וְיֵעָשׂוּ כֻלָּם אֲגֻדָּה אֶחָת לַעֲשׂוֹת רְצוֹנְךָ בְּלֵבָב שָׁלֵם

All shall unite to do God's will with an open heart.

וְיֵעָשׂוּ כֻלָּם אֲגֻדָּה אֶחָת לַעֲשׂוֹת רְצוֹנְךָ בְּלֵבָב שָׁלֵם

All shall unite to do God's will with an open heart.

15 08, 2008

Parashat D’varim

By |2008-08-15T11:47:56-04:00August 15, 2008|

By Doug Alpert

This week we commence reading the Book of Devarim (Deuteronomy). In our quest to understand Torah and apply it to our own existence we are naturally prone to see it through the lens of our own experience. Having admitted to this bias in my own interpretation as I study the text, I immediately go to a specific place in my experience, i.e., my place as a parent. At the risk of overstatement, there may not be a greater pedagogical tool than the Book of Devarim. This is particularly true for parents. If you, like me, are prone to skip to the end to see what happens, one of the great lessons for parents is embodied within the idea that arguably our greatest leader, Moshe Rabeinu, is prohibited by G-d from following his children, B’nai Yisrael into the Land of Israel. So, how much more true is it for us, Read More >

15 08, 2008

Parashat V’etchanan:

By |2008-08-15T07:29:57-04:00August 15, 2008|

The Last Lecture
By Sandra Kilstein

The bittersweet stage of the Jewish calendar cycle is reflected in the overtones of Parashat V’etchanan. The feelings of having made it through the Three Weeks of mourning parallels the feeling of relief and the ability to move forward after the defeat of Og and Sichon It is the time of transition from the struggles of the desert to the forward-looking planning involved in settling The Land.

Yet for Moshe, the struggle remains. V’etchanan is the heart-wrenching plea of the ever modest leader of a great nation, a man obsessed with entering The Land. V’etchanan is the language of deepest humility ‘ a beseeching, an imploring request from someone who acknowledges that he may be unworthy, but asks nevertheless. Indeed, the word v’etchanan is related to cheenam, ‘free.’ Moshe asks for a free gift, despite the fact that his deeds don’t merit this reward.

Denied, he returns to his mission Read More >

21 09, 2006

Parashat Ha’azinu

By |2006-09-21T13:08:13-04:00September 21, 2006|

By Rabbi Malka Drucker

We wander through life searching for bridges to move us closer to each other and nearer to God. Parashat Ha’azinu shows us how to build bridges between heaven and earth while being, itself, as the last portion of the year, a bridge between the end and the beginning. Its very form, a song, opens the heart to receive its urgent message of hope and direction; as we reach the inevitable end of the
book, its passion inspires and propels us to begin the study
again.

The portion opens with Moses declaring, ‘Listen heaven! I will speak! Earth! Hear the words of my mouth! (Deut. 32:1). Like a dying father who warns his children that he no longer will guide, scold, or defend them, Moses calls upon heaven and earth to be witnesses: Human beings are inclined to do better when we know we Read More >

8 09, 2006

Parshat Nitzavim/VaYelekh

By |2006-09-08T13:25:44-04:00September 8, 2006|

By Bruce Alpert

A number of years ago, I was part of a synagogue committee that evaluated the then new, gender-neutral edition of the Reform movement’s Gates of Prayer. The new siddur offered revised versions of several of the older book’s Kabbalat Shabbat services. One change ‘ having nothing to do with gender issues ‘ occured on the first page of the first service. Where the older version read ‘May God bless us with Shabbat joy, May God bless us with Shabbat holiness, May God bless us with Shabbat peace,’ the new version read ‘May we be blessed with Shabbat joy, May we be blessed with Shabbat peace, May we be blessed with Shabbat light.’

So focused was I on the siddur’s many other linguistic innovations that, at the time, I barely did more than note this change. Since then, however, I have come to think of this as Read More >

5 09, 2006

Parashat Ki Tavo

By |2006-09-05T18:16:38-04:00September 5, 2006|

By Rabbi Emily Korzenik

Very early in the portion, Ki Tavo presents the
Torah as familiar and beloved.

My father was wandering Aramean and he went down to Egypt and sojourned there, few in number; and he became there a nation, great,
mighty, and populous. And the Egyptians dealt ill with us, and afflicted us . . . And we cried unto the Lord, and He heard our voice and saw our affliction. And the Lord brought us forth out of Egypt with a mighty hand, and with an outstretched arm and with great terribleness, and with signs, and with wonders. (Deut. 26: 5-8)

Immediately we are in the Haggadah, famously rejoicing at a Passover Seder. Reading this well known passage from the Torah scroll, we are reminded of how integral The Five Books of Moses are to Jewish life Read More >

23 08, 2006

Parashat Ki Tetzei

By |2006-08-23T10:45:20-04:00August 23, 2006|

By Rabbi David Greenstein

According to traditional enumerations of the mitzvoth (commandments) in the Torah, our portion includes 74 ordinances, more than any other portion. These mitzvoth encompass the full range of the Torah’s concerns for how we are to meet the challenge of our paradoxical beings, made up, as we are, of both physical and spiritual natures. A particularly telling instance of this concern is found in the Torah’s warning regarding the proper treatment of executed criminals:

Should there be a person guilty of a capital crime, and he is executed, you shall hang him from a tree. But do not let his corpse hang on the tree over night. Rather, make sure to bury him that very day, for it is a Divine curse to be hung. Thus you will not defile your land that God Your Almighty gives you as an estate. (Deut. 21:22-23)

These verses embrace a series of paradoxes Read More >

17 08, 2006

Parashat Shoftim

By |2006-08-17T09:49:02-04:00August 17, 2006|

By Eleanor Pearlman

The first verse of Parashat Shoftim
(Deut. 16:18) sets a tone of much of what
follows in the parashah:

Shoftim v’shotrim teiten l’kha
b’khol sh`arekha

Asheir Adonai Elohekha notein
l’kha-lish‘vatekha

V’shaftu et ha-`am mishpat
tzedeq’

‘Judges and officers shall you appoint
in all your cities-

Which HaShem your God, gives you-for
your tribes;

And they shall judge the people with
righteous judgment.’ (Artscroll, Stone
Ed.)

Reading this verse out loud, one is struck by the
gentleness and softness of the verse. The ‘sh’
sounds of the verse permeate throughout giving the
verse a feeling of calm, quiet, and security-the
sound that would encourage a disturbed child to
sleep in peace. There are seven sounds (‘sh’) that
are utterances of quiet peace. Without even
translating or understanding the words, the reader
is lulled by the sweet surrender, as this
parashah begins. Also, the number seven has
many other positive associations in the
Tanakh: rest on the seventh day, rest on the
seventh year, freeing of Jewish slaves after the
49th (7×7) year. Although Read More >
3 08, 2006

Parashat Eqev

By |2006-08-03T11:56:02-04:00August 3, 2006|

By Rabbi Eric Hoffman

Someone was leading worship in the presence of the
Talmudic sage Rabbi Chanina. In the Avot
benediction he extended the string of adjectives for
Ha-Eyl: ‘the God, the great, the heroic, the
awesome, the mighty, the strong, the fearless . . .’
and on he went. Rabbi Chanina waited until he had
finished. Then he said, ‘Have you exhausted all the
praises of your Master? We couldn’t even say the
first three, ‘the great, heroic and awesome God,’ if
Moses had not said them (in this week’s sedra,
Ekev, Deut.
10:17) and the Men of the Great
Assembly had not ordained them in the Avot
benediction!’ (Neh. 9:32) Once we start
describing God, we ought never to be able to stop,
so instead of imposing our own arbitrary limits on
God’s limitless goodness, we accept the formulation
of Torah and tradition. [BTBerakhot 33b]

These Men of the Great Assembly are actually seen
as restoring the fullness of Moses’s spare Read More >

3 08, 2006

Parashat Re’eh

By |2006-08-03T11:50:13-04:00August 3, 2006|

By Irwin Huberman

During periods of war and conflict, it is difficult to get
up every day with a feeling of hope and optimism. On
a daily basis, the Biblical commandment to ‘love your
neighbour as yourself’ (Lev. 19:18) is put to
the ultimate test.

Rather than lean on values of compassion and loving
kindness which form the basis of Judaism, we are
pulled towards suspicion, fear and
trepidation.

This week’s Torah portion, Parashat Re’eh,
recognizes this natural conflict, and wastes no time
outlining the dilemma. God speaking through Moses
states in the beginning, ‘See, this day I set before
you blessing and curse.’ (Deut. 11:26) The
Torah clearly lays out the choices and ultimately
teaches us that in order to survive we must actively
choose life over death, and blessings over curses.

It is not easy. Every day, we are pulled by forces of
pessimism which encourage us to give up hope, Read More >

31 07, 2006

Parashat Va’Etchanan

By |2006-07-31T16:18:56-04:00July 31, 2006|

by Joan Lenowitz

In this week’s parashah Moses continues to
relate the history of the peoples’ journey toward
the Promised Land. Whereas the first chapters of the
Book of Deuteronomy deal primarily with how the
nearby nations were to be approached in both war and
peace, Parashat Va’etchannan is more
concerned with elucidating the importance and
incentives for keeping God’s law once the people
arrive in the land, with a particular emphasis on
communicating the law to the next generations. It
includes the ‘Sh’ma.‘ and a reiteration of
the Ten Commandments.

But Moses begins by recounting his own fervent plea
to God (Va’etchannan) to allow him to
Cross and see the good land that is
on the other side of the Jordan, this good mountain,
and the Lebanon.’ (Deuteronomy 3:25) These
three descriptive terms suggest a panoramic view of
what is beyond the Jordan River, the land, the
mountains directly on the other side, and the
Lebanon mountains of the northern part of Israel,
with their white appearance. The land is just Read More >

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