© 2015 Trisha Arlin
I. HINEI, BEHOLD OUR DREAMS
In the Talmud, Rebbe Hannina 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.
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.
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.
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.
So a dream can be prophecy or neurology or a window to one’s soul.
And the story is how we make sense of it.
Hinei, Behold.
II. AYEKA – WHERE ARE YOU?
The story began in the Garden of Eden
With Adam and Eve, newborn and without shame.
Until one day the snake appears and asks the first question in the entire Torah,
Casting doubt on assumed truth,
A reptile after my own heart.
Did God really say, the snake asked, to you and Adam that you were not to eat the fruit of the Tree of Knowledge?
Huh, says Eve, and she eats that apple
And it is good.
Adam eats, too and suddenly, bam!
Doubt and questions and fear and helplessness and despair and shame, and self-awareness.
It is scary and they hide away.
Then God asks the first question God ever asks in the whole entire Torah,
Ayeka, God asks. Where are you?
They don’t answer.
Where are you?
But poor Adam and Eve, it’s before rituals, there’s no prayers, there’s no cantor singing and rabbi preaching.
Where are you? God asks, and they haven’t a clue so they don’t say a thing. They don’t have an answer.
Do you?
Ayeka. Where are you?
III. HINENI – HERE I AM
So here today, we answer God’s question.
Not Hinei, behold, but Hineni, Here I am.
Hineni, said Abraham as he prepared to kill his son;
Hineni, said Moses at the burning bush as he prepared to free a people;
Hineni, sings the cantor, as she walks to the bima and prepares us for the Days of Awe.
It’s Rosh Hashanah and where are you?
The place we stand is holy ground.
We listen for the presence of God in the cantor’s prayers and the rabbi’s sermon
And the ancient rituals of the High Holydays,
Trying to hear truth amongst all the voices of our lives
Trying to interpret the noise properly so that redemption will come to us, if it should,
And we can be part of the truth a much larger story.
Hineni. Here I am
IV. BEHOLD, WE DREAM TOGETHER
We dream together
And we make Teshuvah, when we return to our true selves and forgive and are forgiven;
We dream together
And we say Tefillah, when we pray and stop time in holy conversation;
We dream together
And we do Tzedakah, when we transcend self by taking responsibility for our beautiful world.
We dream together
Because as Grace Paley once said,
“Without action, hope is wasted.”
Behold Blessed One-ness, Infinite and eternal,
Here we are.
Where are you?
Where are you?
Amen.