Shabbat Service Central Reform Temple
December 9, 2022
The Rev. Pamela L. Werntz
December 9, 2022
The Rev. Pamela L. Werntz
Vayishlach
Genesis 32:27 “I will not let you go unless you bless me” (Parashat Vayishlach)
Shabbat Shalom! Rabbi Shire, thank you full! When I preach at Emmanuel Church services I always begin with a version of
this prayer, originally attributed to Phillips Brooks: O God of blessing, grant us the strength, the wisdom and the courage to seek always and everywhere after truth, come when it may, and cost what it will. (Amen)
In our celebration of our renewed covenant between Central Reform Temple and Emmanuel Church, that prayer seems particularly apt, because truth is costly, both in the sense of precious and dear, and in the sense of consequences and even sacrifice. We have certainly experienced the precious and dear qualities of our covenant relationship over the last few years, as well as consequences and sacrifice, and I believe we are all better for it.
Some of you will remember that it was after my 2018 sabbatical that we began to work on documenting the nature of the relationship between our two congregations. During that sabbatical, I had traveled to places that had experienced periods of time of interreligious cooperation, regard, or tolerance, and also periods of murderous rupture in those relationships. Joy and I started in Istanbul, then went to Vienna, and then to the Iberian Peninsula. It waswhen we landed in Vienna that we learned of the devastating news of the massacre at L’Simcha Congregation in Pittsburgh. Our first stop was the Jewish History museum and archaeological dig in the heart of Vienna, built over a medieval synagogue. Among the artifacts in the museum were documents testifying to the good relationships between Jews and Christians. Our next stop was the nearby Stadttempel. That temple, along with its extensive archives, was the only synagogue out of 93 Jewish houses of worship in Vienna to survive Kristalnacht. The Nazis desecrated the shul but did not burn it to the ground because of its proximity to the oldest Christian church in the city, the early 15th century Maria Am Gestad (Mary at the Shore). The Nazis didn’t want to risk the church catching fire because they knew that that would jeopardize the support of the local Christians. Our tour guide surmised that in a way, the church saved the synagogue and the synagogue saved the church. Joy and I heard that and said we have a similar story, albeit considerably less dramatic. I felt strongly, in that moment, that documenting our understanding of what our beautiful life together looks like, was urgent.
When we wrote our original covenant in 2019, it was a dream, a vision, a hope untested. I never imagined that it would be tested so soon, but it was, and our covenant held us when we might have otherwise come apart due to the hazards we have faced in the last three years.
What amazing timing that this is the week that the Torah portion is Vayishlach, which begins with the story of Jacob at the Jabbok. I see such strong connections between this story and our story, and I hope you will too. Jacob, you probably remember, was on his way home from a long time away. Jacob had been staying with Laban, the father of Leah and Rachel, for some twenty years. He wanted to return with his wives and children to the land of his birth.Notice that Jacob was facing his past to secure a future. But Jacob was terrified and anxious -- terrified that Esau might kill him because twice Jacob had cheated Esau and he had tricked their father. The story details Jacob’s strategies of planning his return. He sent messengers before he went to let Esau know he was on his way. The messengers returned and reported to Jacob that Esau was coming to meet him with 400 men. Jacob interpreted this as a threat, but I wonder if it was just Esau wanting to defend himself. After all, he’d been burned by Jacob before
Little did Esau know that Jacob planned for tribute offerings to appease Esau, while strategically dividing his family and flocks into two camps, so that if half perished, the other half would remain. Having sent them across the watershed, Jacob thought he was alone. And then Jacob encountered the Mystery(capital M) and a wrestling match ensued. In her blog, “This is Life as a Sacred Text,” Rabbi Danya Ruttenberg translates what Jacob was doing as “grappling.” I love how the word “grappling” takes us from literal and few, to figurative and widespread. Who among us has not grappled all night long at least once in our lives? Who among us has not sustained an injury from grappling all night long?
It's only when dawn is breaking that the Mystery says, “Let me go for dawn is breaking,” and Jacob says, “I will not let you go unless you bless me.” The Mystery asked Jacob to say his own name and then told Jacob that he would hence be known as Israel, (that is, God Grappler) because he had grappled with God and prevailed. We are to understand that the new name is the blessing. But it’s worth noting that from then on, Jacob, Israel, walked with a limp, no longer with proud strides,
but careful in his steps, slowed by his injury. You probably know that the rest of Jacob/Israel’s life was no cakewalk. And yet (this is jumping ahead a bit in the story), Rabbi Ruttenberg points out that much of the ending of Genesis is about “a central concern of Jacob’s: the giving of blessings…[he’s] finally able to become the kind of person who gives [blessings] rather than taking them, no matter the cost.”
It was in that grappling that the Holy one was urging, pushing, and pulling Jacob into a larger vision of himself, of what he could be and do. And we are all God-grapplers. Grappling with God leads us beyond ourselves, beyond the cautious or fearful limitations so carefully marked out for our lives.1 This is where our covenant comes inso powerfully. The covenant is a blessing our communities are giving to each other. With its renewal, we begin again by trusting the best intentions of one another, acknowledging that difficulties can and will arise!
I urge you to read or re-read the covenant document when you’ve got some time to savor it. Remember, that
even though the Temple and parish leadership are signatories, the covenant is not between the rabbi and the priest, not between the board and the vestry. Our covenant binds our whole communities. To borrow a Christian definition of sacrament, our covenant is an outward and visible sign of an inward and spiritual grace. But you know, you don’t need a covenant for a relationship that is merely transactional. You don’t need a covenant if there’s nothing worth wrestling or grappling with.
We are committed to facing the past and are faithfully working to secure a future. We have overcome hazards and we’re stronger together for it.
We won’t let go of the Mystery until we receive the blessing. And God willing, we will continue to be the kind of people who give blessings rather than taking them, no matter what! What a joy to be on this journey with you.
I’ll close with a blessing from my tradition from Saint Clare: Live without fear: your Creator has made you holy, has always protected you, and loves you as a mother. Go in peace to follow the good road and may God’s blessing be with you always.
_____________________
1 Thanks to Brother David Vryhof, SSJE for that idea.
Shabbat Shalom! Rabbi Shire, thank you full! When I preach at Emmanuel Church services I always begin with a version of
this prayer, originally attributed to Phillips Brooks: O God of blessing, grant us the strength, the wisdom and the courage to seek always and everywhere after truth, come when it may, and cost what it will. (Amen)
In our celebration of our renewed covenant between Central Reform Temple and Emmanuel Church, that prayer seems particularly apt, because truth is costly, both in the sense of precious and dear, and in the sense of consequences and even sacrifice. We have certainly experienced the precious and dear qualities of our covenant relationship over the last few years, as well as consequences and sacrifice, and I believe we are all better for it.
Some of you will remember that it was after my 2018 sabbatical that we began to work on documenting the nature of the relationship between our two congregations. During that sabbatical, I had traveled to places that had experienced periods of time of interreligious cooperation, regard, or tolerance, and also periods of murderous rupture in those relationships. Joy and I started in Istanbul, then went to Vienna, and then to the Iberian Peninsula. It waswhen we landed in Vienna that we learned of the devastating news of the massacre at L’Simcha Congregation in Pittsburgh. Our first stop was the Jewish History museum and archaeological dig in the heart of Vienna, built over a medieval synagogue. Among the artifacts in the museum were documents testifying to the good relationships between Jews and Christians. Our next stop was the nearby Stadttempel. That temple, along with its extensive archives, was the only synagogue out of 93 Jewish houses of worship in Vienna to survive Kristalnacht. The Nazis desecrated the shul but did not burn it to the ground because of its proximity to the oldest Christian church in the city, the early 15th century Maria Am Gestad (Mary at the Shore). The Nazis didn’t want to risk the church catching fire because they knew that that would jeopardize the support of the local Christians. Our tour guide surmised that in a way, the church saved the synagogue and the synagogue saved the church. Joy and I heard that and said we have a similar story, albeit considerably less dramatic. I felt strongly, in that moment, that documenting our understanding of what our beautiful life together looks like, was urgent.
When we wrote our original covenant in 2019, it was a dream, a vision, a hope untested. I never imagined that it would be tested so soon, but it was, and our covenant held us when we might have otherwise come apart due to the hazards we have faced in the last three years.
What amazing timing that this is the week that the Torah portion is Vayishlach, which begins with the story of Jacob at the Jabbok. I see such strong connections between this story and our story, and I hope you will too. Jacob, you probably remember, was on his way home from a long time away. Jacob had been staying with Laban, the father of Leah and Rachel, for some twenty years. He wanted to return with his wives and children to the land of his birth.Notice that Jacob was facing his past to secure a future. But Jacob was terrified and anxious -- terrified that Esau might kill him because twice Jacob had cheated Esau and he had tricked their father. The story details Jacob’s strategies of planning his return. He sent messengers before he went to let Esau know he was on his way. The messengers returned and reported to Jacob that Esau was coming to meet him with 400 men. Jacob interpreted this as a threat, but I wonder if it was just Esau wanting to defend himself. After all, he’d been burned by Jacob before
Little did Esau know that Jacob planned for tribute offerings to appease Esau, while strategically dividing his family and flocks into two camps, so that if half perished, the other half would remain. Having sent them across the watershed, Jacob thought he was alone. And then Jacob encountered the Mystery(capital M) and a wrestling match ensued. In her blog, “This is Life as a Sacred Text,” Rabbi Danya Ruttenberg translates what Jacob was doing as “grappling.” I love how the word “grappling” takes us from literal and few, to figurative and widespread. Who among us has not grappled all night long at least once in our lives? Who among us has not sustained an injury from grappling all night long?
It's only when dawn is breaking that the Mystery says, “Let me go for dawn is breaking,” and Jacob says, “I will not let you go unless you bless me.” The Mystery asked Jacob to say his own name and then told Jacob that he would hence be known as Israel, (that is, God Grappler) because he had grappled with God and prevailed. We are to understand that the new name is the blessing. But it’s worth noting that from then on, Jacob, Israel, walked with a limp, no longer with proud strides,
but careful in his steps, slowed by his injury. You probably know that the rest of Jacob/Israel’s life was no cakewalk. And yet (this is jumping ahead a bit in the story), Rabbi Ruttenberg points out that much of the ending of Genesis is about “a central concern of Jacob’s: the giving of blessings…[he’s] finally able to become the kind of person who gives [blessings] rather than taking them, no matter the cost.”
It was in that grappling that the Holy one was urging, pushing, and pulling Jacob into a larger vision of himself, of what he could be and do. And we are all God-grapplers. Grappling with God leads us beyond ourselves, beyond the cautious or fearful limitations so carefully marked out for our lives.1 This is where our covenant comes inso powerfully. The covenant is a blessing our communities are giving to each other. With its renewal, we begin again by trusting the best intentions of one another, acknowledging that difficulties can and will arise!
I urge you to read or re-read the covenant document when you’ve got some time to savor it. Remember, that
even though the Temple and parish leadership are signatories, the covenant is not between the rabbi and the priest, not between the board and the vestry. Our covenant binds our whole communities. To borrow a Christian definition of sacrament, our covenant is an outward and visible sign of an inward and spiritual grace. But you know, you don’t need a covenant for a relationship that is merely transactional. You don’t need a covenant if there’s nothing worth wrestling or grappling with.
We are committed to facing the past and are faithfully working to secure a future. We have overcome hazards and we’re stronger together for it.
We won’t let go of the Mystery until we receive the blessing. And God willing, we will continue to be the kind of people who give blessings rather than taking them, no matter what! What a joy to be on this journey with you.
I’ll close with a blessing from my tradition from Saint Clare: Live without fear: your Creator has made you holy, has always protected you, and loves you as a mother. Go in peace to follow the good road and may God’s blessing be with you always.
_____________________
1 Thanks to Brother David Vryhof, SSJE for that idea.