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Sukkat Shalom (shelter of peace): sense of safety
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Ometz Lev (inner strength): calmness
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G’vurah (strength/power): self- and communal-efficacy
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K’hillah (community): social connection
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Hesed (loving kindness): hope, attained by reaching out to assist others
Below, read the text of the Hashkiveinu prayer that is shared each night. Think about how to understand this ancient blessing in a modern day context.
השכיבנו
הַַשְׁכִּיבֵנוּ יְיָ אֱלֹהֵינוּ לְשָׁלוֹם, וְהַעֲמִידֵנוּ מַלְכֵּנוּ (שׁוֹמְרֵנוּ) לְחַיִּים וּפְרוֹשׂ עָלֵינוּ סֻכַּת שְׁלוֹמֶךָ, וְתַקְּנֵנוּ בְּעֵצָה טוֹבָה מִלְּפָנֶיךָ, וְהוֹשִׁיעֵנוּ לְמַעַן שְׁמֶךָ, וְהָגֵן בַּעַדֵנוּ, וְהָסֵר מֵעָלֵינוּ אוֹיֵב, דֶבֶר, וְחֶרֶב, וְרָעָב וְיָגוֹן, וְהָסֵר שָׂטָן מִלְפָנֵינוּ וּמֵאַחֲרֵנוּ, וּבְצֵל כְּנָפֶיךָ תַּסְתִּירֵנוּ. כִּי אֵל מַלְכֵּנוּ (שׁוֹמְרֵנוּ) וּמַצִּילֵנוּ אָתָּה, כִּי אֵל מֶלֶךְ חַנּוּן וְרַחוּם אָתָּה, וּשְׁמוֹר צֵאתֵנוּ וּבוֹאֵנוּ, לְחַיִּים וּלְשָׁלוֹם, מֵעַתָּה וְעַד עוֹלָם.
(יום חול)
בָּרוּךְ אַתָּה יְיָ, שׁוֹמֵר עַמּוֹ יִשְׂרָאֵל לָעַד
(בשבת)
וּפְרֹשׂ עָלֵינוּ סֻכַּת שְׁלוֹמֶךָ. בָּרוּךְ אַתָּה יְיָ, הַפּוֹרֵשׂ סֻכַּת שָׁלוֹם עָלֵינוּ וְעַל כָּל עַמּוֹ יִשְׂרָאֵל וְעַל יְִרוּשָׂלָיִם.
Hashkiveinu
Cause us to lie down to peace, Adonai our G-d, and raise us up to life, our Sovereign (protector), and spread over us the shelter of your peace, and direct us with good advice before You, and save us for the sake of your name, and look out for us, and keep enemies, plagues, swords, famines, and troubles from our midst, and remove Satan from in front of us and from behind us, and cradle us in the shadow of your wings, for You are G-d who guards us and saves us, for You are G-d. Our gracious and merciful sovereign (protector). Guard our departure and our arrival, to/for life and to/for peace, from now and ever more.
(On Weekdays)
Blessed are You, Adonai, who guards G-d’s People Israel forever.
(On Shabbat)
And spread over us the shelter of your peace. Blessed are You, Adonai, who spreads a shelter of peace over us, over all of G-d’s people Israel, and over Jerusalem.
Now, read a reflection paying close attention the phrase "sukkat shalom" - a shelter of peace.
Rabbi Rachel Barenblat
During evening prayer there's an extra blessing added -- extra because it doesn't appear in morning or afternoon prayer -- which asks G-d to shelter us through the coming night. We pray ופרוש עלינו סכת שלומך, ufros aleinu sukkat shlomecha, "spread over us the sukkah of Your peace."
Of course, a sukkah is by definition permeable. The safety and comfort we seek as night begins isn't the comfort of armored gates and locked-down windows. This is a peace that's open to the changing sky, and to the sounds of crickets and cicadas playing their end-of-summer tune. A peace that knows the heady scent of new-mown grass, and the spiciness of woodsmoke.
The word שלום (shalom) comes from a root which means wholeness, completeness. What we're asking for in this prayer is to be made whole, to find our whole selves sheltered by the Infinite. This shelter is real, but it's permeable. Our wholeness is possible only when we embrace fragility. It's a paradox: protection comes when we embrace humility, not strength. The way to be safe is to open our hearts.
What do you need from others in the camp community this summer to feel a "shelter of peace"?
How will you create a "shelter of peace" for your campers this summer?
In Hebrew, Ometz Lev means strength of the heart - and is often translated to mean courage. Within the La-Bri'ut program guide, this term is connected to the caregiving principle of finding a sense of calm. As you read the text below, consider what this says about the importance of finding calm - and for whom.
§ The Gemara explains another verse in Proverbs: “If there is care in a person’s heart, let them quash it [yashḥena]” (Proverbs 12:25). Rabbi Ami and Rabbi Asi dispute the verse’s meaning. One said: They should forcefully push it [yasḥena] out of their mind. One who worries should banish their concerns from their thoughts. And one said: It means they should tell [yesiḥena] others their concerns, which will lower their anxiety.
When you have 'care' in your heart, feel worried or concerned, what do you typically do with those feelings or thoughts?
How do the actions you take (or choose not to take) make you feel?
הַמַּנְהִיג עַצְמוֹ עַל פִּי הָרְפוּאָה. אִם שָׂם עַל לִבּוֹ שֶיִּהְיֶה כָּל גּוּפוֹ וְאֵיבָרָיו שְׁלֵמִים בִּלְבַד וְשֶׁיִּהְיוּ לוֹ בָּנִים עוֹשִׂין מְלַאכְתּוֹ וַעֲמֵלִין לְצָרְכּוֹ אֵין זוֹ דֶּרֶךְ טוֹבָה. אֶלָּא יָשִׂים עַל לִבּוֹ שֶׁיְּהֵא גּוּפוֹ שָׁלֵם וְחָזָק כְּדֵי שֶׁתִּהְיֶה נַפְשׁוֹ יְשָׁרָה לָדַעַת אֶת ה'. שֶׁאִי אֶפְשָׁר שֶׁיָּבִין וְיִשְׂתַּכֵּל בַּחָכְמוֹת וְהוּא רָעֵב וְחוֹלֶה אוֹ אֶחָד מֵאֵיבָרָיו כּוֹאֵב. וְיָשִׂים עַל לִבּוֹ שֶׁיִּהְיֶה לוֹ בֵּן אוּלַי יִהְיֶה חָכָם וְגָדוֹל בְּיִשְׂרָאֵל. נִמְצָא הַמְהַלֵּךְ בְּדֶרֶךְ זוֹ כָּל יָמָיו עוֹבֵד אֶת ה' תָּמִיד. אֲפִלּוּ בְּשָׁעָה שֶׁנּוֹשֵׂא וְנוֹתֵן וַאֲפִלּוּ בְּשָׁעָה שֶׁבּוֹעֵל. מִפְּנֵי שֶׁמַּחֲשַׁבְתּוֹ בַּכּל כְּדֵי שֶׁיִּמְצָא צְרָכָיו עַד שֶׁיִּהְיֶה גּוּפוֹ שָׁלֵם לַעֲבֹד אֶת ה'. וַאֲפִלּוּ בְּשָׁעָה שֶׁהוּא יָשֵׁן אִם יָשֵׁן לְדַעַת כְּדֵי שֶׁתָּנוּחַ דַּעְתּוֹ עָלָיו וְיָנוּחַ גּוּפוֹ כְּדֵי שֶׁלֹּא יֶחֱלֶה וְלֹא יוּכַל לַעֲבֹד אֶת ה' וְהוּא חוֹלֶה, נִמְצֵאת שֵׁנָה שֶׁלּוֹ עֲבוֹדָה לַמָּקוֹם בָּרוּךְ הוּא. וְעַל עִנְיָן זֶה צִוּוּ חֲכָמִים וְאָמְרוּ (משנה אבות ב יב) "וְכָל מַעֲשֶׂיךָ יִהְיוּ לְשֵׁם שָׁמַיִם". וְהוּא שֶׁאָמַר שְׁלֹמֹה בְּחָכְמָתוֹ (משלי ג ו) "בְּכָל דְּרָכֶיךָ דָעֵהוּ וְהוּא יְיַשֵּׁר אֹרְחֹתֶיךָ":
One who regulates their life in accordance with the laws of hygiene, with the sole motive of maintaining a sound and vigorous physique and begetting children to do their work and labour for their benefit, is not following the right course. A person should aim to maintain physical health and vigour, in order that their soul may be upright, in a condition to know G-d. For it is impossible for one to understand sciences and meditate upon them, when they are hungry or sick, or when any of their limbs is aching. And in cohabitation, one should set one's heart on having a child who may become a sage and great in Israel. Whoever throughout their life follows this course will be continually serving G-d, even while engaged in business and even during cohabitation, because their purpose in all that they do will be to satisfy their needs, so as to have a sound body with which to serve G-d. Even when one sleeps and seeks repose, to calm their mind and rest their body, so as not to fall sick and be incapacitated from serving G-d, their sleep is service of the Almighty. In this sense, our wise sages charged us, "Let all thy deeds be for the sake of G-d." (Ethics of the Fathers 2: 17). And Solomon, in his wisdom, said, "In all thy ways know G-d, and G-d will make thy paths straight." (Prov. 3:6).
When and why might it take courage to find an inner sense of calm?
When and why might it be courageous to help create a sense of calm for those in your care?
Do you have strategies for connecting with your heart that help center you in a sense of calm?
How can you create habits and practices that will help you to find a sense of calm as you support others to do the same?
Look at the two graphics and quotes below from Tricia Hersey, Founder of The Nap Ministry (@thenapministry).
How can we respond, to ourselves and to campers in age-appropriate ways, when big emotions start to pour out?
The value of g’vurah , strength or power, is part of trauma-informed care through the principle of self-efficacy (an individual’s belief that their actions will have a positive impact) and communal-efficacy (the positive outcomes that can result from people cooperating and working together). If we use our strength positive, have confidence in ourselves and also work together, it can be an enormous catalyst for positive impact - but we have to believe it will.
Read the text of Pirkei Avot below, specifically focusing on the section in bold.
בֶּן זוֹמָא אוֹמֵר, אֵיזֶהוּ חָכָם, הַלּוֹמֵד מִכָּל אָדָם, שֶׁנֶּאֱמַר (תהלים קיט) מִכָּל מְלַמְּדַי הִשְׂכַּלְתִּי כִּי עֵדְוֹתֶיךָ שִׂיחָה לִּי. אֵיזֶהוּ גִבּוֹר, הַכּוֹבֵשׁ אֶת יִצְרוֹ, שֶׁנֶּאֱמַר (משלי טז) טוֹב אֶרֶךְ אַפַּיִם מִגִּבּוֹר וּמשֵׁל בְּרוּחוֹ מִלֹּכֵד עִיר. אֵיזֶהוּ עָשִׁיר, הַשָּׂמֵחַ בְּחֶלְקוֹ, שֶׁנֶּאֱמַר (תהלים קכח) יְגִיעַ כַּפֶּיךָ כִּי תֹאכֵל אַשְׁרֶיךָ וְטוֹב לָךְ. אַשְׁרֶיךָ, בָּעוֹלָם הַזֶּה. וְטוֹב לָךְ, לָעוֹלָם הַבָּא. אֵיזֶהוּ מְכֻבָּד, הַמְכַבֵּד אֶת הַבְּרִיּוֹת, שֶׁנֶּאֱמַר (שמואל א ב) כִּי מְכַבְּדַי אֲכַבֵּד וּבֹזַי יֵקָלּוּ:
Ben Zoma said:Who is wise? One who learns from every person, as it is said: “From all who taught me have I gained understanding” (Psalms 119:99). Who is mighty? One who subdues their [evil] inclination, as it is said: “One that is slow to anger is better than the mighty; and one that rules their own spirit than one who takes a city” (Proverbs 16:3). Who is rich? One who rejoices in their lot, as it is said: “You shall enjoy the fruit of your labors, you shall be happy and you shall prosper” (Psalms 128:2) “You shall be happy” in this world, “and you shall prosper” in the world to come. Who is one that is honored? One who honors his fellow human beings as it is said: “For I honor those that honor Me, but those who spurn Me shall be dishonored” (I Samuel 2:30).
Aside from physical attributes, what are some of your strengths as a member of the camp community?
Do you believe you can use your strengths to make a positive impact this summer? Try to think of an opportunity at camp this summer when you should leverage your strengths for the benefit of those you're caring for or working with this summer.
He [also] used to say: If I am not for myself, who is for me? But if I am for my own self [only], what am I? And if not now, when?
into their best selves. When is it challenging to help campers on this journey?
How can you help campers feel empowered to inspire others (peers at camp, friends at home, family members, etc.) to be a force for good?
According to the Pirkei Avot text above, Rabbi Hillel asked, "If not now, when?" In your opinion, is empowering and inspiring others this summer either urgent or important?
The value of k’hillah, community, is linked to the fourth principle for caregivers working with people who have faced trauma – social connectedness. This term refers to an individual’s support system, those who can help guide the individual towards improved mental, emotional, social, and spritual well-being. Maslow’s hierarchy even speaks to love and belonging. A sense of social connectedness, then, is when an individual truly feels a sense of belonging within a network of support. This is where the idea of a k’hillah joins forces with the principle of social connectedness. We think of a k’hillah as a group where members have a sense of belonging, with social connectivity, a reciprocity of responsibility, and a shared sense of purpose.
הִלֵּל אוֹמֵר, אַל תִּפְרֹשׁ מִן הַצִּבּוּר...
Hillel said: do not separate yourself from the community.
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Members of an edah (unit) are like-minded with a strong sense of collective identity; they have much in common but can be a group that operates for good or bad.
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Members of a tsibur (gathering) are brought together by circumstance; they happen to be in the same place at the same time, but do not necessarily share a collective identity or purpose, certainly not one that would continue beyond that moment. Think of people who gather for a concert and then disperse afterwards.
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Members of a k’hillah (community) are different from one another, thus taking on the characteristic of a tsibur. But a k’hillah has a strong collective purpose that enables them to make a distinctive contribution.
Do you prioritize social connections? Why or why not, and how do you keep those connections intact and strong?
What are ways you can create different kinds of communities and social connections for campers and peers this summer? What is your responsibility in making these connections happen and maintaining them, if any?
(9) “I charge you: Be strong and resolute; do not be terrified or dismayed, for the LORD your G-d is with you wherever you go.”
In your opinion, does this feel reassuring? Why or why not?
Who in your camp community would benefit from knowing YOU are with them, wherever they may be (literally or figuratively)?
Who do you want to be able to count on as being with you this summer? How can you communicate that to them?
The value of hesed, loving kindness, is anchored in the fifth principle for caregivers working with people who have faced trauma – hope, the expectation of brighter days in the future. A person who acts toward others through the lens of hesed anticipates a better future for themselves and for others. Jewish text typically explain hesed as a BIG kindness, but what does that mean...?
“I once heard Rabbi Abraham Yachnes clarify the extent of the stretch that is necessary to have an action qualify as hesed. He said that if you are walking down the street and someone is walking beside you carrying a large box, and you offer to help the person carry the box, that’s not hesed. You’d simply be a terrible person not to help someone in that situation. What counts as hesed is when you are walking the opposite way from someone carrying a burden and you turn around to help carry that load in the direction he or she [or they] is going. That’s hesed.”
Your acts of kindness are
iridescent wings of divine love,
which linger and
continue to uplift others
long after your sharing.
are you a davenner or a meditator?
neither.
how come?
i am an artist.
i do not speak in silence or prayer.
but draw out the east in unholy west.
staring stone cold into the illusions of our forepeople.
moving us to the space around inner sanctum, sun and cloud.
until all we can see are wholly human beings.
lifting us up to g-d in all of our beautiful, aching eyes.
(mishnah sukkah 5:4)
By: Devon Spier
How, if at all, are blessings or gratitude expressions connected to mental, emotional, social, or spiritual health, well-being, and/or resiliency?
People often refer to gratitude as a "practice." Why do you think that it, and how can you practice gratitude this summer at camp?