Hineini ~ Presence
Genesis is the first book of the Torah, Judaism’s foundational text. It tells of the origins of mankind and the Israelites.
Some time afterward, God put Abraham to the test, saying to him, “Abraham.”
He [Abraham] answered, “Hineini, here I am.”
“Take your son, your favored one, Isaac, whom you love, and go to the land of Moriah, and offer him there as a burnt offering on one of the heights that I will point out to you.”
God called to Israel in a vision by night: “Jacob! Jacob!”
He [Jacob] answered, “Hineini, here I am.”
“I am God, the God of your father. Fear not to go down to Egypt, for I will make you there into a great nation.”
Exodus is the second book of the Torah, Judaism’s foundational text. It describes the Israelites’ enslavement in Egypt and their miraculous redemption.
God called to him out of the bush: “Moses! Moses!”
He [Moses] answered, “Hineini, here I am.”
And [God] said, “Do not come closer! Remove your sandals from your feet, for the place on which you stand is holy ground!”
- In these stories, when God calls their names, the characters respond with "Hineini, here I am." What might this simple phrase mean beyond just physically being present?
- How can answering someone's call show your presence emotionally and mentally as well?
- What did Abraham, Jacob, and Moses do to prepare to be present in the moment? What can we learn from that?
- In all these stories, when called, the characters respond with "Hineini," showing their presence even in challenging moments. How does this consistent response teach us about the importance of being there for others, both in times of difficulty and times of connection?
Gimishut ~ Flexibility
Deuteronomy is the fifth and last book of the Torah, Judaism’s foundational text. It primarily consists of Moses’ final speeches ahead of his death.
וְעָשִׂ֛יתָ הַיָּשָׁ֥ר וְהַטּ֖וֹב בְּעֵינֵ֣י יְהֹוָ֑ה
Do what is right and good in the sight of Adonai.
Rabbi Shlomo Yitzchaki (Rashi) wrote his commentary in 11th-century France. It is considered to be an essential explanation of the Torah.
THAT WHICH IS RIGHT AND GOOD — This refers to a compromise, acting beyond the strict demands of the law.
The Talmud is the textual record of generations of rabbinic debate about law, philosophy, and biblical interpretation, compiled between the 3rd and 8th centuries and structured as commentary on the Mishnah. Tractate Berakhot (“Blessings”) is part of the Talmud and discusses the laws of prayers.
מַאי מְצַלֵּי? אָמַר רַב זוּטְרָא בַּר טוֹבִיָּה, אָמַר רַב: ״יְהִי רָצוֹן מִלְּפָנַי שֶׁיִּכְבְּשׁוּ רַחֲמַי אֶת כַּעֲסִי, וְיִגּוֹלּוּ רַחֲמַי עַל מִדּוֹתַי, וְאֶתְנַהֵג עִם בָּנַי בְּמִדַּת רַחֲמִים, וְאֶכָּנֵס לָהֶם לִפְנִים מִשּׁוּרַת הַדִּין״.
What does [God] pray? Rav Zutra bar Tovia said [that] Rav said: [God says:] May it be My will that My mercy will overcome My anger, and may My mercy prevail over My [other] attributes, and may I conduct [myself] toward My children [Israel] with the attribute of mercy, and may I enter before them beyond the letter of the law.
- According to these texts, is exactly following the rules the right things to do in every situation?
- How do we determine what is the best thing to do for everyone?
- Can you think of instances when being flexible might lead to a better outcome for everyone involved?
- How can choosing flexibility contribute to better relationships among people? Can you think of ways we can show flexibility in our interactions?
Dimyon ~ Imagination
The Mishnah is the first major work of rabbinic literature, consisting of teachings transmitted over hundreds of years and compiled around 200 CE. Mishnah Pesachim (“Passover Festivals”) discusses laws relating to Passover.
בְּכָל דּוֹר וָדוֹר חַיָּב אָדָם לִרְאוֹת אֶת עַצְמוֹ כְאִלּוּ הוּא יָצָא מִמִּצְרַיִם, שֶׁנֶּאֱמַר (שמות יג), וְהִגַּדְתָּ לְבִנְךָ בַּיּוֹם הַהוּא לֵאמֹר, בַּעֲבוּר זֶה עָשָׂה ה' לִי בְּצֵאתִי מִמִּצְרָיִם.
In each and every generation a person must view himself as though he [personally] left Egypt, as it is stated: “And you shall tell your son on that day, saying: It is because of this which the Lord did for me when I came forth out of Egypt” (Exodus 13:8).
- How can using your imagination help you feel like you personally experienced leaving Egypt during the Exodus?
- Can you think of other stories where imagining being there helps you understand better?
- How can imagining the Exodus story from different perspectives help you understand the emotions and challenges of the people who lived it?
- How might this practice of imagination connect with treating others kindly and considering their feelings?
Ahavah ~ Love
Leviticus is the third book of the Torah, Judaism’s foundational text. It primarily addresses the theme of holiness in people, time, and space.
לֹֽא־תִקֹּ֤ם וְלֹֽא־תִטֹּר֙ אֶת־בְּנֵ֣י עַמֶּ֔ךָ וְאָֽהַבְתָּ֥ לְרֵעֲךָ֖ כָּמ֑וֹךָ
You shall not take vengeance or bear a grudge against members of your people. Love your fellow as yourself
Proverbs, the second book of the section in the Hebrew Bible called Writings, contains guidance for living a wise, moral, and righteous life, in the form of poems and short statements.
שִׂ֭נְאָה תְּעֹרֵ֣ר מְדָנִ֑ים וְעַ֥ל כׇּל־פְּ֝שָׁעִ֗ים תְּכַסֶּ֥ה אַהֲבָֽה׃
Hatred stirs up strife, but love covers up all faults.
- The first text advises against bearing grudges and emphasizes loving others. How do you think holding onto grudges can affect relationships? How does choosing to love others instead create a different atmosphere?
- The second text talks about how love can cover up faults. How might showing love involve forgiving someone's mistakes? How does this idea connect to the instruction not to take vengeance?
- Both texts highlight the positive impact of love in different ways. How does the idea that love covers faults relate to the concept of not stirring up strife through hatred? How does love have the ability to heal and mend relationships?
Beyachad ~ Inclusion
Leviticus is the third book of the Torah, Judaism’s foundational text. It primarily addresses the theme of holiness in people, time, and space.
לֹא־תְקַלֵּ֣ל חֵרֵ֔שׁ וְלִפְנֵ֣י עִוֵּ֔ר לֹ֥א תִתֵּ֖ן מִכְשֹׁ֑ל
You shall not insult the deaf, or place a stumbling block before the blind.
Pirkei Avot is part of the Mishnah, the first major work of rabbinic literature which consists of teachings transmitted over hundreds of years and compiled around 200 CE.
הוּא הָיָה אוֹמֵר, אַל תְּהִי בָז לְכָל אָדָם, וְאַל תְּהִי מַפְלִיג לְכָל דָּבָר, שֶׁאֵין לְךָ אָדָם שֶׁאֵין לוֹ שָׁעָה וְאֵין לְךָ דָבָר שֶׁאֵין לוֹ מָקוֹם:
He used to say: do not despise any man, and do not discriminate against anything, for there is no man that has not his hour, and there is no thing that has not its place.
- How do the texts emphasize that every person and thing has its value and place?
- How does this idea tie into the importance of inclusion and treating others with kindness, regardless of their differences?
- How can we show respect and include those who may have different abilities?
- What are some ways we can make everyone feel welcome and valued?