Little does contemporary religion ask of humanity. It is ready to offer comfort; it has no courage to challenge. It is ready to offer edification; it has no courage to break idols, to shatter callousness.

The trouble is that religion has become "religion" - institution, dogma, ritual. It is no longer an event ... It is customary to blame secular science and antireligious philosophy for the eclipse of religion in modern society. It would be more honest to blame religion for its own defeats. Religion declined not because it was refuted, but because it became irrelevant, dull, oppressive, insipid.

When faith is completely replaced by creed, worship by discipline, love by habit; when the crisis of today is ignored because of the splendor of the past; when faith becomes an heirloom rather than a living foundation; when religion speaks only in the name of authority rather than the voice of compassion, its message becomes meaningless.

Abraham Joshua Heschel, "The Insecurity of Freedom," p 3-4.

The true motivation for prayer is not, as it has been said, the sense of being at home in the universe, but rather the sense of not being at home in the universe.

Is there a sensitive heart that could stand indifferent and feel at home in the sight of so much evil and suffering, in the face of countless failures to live up to the will of G-d? On the contrary, the experience of not being at home in the world is a motivation for prayer.

The experience gains intensity in the amazing awareness that G-d himself is not at home in the universe. He is not at home in a universe where His will is defied and where His kingship is denied. G-d is in exile; the world is corrupt. The universe itself is not at home.

To pray means to bring G-d back into the world, to establish His kingship for a second at least. To pray means to expand His presence.

Acharei Mot - Kedoshim

This week’s Torah portion seems to be a long list of do’s and don’ts. If so, why does it talk so much about holiness and being holy? What is the connection?

Parashat Kedoshim is one of my favorite parashiot in the Torah. For it clearly illustrates the stark distinction between the concept of holiness as understood within the Jewish community and much of the western world. Holiness in the Torah is not some mystical, esoteric state we all somehow strive to attain; but is rather a state of being, and a way of living our lives. In the Torah, holiness is establishing G-d’s Kingdom and Presence here on this earth. It is partnering with G-d in bringing redemption into the world.

The Torah portion is called Kedoshim because it is all about holiness. It is the instructions of how to live a life that is holy and pleasing unto G-d. We are instructed to weigh fairly, pursue justice, observe Shabbat and the mitzvot, and protect those who are down trodden. Why? Because the Torah states “Anochi HaShem … Because I am HaShem … and you are to be holy as I am holy (Leviticus 19:2)”.

It is a concept radically different from many of our own understandings of what we perceive as holy. For holiness is establishing G-d’s Presence among us and through us. Yeshua intrinsically understood this. Yeshua came to serve, and to ransom his life for ours (Mark 10:45). After all, it is in this week’s Torah portion we find the commandment echoed by Yeshua, “V’ahavta l’Raeicha Kamocha – To love your neighbor as you love yourself (Lev. 19:18).” For Judaism clearly teaches that how we treat one another is a direct reflection upon our relationship to G-d.

This is what Yeshua even taught us to pray for, “May Your Kingdom come. May Your Will be done, on earth as it is in Heaven (Matthew 6:9).” Let us pray for the inspiration and strength to lead lives that are holy and pleasing to G-d. May each of us pursue justice, follow Torah, and protect those downtrodden.

HaShem our G-d, open our eyes for opportunities to serve you, and help us see the world and our neighbors the way you see them. And may we merit your soon coming and the ultimate redemption in the messianic age!

Kabbetz HaEsrim (Gathering the Twenties) is the UMJC’s regional conferences geared toward young Messianics ages 18-35. This year's theme, “Yibane HaMikdash: Building our Community,” focuses on building relationships among ourselves, our congregations, and our wider communities.

Three different regional Kabbetz HaEsrim conferences were scheduled for Spring 2010 - the first was in March, in Seattle, WA, Kabbetz Northeast was this last weekend in Bloomfield, CT, and the next one is Kabbetz Southeast to be held in Cary, NC in two weeks.

All three events are in a Shabbaton format, which combines traditional Shabbat observances and services with teaching, group discussions, and lots of time for informal interaction. The smaller group attendance at Kabbetz HaEsrim, typically thirty to fifty people, allows for more intimate contact and greater opportunities to really get to know each other.

Kabbetz Northeast was held April 16-18 in Bloomfield, CT at the recently completed facility of Shuvah Yisrael/Shalom Company. With over twenty young people in attendance, Kabbetz Northeast was an inspirational and meaningful time. The music and liturgy was led by Jane Rodriguez and Benjamin Ehrenfeld, and special speakers included Rabbi Paul Saal, Rabbi Tony Eaton, Benjamin Ehrenfeld, Twenties Committee Chair, Julie David, ... and yours truly!

Kabbetz Northeast was an inspiring time to gather with old friends, make new ones, and connect to HaShem on a deeper level. If you have not been to a Kabbetz conference before I encourage you to join us in two weeks in Cary, NC ... or join us next year!