Torah for the 21st Century by Rabbi Ariel Stone

Shabbat Nakhamu: What If There Is No Consolation?

What if we don’t get there? This week our parashat hashavua is named for the pleading of our leader Moshe before HaShem; he begged to be allowed to take the final steps into the Land promised to his people, to see it for himself.

אֶעְבְּרָה־נָּ֗א וְאֶרְאֶה֙ אֶת־הָאָ֣רֶץ הַטּוֹבָ֔ה אֲשֶׁ֖ר בְּעֵ֣בֶר הַיַּרְדֵּ֑ן הָהָ֥ר הַטּ֛וֹב הַזֶּ֖ה וְהַלְּבָנֽוֹן׃

Let me, I pray, cross over and see the good land on the other side of the Jordan, that good hill country, and the Lebanon.”

וַיִּתְעַבֵּ֨ר יְהוָ֥ה בִּי֙ לְמַ֣עַנְכֶ֔ם וְלֹ֥א שָׁמַ֖ע אֵלָ֑י וַיֹּ֨אמֶר יְהוָ֤ה אֵלַי֙ רַב־לָ֔ךְ אַל־תּ֗וֹסֶף דַּבֵּ֥ר אֵלַ֛י ע֖וֹד בַּדָּבָ֥ר הַזֶּֽה׃

But HaShem was wrathful with me on your account and would not listen to me; HaShem said to me, “Enough! Never speak to Me of this matter again! (Deut. 3.25-26)

No appeal, no reprieve. And Moshe went on to continue his work. Not for nothing is he called Moshe Rabbenu, Moshe our teacher. He might just as easily have quit then and there. After all, it wasn’t fair, as many midrashim poignantly convey. Yet he seemed wise enough to understand that the work of his life was neither defined nor belied by remaining incomplete.

“I’ve seen the Promised Land. I may not get there with you. But I want you to know tonight, that we, as a people, will get to the promised land!”

These words spoken by our teacher Dr. Martin Luther King Jr the night before he was murdered are sometimes referred to as “the mountaintop speech.” He was speaking with that same wisdom, offering us that same lesson: it does not matter how or when we die, whether our life’s work was completed, whether the timing was “fair” in our eyes. It is enough of a blessing to be part of a meaningful life, to have one’s own life fulfilled in knowing that we are part of something bigger, something transcendent.

Something of Moshe Rabbenu is within us; something of Dr King as well. And lest you don’t feel famous enough to believe this, here is a third moment of illumination in the face of darkness:

Our greatest injury is the one we inflict upon ourselves. I find life beautiful and I feel free. The sky within me is as wide as the one stretching above my head. I believe in God and I believe in human beings and I say so without embarrassment. Life is hard, but that is no bad thing. If one starts by taking one’s own importance seriously, the rest follows…True peace will come only when every individual finds peace within; when we have all vanquished and transformed our hatred for our fellow human beings of whatever race – even into love one day, although perhaps that is asking too much. It is, however, the only solution. – Etty Hillesum, 1942

The injury we inflict is to let the maelstrom without define us within. We spend our lives learning the balance:

To begin with oneself, but not to end with oneself;

to start from oneself, but not to aim at oneself;

to comprehend oneself, but not to be preoccupied with oneself.

– Martin Buber, 1950

On this Shabbat our people lifts our collective head from the mourning of Tisha B’Av. Our tradition encourages us to take solace in the fact that life goes on, even as individual lives must end. In these Seven Weeks of Nekhemta, Consolation, upon which we now embark, each Shabbat will offer us a memory of all the good we know, from which we learn to draw strength as water from a never failing well.

It is not about us; it is all about us: our capacity for generosity, for love, and for celebrating life and its beauty in the face of fear. Let’s hold hands and find the way together.

Shabbat Pinhas: The Three Weeks

This year, Shabbat Pinhas is the first Shabbat of the Three Weeks.

These three weeks are the least auspicious period in the entire Jewish year, leading up as they do to Tisha B’Av, the day on which, two thousand years ago, the Second Jerusalem Temple was destroyed. Our people began a two thousand year Exile of homeless wandering, stateless immigrants, without rights, escaping one persecution only to find another, over and over again.

Since the establishment of the modern State of Israel, there are those who have suggested that Tisha B’Av should be superseded by celebrating the homecoming of Yom HaAtzma’ut, Israel Independence Day. Yet old traditions die hard, and it is much more like us to mine them for the continuing relevance they offer – thus, it has been suggested by religious Zionists that Tisha B’Av now becomes an opportunity for a collective Yom Kippur of the State and People of Israel.

Simply put, Yom Kippur is a time of mourning the destruction we contribute to by our individual human behavior, as well as resolving to atone; Tisha B’Av is a time to mourn our behavior as a people, and to seek atonement on a national level.

We are a people; when one Jew acts, all Jews are implicated, for good and for ill. To understand this is to see the need to look closely at events as they transpire, and consider what action we might take on behalf of our people’s well-being and ethical conscience.

The first day of the Three Weeks is Tzom Tammuz, the Fast of Tammuz, marking the day the Romans breached the outer walls of Jerusalem and began their relentless destructive march toward the Temple Mount. All that was left when the smoke cleared and the bodies were buried was the retaining wall; a section of that became the famous “Wailing Wall” at which Jews would weep for the home that was lost.

We are taught that Jerusalem was destroyed by sin’at hinam, “baseless hatred” toward each other and others beyond our people. Not just violent hatred, but also the quieter but no less destructive postures of cynical indifference, callousness, and turning away.

In our own day, the outer walls are breached by our own kind of sin’at hinam: by our community infighting, by the fear that makes us pull away from trusting each other, and by our cynicism and despair.

For two thousand years since the destruction, the bad energy of these Three Weeks has caused Jewish communities to avoid scheduling happy events during this time; no weddings, no young person called to the Torah for the first time.

In our own day, Tisha B’Av has become a stark reminder that nothing lasts, and that small acts of evil undermine the institutions we once believed in. According to the Rabbis’ teaching, it was a small act of public humiliation which triggered the destruction of Jerusalem and all Judaea. In this way they remind us that every act can, in a small but real way, bring about a better world – or lead us toward misery and death.

This year consider some way in which you will spend these weeks in awareness of the sadness of all that is destroyed, all the lives that are lost. Cease to do, or change in some way, a practice that normally brings you joy and comfort between now and Tisha B’Av. Let that small reminder, cumulatively over this time, show you the true power of the way we spend our days, and re-inspire you to acts of compassion, of kindness and of justice.

Shabbat Balak: Fear and Loathing, and a Talking Ass

This week, parashat Balak allows us to appreciate the importance of parables to communicate difficult truths concisely and memorably. As our story opens, one King Balak of Moab hears his people talking about the immigrants – the Israelites – nearing their border:

“This horde will consume everything around us like cows eat all the grass of a field.” (Num. 22.4)

Balak’s full name is Balak ben Zippor, “son of a bird,” and true to his name, he is carried along by the gathering storm of public opinion. He turns to Balaam, a prophet famous far and wide, and puts into place a plan to attempt to destroy the immigrant population that so threatens his people.

“Put a curse on this people for me so that I can defeat them and drive them away. I know that you are effective: your blessings bless, and your curses curse.” (Num. 22.6)

And so the destructive wheels are set in motion. As a prophet, Balaam knows that his power to bless or curse is really just an ability to see what already exists. Yet his greed is aroused by the reward the King promises, and so he saddles his ass and heads for the Israelite camp.

Neither he nor the King can see the truth of the situation: that the death they plan for others will also threaten them. As many human beings, they believed that they could make themselves safe by destroying others, unaware of the deeper network of connection that ensure, in ethics no less than in physics, that an individual’s acts echo and reflect in widening ripples that, in the end, include us all.

In this parable, only the ass sees it, in the form of an angel holding a threatening fiery sword in their path. Predictably, she turns aside from the certain death before them; Balaam, who does not see it, beats her repeatedly until finally “Hashem opened the ass’ mouth” (Num. 22.28) and she is able to enlighten the human being.

The Torah does not record what Balaam learned in that moment; it is only when he stands and looks at the Israelites that we see the change in him. The words he utters are of praise, so beautiful that unto this day we recite them as the opening song of our prayers:

מה טובו אוהליך יעקב משכנותיך ישראל

Mah tovu ohalekha Ya’akov mishkenotekha Yisrael

How beautiful are the tents of Jacob, your dwellings, O Israel! (Num. 24.5)

Were the people of Israel really that beautiful on that day? We’ve seen our ancestors act as badly as any other people – no better and no worse. Perhaps what Balaam learned was that there is so much we cannot see, and that invoking the possible beauty of the immigrants at the border was as easy as fixating on the fear of other possibilities. Perhaps, in that moment when he blessed them, the people of Moab were able for the first time to see past their anxiety to consider these strangers, perhaps, as peaceful; perhaps, even, as friends.

It is not enough to denounce weak leaders who follow the winds of nativist bigotry for their own political gain. Although some will denounce those of us who see immigrants as our friends and act to demonstrate it, we make a powerful statement when we show up. We have done so, more times than we should have to, and we will do so again. As Jews, we know the heart of the immigrant, since we ourselves have been immigrants, we ourselves have been strangers, we ourselves have been vulnerable.

Israel and Palestine: Come and Learn

Jewish? Ready to see the real Israel, ask any question, face every reality?

Join hands with children learning to love in the face of trauma in a Palestinian School; link arms with Israeli activists working for a more just world. See for yourself ,and transform your feelings of inadequacy to know with the understanding born only of first-hand experience.

Go to https://www.daattravel.com/ShirTikvahPR2020 and click on “register now.” Trip limited to 20 people.

Shabbat Hukkat: I Have Seen Outrage

This parashat hashavua, this Torah reading of the week, chronicles a time of terrible crisis for our people. The leaders we rely on are disappearing; the path is lost in a cloud of doubt and fear; the G*d of justice feels very far away.

The relevance of parashat Hukkat is profound and somewhat unnerving to those who believe that human nature forces us to repeat our mistakes unendingly. I’m grateful that Judaism offers a more hopeful answer to our existential questions: we are capable of learning from the past, and doing better.

In this parashah, Miriam dies, shortly followed by Aaron; in between, Moshe makes the fatal mistake that dooms him to die before the end of the journey. For the people of Israel, we are losing our parents. In these moments we see them for who they really are – flawed and precious human beings – and realize that it is now our turn. Old certainties die with the elders who knew more than we, and we see that there is no one else to lead us forward in these times but us.

And these times: the Psalmist offers a striking description of our situation.

Listen to my prayer, do not ignore my plea

I sway and moan

From the crushing force of the wicked

My heart quails within me

And death-terrors fall upon me

Fear and trembling enter me

And horror envelops me

I say “would that I had wings like a dove

I would fly off and find rest.”

I have seen outrage and strife in the city

Day and night disaster upon the walls

Guile and deceit never far from the square.

– Tehillim 55.3-12 (excerpted)

In these times there is no one who can say with a voice we innately trust, as a parent might, that everything will be all right; many of us find ourselves following one voice, then another, as if jumping from rock to rock to cross a stream. This, too, is progress of a sort, and it can even be constructive, if we are choosing well where to put our feet.

Our Jewish tradition offers support for our feet as well as our tired hearts in an obscure story at the end of our parashah. It records that our people found themselves in a wilderness called by the Torah’s narrator Be’er, a word for “well” in Hebrew.

The people sang a song to the well:

Spring up, O well – sing to it!

The well which the leaders dug,

Which the generous of the people started

With their own hands.

– BaMidbar 21.17-18

For Jewish tradition, a well is a common symbol for Torah. Even as water is life, for Jews, Torah is life-giving. Not the scroll itself, but what it represents: the Jewish community gathered around it to together puzzle out our responses to the mysteries of our lives; the source of the Jewish ethics and history that reassure us that we are not the first to struggle.

The leaders we seek – the leaders we must ourselves become – are those who dig for that sustenance; they are those who are generous with their time, the fruit of their study, and their resources that support our Torah study. Each one of us has a role to play in making sure that we all have access to life-giving, passionate Torah – the supportive source of that which sustains our ability to survive in these times of wandering and fear.

Shabbat Korakh: A Time To Rebel

There is a time for every purpose under heaven – Kohelet 3.1

This week’s parashah recounts a familiar place to we who are living the nightmare of what the United States has become. As our ancestors in parashat Korakh, we find ourselves in the middle of a long wandering. As then, we are lost, with no clear end to the frightening uncertainty in sight. Friends are irritable with each other, fights break out, people use unkind words. Those with selfish motives take advantage of the confusion.

Out of the general misery, some step forth and offer the clarity of their leadership – and just as now, our ancestors were faced with the question of whose voice to heed. Was it right to continue to follow Moshe, Miriam and Aaron? Or was another Levite, their cousin Korakh, correct in his assessment that those who led us out of Egypt had lost their way?

The Rabbis of antiquity experienced the oppression of the Roman Empire, out of which Jewish voices such as that of Bar Kokhba, the leader of a great rebellion against Rome, promised release. Then as now, rebellion against unjust power may be called for, but how are we to discern the best way, the proper time, the reason and the rationale?

They developed an effective way to judge which of the charismatic voices clamoring for our attention might be the right ones to follow:

Makhloket l’shem shamayim, “strife for the sake of heaven,” according to the Talmud, refers to honorable dissent. Its opposite, makhloket which is not for “the sake of heaven” is that which is self-centered, indulges in ad hominem attacks, and is doomed to fail.

Korakh is the classic case of the wrong kind of strife, teach the Rabbis: he failed because his words showed that, in essence, he did not care about the best leadership for the Israelite people. He simply wanted to be leader himself, and resented having been relegated to a supportive role in the community structure.

The doctrine of makhloket l’shem shamayim is still a Jewish ethical ideal today, encouraging us to engage with our opposition respectfully when we disagree. We are commanded to use just weights and just measures in our communal interactions with each other; just ends require just means.

As for the right time, and the right way, to rise up against power, rabbinic Judaism teaches that the highest value is that of preserving life: both the lives of the oppressed and the life of one who would act for justice. Martyrdom is not a Jewish value; living to fight another day is.

You are not required to complete the work, yet neither are you exempt from doing your part. – Pirke Avot 2.16

The wandering is long and uncertain; the work is piecemeal and slow.

True voices of justice are full of patient compassion, true arguments leave room for learning and growth, and true leadership rallies the best of the entire community. May we find it within ourselves to step up with our best when we can, despite the stress of fear, and may we never forget that kindness toward each other is the only firm grounding upon which we may expect to build a more just world.

Parashat Shelakh L’kha: Not So Close

This struggle is harder, and taking longer, than we thought

This week’s parashah tells the story of how, in the old Yiddish expression, mahn trakht und Gott lakht, “people plan and G*d laughs.”

Our ancestors, the ancient Israelites, expected that the journey to the Land they were promised would be their new home would be just a few days of hard hiking and lack of water. For a Rohingya family fleeing persecution in Burma, Venezuelans migrating to Ecuador, and a family standing on the other side of a river separating Mexico from the United States, it can seem so heartbreakingly close: that freedom and safety are just over the hill, around the bend, across the river.

Human migration for the sake of survival is as old as the species homo sapiens and the walk out of Africa that took place 100,000 years ago and more. We do not stay in one place for long – another reason why the idea of owning land and refusing to share it for the sake of another human being is inherently unethical. Seen from this perspective, anyone without a haven might confidently assume that they can pitch a tent or erect a lean-to on any available and promising piece of ground, and it would be hard to gainsay them.

As our Torah tells it, our ancestors’ arrival, finally, to a safe haven they can call home is delayed because of their own lack of ability to trust each other. The brutalization they experienced as slaves in Egypt impeded them just as surely as lack of documentation or hostile border patrols. It took our ancestors a full generation to overcome their trauma, and informs our urgent sense that what was done to us should not be done to anyone.

We as Jews know that treating the migrant as the home-born is a primary ethical imperative of our tradition: “the same rule shall apply to you and to the stranger who resides among you” (Num.15.16) appears in this week’s parashah, one of thirty-six times we are commanded not to oppress a stranger, but to respect them as we wish to be respected.

We also know that to speak out is not enough; we must also act. This week I offer you opportunities to act on behalf of the wandering refugee who traces the steps we once trod:

support Refugees International with a donation
contact your elected representative (even if you know that they agree with you) to express your opposition to the camps in which the Trump administration is incarcerating innocent children

It is human to long for a better, more secure life. It is Jewish to help make that possible. In our supportive community we can take turns acting, then resting, then despairing, then acting, in hope, once again.

Shabbat BeHa’alot’kha: We Need More Light

The days are as long as they get right now, yet we need light desperately: the light of hope, the light of healing, the light of happiness, all obscured in the horror of realizing that our own Federal government is operating concentration camps full of children and adults who are innocent of any crime.

For us Jews with our community history, this particular transgression of the current administration is the most traumatic of all the long list of the sins it commits. Our help will come from the same place: our history, our culture, and our community. We know more than anyone that when the world becomes a chaotic and frightening place, individuals who hold on to their integrity and continue to do the right thing are the shining lights that save our sanity and inspire us to hold on.

Shabbat BeHa’alot’kha begins with light, that of the menorah in the Mishkan, the sacred space at the center of the Israelite wilderness encampment.

וַיְדַבֵּ֥ר֖ ה אֶל־מֹשֶׁ֥ה לֵּאמֹֽר

HaShem spoke to Moses, saying

דַּבֵּר֙ אֶֽל־אַהֲרֹ֔ן וְאָמַרְתָּ֖ אֵלָ֑יו בְּהַעֲלֹֽתְךָ֙ אֶת־הַנֵּרֹ֔ת אֶל־מוּל֙ פְּנֵ֣י הַמְּנוֹרָ֔ה יָאִ֖ירוּ שִׁבְעַ֥ת הַנֵּרֽוֹת׃

Tell Aaron: “When you set up the light, let the seven lamps shed their light at the front of the menorah.”

– BaMidbar 8.1-2

This simple instruction seems obvious – set up the light so it best illuminates the room – yet it must be stated. Our ancestors read such mitzvot carefully, looking for the deeper symbolic meaning that would justify an otherwise simplistic and easy to overlook command. What they found is a metaphor for our Jewish community.

The menorah symbolizes the Jewish people. It has seven branches, symbolizing different paths to G*d, but is made of a single gold piece. The various differences and qualities do not detract from the unity. This means that diversity need not lead to division Each individual talent should lead to a synthesis of different views and behavior. – Rabbi Menakhem Mendel Schneerson

Throughout our history, community is central to Jewish survival. Yet Jewish community does not move in lockstep, but in as many directions as there are menorah branches, if not more:

different spiritual practices: some love Torah study, some love prayer, some love service to others.
different expressions of belonging: some give money, some in-kind, some make a visit or volunteer to fill a community need.
different personal needs
different perspectives and ways of knowing
different expressions of self
different Jewish backgrounds
different feelings about Israel

It is obvious that there are many differences among us, and that these differences are part of what make us so special as a religious community.

What is not so obvious is how to fulfill the mitzvah of making sure that each of our lights is carefully centered toward the front of the space we share.

Are we patient enough to hear out someone who thinks differently? are we respectful of other’s sense of self and need? Most of all, do we remember to give each other the benefit of our doubt before judging?

During the summer our Talmud class studies Pirke Avot, a selection of ancient rabbinical ethical “sound bites.” Among them we find this:

Be of the disciples of Aaron, loving peace and pursuing it.

I am proud that our congregation is not only a member of the Community of Welcoming Congregations, we are 25% LGBTQIA+ identified. During this month when we are offered the opportunity to consider more deeply what it is like to be queer (Pride month), or what it is like to be a person of color (June 19^th was Juneteenth), the real significance of the mitzvah of the menorah seems to be this:

Be like Aaron, noting how each member of our beloved community shines their light. Do what you can to make sure each light shines clear and bright.

If you are extroverted and passionate, this means being quiet and assuming that the quiet person will say something that you need to hear.

If you are a cis person, it means graciously offering your personal pronouns so that a trans person won’t feel awkward in their need to do so.

If you are a man, it means thinking carefully about whether you let women be people.

If you are smart, it means remembering that according to Jewish tradition, the truly wise are those who learn from others.

If you are white, it means remembering that not every Jew is.

If you are a born Jew, it means never asking anyone whether they converted.

We cannot heal the world, but while we do what we can, our history, our culture and our religious tradition demonstrate the power of acting according to our ethics anyway. Especially under stress, it matters so very much that we still are able to hold hands and face the world together, compassionate and gentle with each other.

Let your light shine! and look carefully to help others shine as happily as possible. In all this darkness, we need more light.

Shabbat Naso: Queering Your Torah Study

Shir Tikvah’s greatest contribution to the Portland Jewish community is our vibrant, provocative weekly Torah study. As scholar Judith Plaskow put it:

Given the centrality of Torah study and interpretation to Jewish self-understanding, it is not surprising that many contemporary Jews continue to grapple with Torah as a way of defining their Jewish identities. Whether they turn to Torah out of a simple desire to learn, deep commitment, puzzlement, or passionate anger and dissent, they continue to understand the acts of reading and interpretation as crucial to who they are.[1]

This is the way we see Torah study at Shir Tikvah. Women and LGBTQIA+ Jews are examples of the marginalized communities within Judaism which have felt distanced by Torah in one way or another. Walking away is one answer, but it is a spiritual dead end. It was only when we took the altar by the horns and insisted on our ability to read more deeply, using the traditional tools themselves, that we began to see the traditional interpretation of any given verse as only one possible aspect of a Torah that can truly belong to all of us.

Feminists began to insist on our right to center existing teachings that had been, like us, marginalized. Queer perspectives on Torah uncover new meanings by “insisting on the fluidity of all seemingly fixed boundaries.”[2] When we engage and struggle to find meaning within this central text of our people, the gift we give to the entire Jewish community is that of renewal, a refreshing of well-known stories with new depths of meaning, of relevance, and of exciting inspiration.

This Shabbat’s parashah is called Naso, from the Hebrew idiom naso et rosh, which means “lift up the head.” The meaning in this context is to count the people, but look at the richness of perspective in the actual wording: to lift up the head is to look each individual person in the face, to see them and to account for them. It is the essential act of loving kindness we can offer each other, and in so doing, to welcome each other at our Torah study table. Welcome to you, and to your questions and thoughts, and to the unique, holy and absolutely necessary sense of meaning that you bring when you are known, and named, and seen in your face for who and what you are. In this way we lift up the Torah’s face as well, and look for the place where we can hold on to it, that the words of Proverbs may be true for us:

עֵץ־חַיִּ֣ים הִ֭יא לַמַּחֲזִיקִ֣ים בָּ֑הּ וְֽתֹמְכֶ֥יהָ מְאֻשָּֽׁר

Torah is a tree of life to those who hold on to her,

whoever holds on to her is enriched

– Proverbs 3.18

We give thanks on this Pride Shabbat for all those over many years of Shir Tikvah Torah study who have helped us queer our learning, and in so doing bring marvels of meaning and relevance to all of us, at the table we share and beyond.

Shabbat shalom,

Rabbi Ariel

On being an orthodox Jew who believes queer people deserve complete equality: https://hevria.com/elad/not-waiting-halacha-queer-rights/

[1] Judith Plaskow, “Foreward” Torah Queeries: Weekly Commentaries on the Hebrew Bible (2009) xi

[2] ibid, xii

Shabbat Naso: In Honor of Pride, Queer Morning Blessings

begin with this blessing for all

ברוך אתה יי אלהינו מלך העולם שאשני בצלמו

barukh atah Ad-nai Eloheynu melekh ha’olam sheh’asani b’tzalmo

I give thanks that I am created in in Image of G*d

choose the appropriate continuation/s

for a non-binary person

ברוך אתה יי אלהינו מלך העולם שעשני כרצונו

barukh atah Ad-nai Eloheynu melekh ha’olam sheh’asani kirtzono

I give thanks to G*d for making me according to the divine will

for a trans man

ברוך אתה יי אלהינו מלך העולם שהפכני לאיש

barukh atah Ad-nai Eloheynu melekh ha’olam sheh’haf’khani l’ish*

I give thanks to G*d for transforming me into a man

for a trans woman

ברוך אתה יי אלהינו מלך העולם שהפכני לאישה

barukh atah Ad-nai Eloheynu melekh ha’olam sheh’haf’khani l’isha

I give thanks to G*d for transforming me into a woman

for one who questions

ברוך אתה יי אלהינו מלך העולם שעשני לבקש

barukh atah Ad-nai Eloheynu melekh ha’olam sheh’asani l’vakesh

I give thanks to G*d for making me a seeker

for a (gender)queer person

ברוך אתה יי אלהינו מלך העולם שעשני כרצונו

barukh atah Ad-nai Eloheynu melekh ha’olam sheh’asani kirtzono

I give thanks to G*d for making me according to the divine will

for a cis woman

ברוך אתה יי אלהינו מלך העולם שעשני אישה

barukh atah Ad-nai Eloheynu melekh ha’olam sheh’asani ishah

I give thanks to G*d for being a woman

for a cis man

ברוך אתה יי אלהינו מלך העולם שעשני איש

barukh atah Ad-nai Eloheynu melekh ha’olam sheh’asani ish

I thank G*d for being a man

all conclude:

ברוך אתה יי אלהינו מלך העולם אשר יצר את הנפש בצלמו

בצלם דמות תבניתו והתקין אותנו בנין עדי עד ברוך אתה ה‘ יוצר חיים

barukh atah Ad-nai Eloheynu melekh ha’olam asher yatzar et hanefesh b’tzalmo, b’tzelem d’mut tavnito, v’hitkin otanu binyan adey ad. Barukh atah Ad-nai Yotzer Hayim.

Blessed is the Holy Source of life for the human soul which is created in the image of all that is holy, and which shines forever in beauty. Blessed is the Creator of my life.

*Rabbi Yosef Pallache, Izmir 1896