Telling The Story

Telling the story

By describing the tellers

But never the hero,

By praising the outcome

But ignoring the plot

Is weird.

So let’s tell the story. 

We were slaves. 

Pharaoh ordered the boy babies killed,

Shifra and Puah saved them. 

Miriam put her brother in a basket on the Nile,

A princess saved him. 

J0chabed his mother nursed him,

The Princess raised him. 

Pharaoh was pharaoh,

The slaves suffered. 

Moses killed an oppressor

And ran. 

He married Zipporah,

He shepherded sheep,

A bush didn’t burn,

It said

I am that I am,

Save the people. 

Our hero went back,

Aaron worked the communications,

God inspired,

Moses organized. 

Plagues. 

Innocents died

But not us. 

Pharaoh said yes then no then yes,

We left. 

Yay!

Nachshon stepped in the sea,

Everyone stepped into the sea,

Pharaoh drowned

And rhe Hebrews were free. 

On the other side of the water

Miriam and the women danced,

Aaron prayed,

Everyone kvetched. 

God fed them in the desert. 

Moses went up the mountain and

Everybody freaked out .

Torah was acquired.

Moses talked with God,

Bezazel created beauty.

A cloud led them through the desert.

Jethro advised them,

Korech agitated them, 

Joshua fought for them and

They walked for forty years

Until

Most everybody died.

But

Their children got to the Promised Land

Which is a whole other story.  

And because we were slaves,

We don’t enslave.

Because we were oppressed, 

We mustn’t oppress. 

Because we fought for freedom,

We are allies. 

Because when you know the story,

You know.  

Second Cup Of Wine

We are about to drink that second cup of wine, 

The beginning of the Maggid section of the Seder,

As we tell the story 

Of how we left the narrow place.

In the Talmud, Rabbi Hanina says that

Human versions of God’s vast intent are as unripened fruit,

Filled with potential,

Perceived completely only by God.  

Hanina says that the unripened fruit of prophecy is a dream.

Which is kind of cool. 

So I speculate,

As grapes become wine

So does the unripened fruit of truth 

Become the story.

We tell tales with beginnings, middles and ends

Around our seder table, 

And our mythology tells us who we were

Which helps a lot,

Almost as much as that second cup of wine.

So

Blessed Holy Wholeness

We give thanks 

For the fruits of the earth

And our minds.

Amen

Four Children, Five Rabbis

Okay, so

Four Children sitting around a table, talking

At a seder

And they have to ask,

Why is this night different from all other nights?

Why on this night do we ask so many questions?

And who gets to answer?

And who must  listen?

The first child, 
Book smart.

The wise child

Knows all the rules.

He's direct,

No messin' around,

This is what you do on Pesach:

Tell the story, dip the herbs

Recline, drink four cups

Ask the questions, Know the answers .

It's obvious. Duh.

The second child,

A smart ass, smart and an ass.

Doesn't care about the rules

Unless she knows what they're for,

She wants meaning

And is kind of obnoxious about it

Because sometimes it's hard to ask the next logical question

Without annoying someone.

What does this story mean to you? she asks.

And it comes off as a challenge, but it's not.

She really wants to know:

What does it mean?

So you tell her,

Freedom!

To be who you are,

To make choices,

to seek God whether you find God or not,

To become a person and then a people,

To ask questions.

The third child,

A beginner,

Doesn't know what to do

Doesn't know why we're doing it,

A baby!

So you say to him,

We tell a really good story

With a beginning middle and end

And a hero

And a villian

And miracles and dancing and bugs and dead cows and blood,

You'll love it!

And this is why we tell the story:

So we don't forget we were slaves,

So we don't forget what God did for us,

So we don't forget Torah,

And the seder is what we do to remember.

And because we remember

We don't enslave others.

We bask in God's presence.

We study Torah

And we tell stories.

And then there's the fourth kid

 The child who doesn't even know

 that she can ask a question.

Is it because she doesn't care?

Or is it, that she doesn't have a context?

Doen't know that she doesn't know?

So she doesn’t know how interesting it all is?

Or perhaps it’s because no one will let her talk

So she doesn't even try?

Sitting in the back of the bus,

Not allowed to study Torah,

Married at 17, popping out babies at 18.

So let's not wait for either of them to say something

Let's hold out our hands and say,

We were slaves

And now we're not.

And there is so much to know and do

And you can know and do it

And we will help you.

You are inspired,

You just don't know it yet.

Okay.

So

Five Rabbis sitting around a table, talking

At a seder.

They don’t have to ask,

Why is this night different from all other nights?

Each of them knows the direct meaning.

All of them plumb the depths of the hidden and symbolic.

Any one of them can tell a tale that bridges a gap.

Five out of five are inspired by God's revelations.

They know the rules and the meaning and the stories and oh my God, are they empowered to talk.

They stay up all night

And talk and talk and talk!

Each one smarter than the other

But in the morning when their students come in,

They still haven’t got an answer.

Hey you guys, say the students,

Listen.

BEHOLD

I. Behold
In Torah, God shows the future in our dreams to whomever God thinks appropriate.
Then God sends wise interpreters to the dreamers to explain the messages that God has sent us.
Only when interpreted can the dreams come true.
Hinei, meaning Behold, is the word used in Torah to introduce such a dream.

II. Behold, Joseph dreams
Joseph dreamt of wheat sheaves that bowed to him and the aging Wrestler Jacob understood and interpreted
Thus, he gave his annoying son a striped coat.
So the story could begin and the prophecy come true.
 Once upon a time, a gifted but foolish child was sold into slavery…
But when Joseph saw his brothers again, they were hungry and he was a lord.
And they bowed down to him and he understood, and forgave because it was basherte, meant to be.
Thus they hugged and they ate and they cried.
So thank you, Jacob.
Because without interpretation, a prophecy is wasted.


III. Then behold, science dreams.
While we sleep our brains show us random pictures of what we had seen that day or what we can imagine, based on what our brains already knew even if we didn’t know we knew them.
And our brain imposes order on the random and constructs a story.
Thus we gain access to the things we know but don’t know we know,
And we call that a dream.
Chalom is the Hebrew word for dream, which sounds like chalon, which is the word for window.
So a dream can be prophecy or neurology or a window to one’s soul.
And our therapists interpret our dreams so we’ll understand our inner motivations.
Once analyzed, a dream gives insight.
So Danke Schoen, Freud.
Because without explanation, an image is wasted

IV. Hinei! Rebbe Hannina dreams
He says,
Human versions of God’s vast intent are as unripened fruit,
Filled with potential,
Perceived completely only by God.
Hanina says that the unripened fruit of prophecy is a dream.
Which is kind of cool.
So I speculate,
The unripened fruit of truth is the story.
We tell tales with beginnings middles and ends around our seder table, for instance.
Then we bite into sweet charoses and pretend it is mortar for bitter bricks,
Because it fits the narrative.
So thanks, all you Jews.
Because without a congregation, a maggid is wasted.

V. Behold, Jacob dreams
Jacob dreamt of a ladder and souls that went up and down,
But his soul stayed put as he mourned his dead son, Joseph, who turned up actually not so dead.
And when Jacob got the good news and moved to Egypt, he had to face the facts.
At the end of his life, the end of Bereishit, he predicts the future.
Behold! says Jacob, and some get a farmland and some get sheep.
Behold! says Jacob, and those rotten kids, Reuben, Simeon (not so nice, not so honest, not so deserving) get futures of disgrace and division.
Behold! says Jacob, and Judah, who made teshuvah,  who pleased God because he could learn from his mistakes and change,
Judah gets history,
Jew-dah gets us, the Jews.
Then Jacob dies, a hard, full life.
 Chazak, chazak, Jacob – Be strong, be strong
So thanks, Genesis,
Because without dynastic mythologies, a dysfunctional family is wasted.

VI. Behold, Moses dreams
One tale ends, so another can begin.
In Shmot, starting next week, another great story, more unripened fruit, this one of murdered babies, supernatural revenge, bad guys, and heroes.
And, after a mad dash across the Sea of Reeds,
There’s much rejoicing,
Quickly interrupted by hunger and miracles and rules and revelation.
And even though the rest of us often find ourselves in the desert,
Or tied up on the metaphorical railroad tracks:
“Pay the rent!” “I can’t pay the rent!”
Not even dreaming of rescue,
Making bricks without straw,
No aspirations, no hope, no prophecies, no future!
Then here comes our hero, Moshe, “I’ll pay the rent!
Have some commandments! Become a people!”
So, nice to see you coming up in the third act, Moishe.
Because without a happy ending, complications are wasted.

VII. Behold, our dream
So we pray and listen for the presence of God in ambient sound
Trying to hear truth amongst all the voices of our lives
Trying to interpret the noise properly so that it will come true, if it should,
And we can be part of a much larger story.
Not Hinei,
Behold
But Hineini,
Here I am.
So we can all take responsibility and not be ashamed,
Se we can all learn from our mistakes and make teshuvah,
So we can all forgive and not be bitter.
And hug and eat and cry and change the world.
For good and for ill,
As did our illustrious uncle, Joseph of Egypt.
And our great great grandpa, Judah the Lion.
So thanks, Grace Paley, who more or less said,
“Without action, hope is wasted.”


Brucha At Yah,
Infinite and eternal so that we may have endings and beginnings.
I am so grateful that we are able to study Torah together.
Because without connection, dreams are wasted.

Amen.




Written originally for the Drisha Institute Artists Fellowship program, based on our study of dreams in Talmud