was associated with any particular color, and found dark blue mentioned. (Not sure if it's just coincidence, but blue has been my 'favorite color' since childhood)

So, while for many the fight for justice burns with a white-hot all-encompassing flame, the holy fire of my fight for justice is a blow-torch of deep blue. My quest for justice is focused through the prism of Torah's "love your neighbor as yourself" and Hillel's "what is hateful to you, do not do to another"

Rather than wanting to use my voice to call out against injustice in every area and any way possible, I want to be a pure flame calling out the names of each and every victim with integrity and dignity. This is who I am.

This Shabbat, as we read the names of the children of Israel who went down to Egypt, found themselves oppressed and cried out for justice, I will be carrying many other names on my heart as well. May the Holy One hear their cries through me as he heard Israel's cries in Egypt.

The color of my justice is dark blue — what color is your justice...?


Karla J. Worrell
December 20, 2013

 In loving memory of William V. Worrell and Bonnie Clarke Marrow

With gratitude to Rabbi Aaron Alexander for his gracious support as I find new depths to my Judaism that I never imagined existed.

Rabbi Candidate Michael Knopf's Visit To Temple Beth-El

SUMMARY OF SERVICES

Yes, there were some changes:

Shakers during the appropriate up-tempo songs of Kabbalat Shabbat and Shabbat morning, and some of those songs where Hazzan Marian used a drum for rhythm, along with inviting those who wished, to dance the hora as we welcomed the Sabbath bride Friday night. Added Hebrew traditional pieces as well as some appropriate English contemplative poetry (similar to those in Lev Shalem during HHD)

All this innovation was done halachicly and led to a traditional Shema and Amidah (no matriarchs) that was said quietly by all around me --both traditional and non-traditional daveners. I heard no chatter. Other contemplative parts of the service were done quietly as well.

Rabbi Knopf had worked with Hazzan Marian to produce booklets for both Erev Shabbat and Yom Shabbat services that included explanations of the meaning/purpose of core traditional prayers as well as English readings people could focus on if not connecting with the traditional texts. Shabbat morning's booklet even included a comic strip style summary of the Torah and Haftara portions. This led to most people engaging in worship at some entry point. An outsider would never have known that it was the first time Rabbi Knopf and Hazzan Marian had worked together.

To summarize a few key points from both of Rabbi Knopf's sermons (as best I can from memory)
-- Prayer from the heart is more important than just saying prayers 'correctly' by rote
-- We need fixed prayers and liturgy to give us the structure and words to be able to respond to life's spontaneous moments
-- Torah, Jewish texts, halachah are like the body of Judaism, giving it the substance, structure and ability to act in this world
-- Acts of social justice and concern for the events and condition of the world we live in are like the soul of Judaism giving us purpose and animation
-- A soul without a body evaporates. A body without a soul is lifeless.
-- We need to be superheros and run towards the needs of our community
-- No one in a congregation should be invisible (when they have a need)

This should give you enough foundation to understand and appreciate my feedback to the Rabbi Search Committee that follows

FEEDBACK

There's so much I feel I need to say in terms of feedback for Rabbi Knopf's visit this Shabbat, but I'll do my best to keep my comments concise.

Before Rabbi Knopf's visit, I'd messaged with Rabbi Aaron Alexander, Associate Dean at Ziegler, whom I've been privileged to learn and share with for several months via Facebook. He described Rabbi Knopf as "thoughtful, bright, intentional and learned," all qualities I saw evidenced this Shabbat.

After USCJ100, Rabbi Gerald Skolnik made the following comment on David Ingber's minyan sessions in a Jewish Week article [Pluralism In Prayer]: "There’s more than one way to “do davening,” and no one way will “sing” to everyone. There is certainly a way prescribed by Jewish law that focuses on what one must do in the fixed prayer services, and what one may not do on Shabbat. But clearly, not everyone will toe that line. And if you’re willing to go outside of that line, and those prescriptions, there is all the room in the world to be creative, and fashion a service rooted in tradition that will look and feel vaguely familiar, but be very, very different."

My response to several USCJ leaders at the time was, "Why must it be either halachah or creativity? Why can't we have creativity 'inside' the bounds of halachah?' Rabbi Knopf exemplified my point to near perfection during both Shabbat services in a way other candidates didn't, davening with creativity and ruach to foster meaningful points of engagement - not just to be non-traditional or 'change' things to bring in 'young families'

Joyful worship was encouraged and modeled at appropriate times without forced emotionalism. Quiet, contemplative prayer was modeled in its appropriate times as well. Rabbi Knopf lead us in traditional, fixed-text davening done with creativity -- not a piecemeal mix of the two, but an authentic complete experience. This allowed both traditional daveners (I've spoken with several in addition to my own experience) and those seeking less formal avenues to prayer, to share an experience meaningful to us all.

Additionally, Rabbi Knopf's sermons showed the ability to educate and inspire across a wide range of ages, backgrounds and interests and to foster understanding and build community among these diverse groups.

With all that said, I believe Rabbi Knopf accomplished something else that was truly amazing this Shabbat, something that many of us noticed and that certainly deserves mention here.

Regardless of intent, over the past several years, TBE's members have been divided against each other without constructive conversation on many issues. The only times we've been brought together (physically or virtually) to talk about who we are or want to be as a community was when there was a potentially divisive issue to be voted on. This led to change being thrown at us and reacted to viscerally rather than coming from a process of understanding one another, even if we didn't agree. Most of us - at least those who've been engaged and involved (myself included) - on all sides of many issues, have been traumatized as a community by this, whether we realize it or not.

Rabbi Knopf's respect and inclusion of both tradition and innovation, as well as his obvious desire to make a place for all to pray and feel valued in the community left me feeling valued (and 'heard') in a way I've felt only rarely in recent years.

This Shabbat, for the first time in years, I davened with my whole community - worshipping God together - and it felt awesome beyond words! By the time we began singing 'Hinei Mah Tov' as we celebrated finishing Bereshit, I was in tears. It was wonderful to talk with people after both services that I'd formerly been on opposite sides of issues from and to now discuss what we agreed on rather than what we disagreed on!

There's a phrase from Talmud (Eruvin 13b), that discusses the schools of Hillel and Shammai, which says, "Elu v'elu divrei elohim chayim" "[Both] these AND those are the words of the living God" This Shabbat at TBE, it was, "Elu v'elu anshei elohim chayim" [Both] these AND those are the people of the living God!"

Rabbi Knopf, just by being who he is, intentionally respecting all of us and making a space for all of us to worship God together, brought out the best in us and allowed us to take a big step towards healing ourselves and our community. I can't begin to imagine what we could accomplish as a community, in the greater Jewish community and in Richmond as a whole under his leadership...

Thank you for reading my rather long feedback.

MARCH 2016

Eighteen months after Rabbi Michael Knopf's installation, I've left my synagogue community of more than a decade. This decision wasn't due to changes in service or liturgy styles, sermon length or content, issues of outreach or inclusion, or other such concerns; all of which I supported, and participated in, wholeheartedly. My decision came as the result of core issues of community, dignity, ethics, and rabbinic leadership.

Knowing what I know now, I would no longer recommend or support hiring Michael Knopf.