From the Rabbi
Rabbi Robert L. Wolkoff
Previous Messages
“Stainless Steel Rabbit or a Golden Calf?”
Last Wednesday evening at Christie’s in New York, a 1986 sculpture by Jeff Koons, “The Rabbit,” sold for $91 million. A playful, stainless steel, faceless rabbit, just over three feet tall, which has not been publicly exhibited for more than 30 years, became the most expensive work by a living artist ever to sell at auction. Christie’s had described the sculpture as “…one of the most iconic works of 20th-century art… crisp and cool in its appearance, yet it taps into the visual language of childhood.”
Even though I know this is an investment and, hopefully, as long as it keeps its mystique, it will accrue value for the new owner. Still, that’s a lot of money spent on perception. The auction house preview says “Its lack of facial features renders it inscrutable, yet its form evokes fun and frivolity.”
From the Torah perspective, it’s interesting that one of the most “recognizable” features of an idol was its face. “The idols of the nations are silver and gold, the work of men’s hands. They have mouths, but they speak not; eyes have they, but they see not; they have ears, but they hear not; neither is there any breath in their mouths. They that make them shall be like them; yea, every one that trusts in them.” (Psalm 135:16-18).
“Hear now this, O foolish people, and without understanding, that have eyes, and see not, that have ears, and hear not.” (Jeremiah 5:21). When in life do we become like those idols that we worship, that prevent us from seeing what is right in front of us?
In this case, is it better for “The Rabbit” not to have a face? Is the point to open up endless possibilities? Is this why it has accrued such value? Are we able to see ourselves or anyone else in it? What is its real “face” value?
It’s hard to believe and trust in a God when you can’t see His face. It’s easier to trust in material idols with “facial features” that we can see and touch that bring security and comfort now.
We are fast approaching Shavuot and the reenactment of receiving the Torah at Mount Sinai, the experience that brought humanity (especially one human) the closest to seeing God’s face. As the people were drawn closer to learning to trust the God they could not see, they were still seeking the comfort of a golden idol. Yet in their fear to move forward, they reverted to what was known back in Egypt. Even though they thought they were giving their gold only to recreate the familiar, they were paying with their freedom. Was this a wise investment?
Please join me for Tikkun Leil Shavuot study on Saturday evening, June 8, at 7:30. May you invest wisely this summer on the North Fork.
—Rabbi Gadi Capela
“Theology and Technology for Passover”
There are times in life when an event so compelling takes place that we are obligated to document it and keep it for future generations. Such an event is the exodus from Egypt, the story we relate over and again, year after year, at the Passover Seder. So how did the Jewish people keep the event relevant through the generations?
A few days ago, in the process of ridding my house of chometz for Passover, I came across a box with old VHS tapes, a few cassettes, and even several floppy disks. I decided to take the box to one of the stores that transfers data from old technology to new. I was happy to learn that VHS and cassettes can be converted easily to DVDs. I suspected floppies would be tricky. The storeowner disappeared into the back area of the shop and, after a while, returned with the welcome news that, indeed, it was possible to convert floppies to DVDs as well. Actually, I don’t even remember what is recorded on those plastic relics, but I figured that since I had kept them for so long, there must be something noteworthy there.
This exercise reminded me of what we experience on Seder night: one generation (let’s call it G1) converts the information it holds in a way that will engage the next generation (G2). This is the major goal of the night. Consider that the Passover Seder is child-focused, designed to inspire young minds. From the four questions to the characterizations of four types of children: the wise, the wicked, the simple, and the one who does not know how to inquire. Year after year, the story captivates the young who, in turn, hold the attention of their own children with the story of slavery to freedom — on and on through thousands of years and generations of families. How the story is told — with words, with pictures, through song and poetry, or even one day with assistance from smart phones or tablets — relies on the creativity of the leader to connect with his listeners in a way they can best process the essence of the Passover story.
Perhaps this is God’s way of helping us to sift through information, constantly keeping it up to date so that when the opportunity presents itself, we are ready to stream it to the next generation.
I hope you enjoyed a happy and thoughtful Passover.
—Rabbi Gadi Capela
“Masks”
The mask covers what we can’t simply show in our ordinary lives, something that comes from a world beyond ourselves. Our public persona is taking its Sabbath break, playing hide-and-go-seek with our parent God, who can find us under any disguise. The first “mask” was made by Adam and Eve, right after they sinned. “Then the eyes of both were opened, and they knew that they were naked. And they sewed fig leaves together and made themselves loincloths…and the man and his wife hid themselves from the presence of the Lord God among the trees of the garden.” (Gen. 3:6-8)
Because of the fall in the Garden, because of the serpent, our direct approach to God has become a windy and vulnerable path — the way of the snake. “For he is like one who is inwardly calculating. ‘Eat and drink!’ he says to you, but his heart is not with you.” (Proverbs 23:7) In another place, Proverbs further describes this “new” human condition: “Whoever hates disguises himself with his lips and harbors deceit in his heart;” (Proverbs 26:24)
We may be able to fool people, but we cannot fool God. When it was time to replace King Saul, God conveyed to Samuel not to look at a candidate’s appearance or on the height of his stature, “For the Lord sees not as man sees: man looks on the outward appearance, but the Lord looks on the heart.” (1 Samuel 16:7)
What does it mean to look on the heart? We close our eyes for the Shema prayer so we can listen better. We wear costumes and mask our body in order to hear our hearts better. When we hide from others, it’s a good time to find ourselves.
When Moses came down from Mount Sinai, bringing the two tables of the testimony, he was beaming! “And the children of Israel saw the face of Moses, that the skin of Moses’ face sent forth beams; and Moses put the veil back upon his face…” (Exodus 34:35).
Purim is like the Jewish “Carnival.” Whether it is celebrated in Brazil, or as Mardi Gras in New Orleans, the carnival (meaning: without meat) marks the beginning of Lent, the period before Easter in which Christians traditionally abstain from the consumption of meat and poultry. It is to the Christians one more “Fat Tuesday” (Mardi Gras) before removing the spiritual fatty layers they’ve amassed during the year starting Ash Wednesday. Jews, too, celebrate with masks before we start the Passover period, beginning a day after Purim and a month before Passover. That’s when we begin shedding our layers and exposing our vulnerabilities.
The Shabbat before Purim is Shabbat Zachor — a Shabbat of Remembrance. We are commanded to remind ourselves and “never forget” what Amalek did to us when we were vulnerable as we left Egypt. When we shed our protective layers, we have to remember that there may be an Amalek, who would like to take advantage of our weakness, however temporary. We have to remember that when we bow down to God, at that moment we surrender. Attacking someone at that moment makes them an Amalek. The shooter in Christchurch, New Zealand, was an Amalek, taking the lives of 50 worshippers at their most vulnerable time.
It’s important to meet with other faiths all the time, not only after these events. This year, when we put on our masks, let’s remember to unveil our hearts.
Chag Purim Sameach!
—Rabbi Gadi Capela
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