Shabbbat Thoughts -Parshat -A Word from the Rabbi

 Nearly the most difficult element for me to understand when studying Torah is the usage of animal offerings. I can appreciate the act of sharing a gift as a means of demonstrating gratitude, lifting a glass of wine which evolved from the ancient presentation of a libation offering; even the presentation of grain and produce offerings upon an altar, or to an individual. However, I cannot understand how the slaughter of an animal could accomplish worship between people and God. I understand the intention,   the motivation, even the enthusiasm – from a historical perspective – but I cannot emotionally identify with this practice.
        It is too foreign, too ancient, too primitive. I know the traditional approach presented by the Torah itself and Maimonides’s interpretation that the system was intended for a nation accustomed to sacrifices and eventually, as people changed, sacrifices would no longer be utilized. But, much of Vayikra ( Leviticus) remains obscured by the clouds of 3,000 years of history.

        This week’s parsha (Chukat), found in Numbers, describes a sacrifice which stands out from the rest. Yes, an animal is slaughtered and prepared in a particular way. But, in contrast with other Torah readings which describe animal sacrifices, this parsha involves the entire nation. Nearly all other passages speak of Aaron or his sons or perhaps Moses taking an animal and preparing it for a ritual. This week’s Torah reading opens with the words 

”Let the Children of Israel take a red heifer, pure and unblemished.. and ALL of you shall give it to the Cohen.”
        In no other circumstance does the entire nation act as one individual! What is so special about this ceremony that everyone, non-Cohen and peasant too, is involved?

         It is the concern over life and death and how we encounter death within life. In ancient Israel, death was considered as leaving an imprint upon the living. If an individual encountered a dead person he or she was considered impure or ‘touched’ by the milieu of death. Only a special ceremony restored an individual to full life and vitality. Sprinkling some ashes from a burned red cow upon the individual who had attended a funeral or touched someone who had died brought him back to the world of the pure;  or perhaps, the living.

        Even we today in the modern world still experience great fear, anxiety, anguish and sorrow when we lose our love ones. Many different techniques and rituals have developed to shield us from the touch of death. Funeral directors are available to make us more comfortable and to stand in for us (if we choose) when contacting the dead. Funeral homes care for our loved ones until we are ready for the funeral. Death occurs more and more frequently in nursing homes and hospitals and outside of daily life-because many people are uncomfortable with having death occur at home. Professionals have emerged in our society to take care of our deaths because some times we are unable to handle the deaths of our loved ones.

         I am struck by the need of the Israelites to communally come to terms with the loss of purity as a result of encountering a deceased person.  I see a need by the entire society to reassert the immediacy of life, strength and vitality against the backdrop of death. Mortality motivated the development of a complex and bizarre ritual in order that the entire nation not succumb to paralysis by fear of loss— and at the center of this ritual was the group’s taking hold of a ceremony which helped them all  find their way back to a shared renewal of purity, nee hope. In effect, even as the deceased was being buried and immediately thereafter, the surviving family members and close neighbors were being prepared to renter the world of life. May we all be strengthened to support each other in times of loss.May we open our hearts  to restore purity and hope to those who are struggling with loss. And may we all work together in shalom to bring a sense of Godliness into each other’s lives.

Shabbat Shalom.  

Rabbi Steve silberman

Torah Tidbits and Haftarah Highlights

By Rabbi Steven Silberman

(All page numbers refer to Etz Hayim)

July 1 - Parshat Chukat - pp. 880 - 886

The famous scene of Moses striking the rock happens in this Parshah (see p. 885 verses 9-12). What was it about this scene that indicated Moses was no longer ‘faithful to God’? Why did God determine that Moses would die in the wilderness?

Haftarat Chukat - pp. 910 - 913

Jephthah is a mighty warrior. When encountering a threat by a hostile tribe, his first action is to negotiate ( p. 911 verse 12). Only after the aggressor nation refuses to discuss terms does Israel defend itself. It is interesting that Jephthah is described as mighty. What makes him mighty?

July 8 - Parshat Balak - pp. 894 - 899

Balak is the name of a Canaanite king who is afraid of the approaching Israelites. He hires Bil-am who is a non-Israelite prophet to curse and weaken Israel. Balak’s goal is to make Israel more vulnerable to a sneak attack. Bizarrely, God is described as speaking with Bil-am three times in this passage (p. 895 verse 9, 896 verse 19, 899 verse 38)! How do you understand this experience?

Haftarat Balak - pp. 915 - 917

This is a very famous Haftarah! Our Shul’s name comes from this Haftarah. Look for the name at the end of the Haftarah. Does any other element accompany the Shul’s name?

July 15 - Parshat Pinchas - pp. 918 – 925

How does the commentary on the bottom of p. 918 view Pinchas’s behavior? Phinehas is the old English rendering of the Hebrew name Pinchas.

Haftarat Pinchas - pp. 938 - 940

The famous ‘still, small voice’ is found here. Read verses 9 - 15 and the comment on verse 10. How does the haftarah view zeal for God? How does the commentary view zeal?

July 22 - Parshat Matot - pp. 941 - 949

The parshah opens with the importance of keeping vows. Judaism expects us to keep our promises. Pp. 946 - 947 speak of some Israelite warriors who took spoils of war in violation of Moses’s instructions. Is there a connection between these two sections?

Haftarat Matot - pp. 968 - 971

This Haftarah introduces us to Jeremiah. He was not a bullfrog in the Tanach (Bible). He was the prophet with whom God spoke in a very close and personal manner. Look at verse 5 on p. 969. How do you feel when reading this verse?

July 29 - Parshat Devarim - pp. 981 - 989

This Shabbat we begin to read the fifth volume of Torah. The Hebrew name of this book is Devarim. What does Devarim mean? What does Deuteronomy mean?

Haftarat Devarim - pp. 1000 - 1004

What could warrant our being called Sodom’s chiefs? The behavior must have been atrocious. Hint: see p. 1002 verse 17.

A MESSAGE FROM OUR RABBI

We are all very familiar with Adam and Eve.

Ever since childhood we have heard the famous account of the first couple. We are so familiar with this passage that we do not even realize that a key element is missing. In a moment close your eyes and ask yourself what is missing from this very famous text.

Do you give up?

Before I share the answer let me remind you of an epiphany I shared with you at Rosh Hashanah and also in last month’s bulletin.

Ahavas Chesed is two Hebrew words. Literally meaning ‘love of kindness’ the word Ahavas begins with Aleph and the word Chesed begins with Chet Placed together Aleph and Chet spell out ACH- which means brother! The essence of Ahavas Chesed is to be a brother to each other.

Now, returning to my stumper about Adam and Eve. What is missing? Their wedding! There is no wedding in the Torah! How could it be that the Torah not include a wedding for the first couple?

A sharp-eyed and compassionate Midrashist noticed this glaring absence of a most wondrous event and authored a Midrash wherein he described the wedding between Adam and Eve, including guests (all the animals of the world), attendants of bride and groom (angels), and the officiant.

Who is left to be the officiant? 

God officiated at the ceremony. How very cool to have God be your wedding officiant! However, one important detail remained before the ceremony could begin. Eve needed to be assisted in preparing to come to the chuppah. She had no helper to assist her at the most important moment of her life. So God braided Eve’s hair. And then she was ready to enter the chuppah.

How beautiful! 

Our Jewish tradition, both explicitly in Torah and creatively expansive through Talmud and Midrash, seeks to inculcate lessons of compassion and kindness in our daily lives. Will we attend to people, near and far, in need of kindness and caring? As members of

Ahavas Chesed we are instructed in caring for others- being an ACH, noticing a need for action like God who braided Eve’s hair.

Shalom,

Rabbi Steve Silberman

Shabbat Thoughts - Parshat Korach-5777

 

We cannot compare suffering. The anguish of an individual is  all his own. But, of late, our community, our Shul community has experienced two extreme losses. Laura and Ben Meisler have lost their young adult son, Harry, and Sue and Ethan Fishman have lost their son-in-law, Ronen, husband and father of two young sons. 

          No parent should ever bury a child, no grandparent should ever bury a grandchild, no 5 year-old should ask “when is Daddy finally coming home?”

         Our Shul is not just a building. Our Shul is a community of people. Whether we know more or fewer members, we have agreed that Shabbat is the time for Jews to assemble and pray. 

        I request that you to come to Shul tomorrow evening at 6:00 p.m. - whether you know the Meisler family, Laura & Ben and Bert, or not, and whether you know Sue and Ethan Fishman or not.  Be in the room together with families who are suffering and in need of solace in the face of anguish. Remain in the social hall for 5-10 minutes after services and extend yourself to people whom you do not typically visit and say ‘I am sorry for your loss.’

          No one is expecting you or me to answer the question “why?”  But we are expecting that others care for each other.  That is part of the agreement we all made when we became members of  Shul.

         This week’s Torah reading is Korach. Famously, this is the only revolt described as occurring during the 40 years of Moses and Aaron. Parshat Korach relates the captivating story of a community which did not see itself as united. Korach and 253 other people rose up against Moses and Aaron and sought to wrest leadership from their hands. The end result of a faction’s  breaking away from the community was great loss and suffering. Typically,  from this parshah, we teach the importance of recognizing leaders and accepting lawfully-appointed leaders. However,  this week I am reading the parshah with an eye towards the people which comprise the community. Shall we only be motivated by the passion of our neighbors to obtain limited glory for ourselves or shall we view ourselves as Menschen and remain part of the community- supporting the community’s needs?

 Please remember we are having a special song-filled service with Danielle and Josh Isen next Friday, June 30, from 6:00-7:00 p.m. Join us for singing and an Oneg Shabbat.  https://www.facebook.com/AhavasChesedSynagogue/videos/1921682868096049/

 Shabbat Shalom.

 Rabbi Steve Silberman

Shabbat Thoughts- Parshat B-ha-a-lo-techa 5777

 “Let there be light!” Few phrases in the English language are as evocative. In our mind’s eyes we can see light sweeping across a horizon and removing darkness from the panorama before us. Before all began there was need for light, for energy, for caring. Light became synonymous with creation, hope and learning. Even today we speak of being illuminated by art, enlightened by thought and experiencing the gleam of understanding. It is no wonder that candle-lighting becomes significant in Jewish tradition; ushering in Jewish holidays and Shabbat, escorting Elijah out of our homes on Saturday evenings, affording us a glow of memory on occasions of loss and chasing away moments of darkness of mood and brooking a sense of hope for the future.

       One would expect that all of us would be active in the kindling of lights. Indeed, in our modern world this is the case. Central to our ritual is the kindling of flames and we teach all of our children including our youngest to sing as we bring light into our homes. But, this week’s Torah reading, B-ha-alotecha, directs that Aaron approach the Menorah  alone to kindle the 7 flames. No other individual is permitted to tend the light. In our day, flipping a switch and using our smartphone screens for quick illumination are mundane acts which serve our purposes of avoiding confusion and preventing a fall. Why does the regulation stress that only Aaron approach the Menorah?

       Perhaps the goal of this mitzvah is to teach us that a mundane act can become a sacred act. Every routine deed bears the potential of being powerful and spiritual. By dressing the High Priest in splendid robes and prescribing a specific method for trimming wicks and adding oil, a trivial task is transformed into wonderment reflecting the first creative act. Mindfully lighting candles and losing ourselves in the dance of the flickering flames carries us to new heights of experience. It is no wonder that this week’s Torah reading  is named B-ha-alo-techa( ‘In your going up to light'). The word ALIYAH is Hebraically within the opening word of this ritual. May we all ascend as we kindle our flames.

• By the way, tomorrow evening is Shabbat. Light flames in your home. Invite friends and relatives over for a candlelight toast. After lighting the candles, raise a glass wine and enjoy some time together. Shabbat is meant to be enjoyed.
•  
• The blessing is Baruch atah Adonai eloheinu melech ha-olam asher kidshanu b’mitzvotav v-tzeevanu l’hadleek ner shel shabbat.
• ( Blessed are you ,Lord our God, ruler of the universe who has made us holy with the commandment of kindling the Shabbat flames.)

         Baruch atah adonai eloheinu melech ha-olam boray pri hagafen. Blessed are you, Lord our God ruler of the universe who creates the fruit of the vine.

Shabbat  Shalom,

Rabbi Steve Silberman

Shabbat Thoughts- Parshat Naso 5777

     There are moments in our lives which stand out beyond compare; moments of intensity and occasions of great significance: birth, death, recovery from illness, witnessing an adult child's growth. These moments overwhelm us. We seek words for experiences that defy words. Perhaps words from thousands of years ago in some way give speech to grand moments.

      In this week’s Parshah we find three phrases which are among the most famous of all Jewish tradition. They emerge from a man named Aaron who is called upon to dedicate a shared worship space. Never before has Israel had a worship place. At the occasion of the first dedication EVER we hear the words “May God bless you and keep you, may God turn God's face to you and protect you, may God turn God’s face to you and grant you peace.”

       Originally, this threefold blessing was intended for the entire nation of hundreds of thousands of Israelites. At a later stage in history parents took hold of this phrasing and offered these words over their children. We learn that you do not need to be a high priest to bless loved ones. Anyone of us is authorized to bless someone as long as he/she opens himself/herself to the vulnerability of being incapable of accomplishing this blessing itself. Only by appreciating our limits does our blessing carry forth- as long as we are motivated by love. Love and humility are the essential elements of effectuating a blessing upon others.

        May we not wait until momentous occasions to bring God into our lives and to offer blessings upon others.  May we all recognize that every week is an opportunity to express love and humility and connect ourselves and others to the tradition of Aaron 3,300 years ago, anchoring ourselves in history and in effect serving as a high priest. May we open our mouths to each other in love and humility.

Shabbat shalom. Rabbi Steve Silberman