By Mandy Golman
When I saw the notice that the Shabbat Hour service led by Rabbis Wallach and Roffman was resuming this past week, I was elated. This service is just one hour long on Saturday mornings in Fonberg Family Chapel. Rabbi Roffman and Rabbi Wallach lead us through a series of “spiritual moments,” the same ones that happen in a traditional service, but in a much more focused and intentional way.
I grew up in a Reform temple and attended Jewish camp and, truthfully, Jewish camping is where my Jewish connection was established and has really been the link to my spirituality for me. Over the years, I’ve often struggled to find that same connection when I’ve attended services. All that changed when I attended the Shabbat Hour. Being welcomed by Rabbi Wallach on the guitar and Rabbi Roffman on the piano to a melodic Halleluyah was just beautiful. I felt transformed back to my camp days. The service is very informal and participatory. The Rabbis add meaningful and relevant reflections and guidance as we go through the service and songs. Believe it or not, I find myself wishing it would continue when we come to a close. I now mark these services on my calendar and make it a priority to attend.
If you would have told me 26 years ago that I would find this spiritual connection at Shearith Israel I would have never believed it, but after this one hour service I leave feeling grounded and renewed and ready for the week ahead. This service will resume after the high holidays. While I know it will not be for everyone (and that’s ok!) if you have struggled at services, grew up in a Jewish camping world, or would just like to try something different, I would encourage you to try it. You will be glad you did!
Editor's Note: Thanks to Mandy Golman for sharing this reflection. If you would like to write a blog post about your positive experiences at Shearith Israel, please contact Communications Director, Julie Carpenter at email@example.com
Sermon--Acharei Mot 5779
by Rabbi Ari Sunshine
The title of our parasha today, Acharei Mot, literally “after the death of,” refers to the death of two of Aaron’s sons, Nadav and Avihu, who were struck down by God a few chapters earlier in parashat Shemini for bringing an “esh zarah,” a strange fire, to the sacrificial altar. There Aaron reacts with stunned silence and he and his two remaining sons, Elazar and Itamar, are unable to mourn their loved ones formally and ritually because they must maintain their pure sanctified state to be able to fulfill their priestly duties for the Israelite people. Instead, the rest of the Israelite community mourns on their behalf. Ultimately Moses instructs Aaron and his two other sons to resume their sacred work as priests. Here in our parasha the reference to the deaths from several chapters ago serves as a warning to Aaron, the Kohen Gadol, the High Priest, not to enter the innermost part of the sanctuary improperly in the context of his fulfilling the annual Yom Kippur atonement ritual for the community. The words “acharei mot” here teach that, after we’ve experienced death and loss, we have to take something away from that devastation. To say we could justify death or explain away loss by saying we can “make the loss worth it” or “make someone’s sacrifice worth it,” is itself an overstatement that potentially trivializes the depth of the loss or suggests a direct connection between a death and something positive that comes about in its aftermath or is allowed to continue by virtue of a person’s or people’s ultimate sacrifice. And yet, it’s also true that, when we’re in pain and have a permanent hole in our heart that cannot be filled because of a loss or losses we’ve suffered, we may find at least some measure of comfort in knowing that something positive came about as a result, some kind of silver lining to carry us forward.
Friends, the idea of “acharei mot” could not be a more appropriate parasha for today in light of the shooting at Chabad of Poway last Shabbat morning, that claimed the life of Lori Gilbert Kaye and wounded three others, including Rabbi Yisroel Goldstein. A congregant was gunned down on Shabbat and the 8th day of Pesach in her synagogue, just as 11 congregants were gunned down in the Tree of Life Synagogue in Pittsburgh on a Shabbat in October. Both shootings were perpetrated by anti-Semitic murderers, and last week’s shooting was carried out by a 19-year-old. How do we respond “after the death?" We can seek inspiration from Rabbi Goldstein, who, after he had already seen his beloved congregant lying dead in the synagogue lobby, and with his hands bloody from being shot, managed to help evacuate children from the building and then, amazingly, after the shooter had fled, even spoke to his community outside the building. In his opinion piece in the New York Times this week, he wrote that he didn’t “remember all that [he] said to [his] community, but [he did] remember quoting a passage from the Passover Seder liturgy: “In every generation they rise against us to destroy us; and the Holy One, blessed be He, saves us from their hand.” And he remembered shouting the words “Am Yisrael Chai! The people of Israel live!” He commented, “I have said that line hundreds of times in my life. But I have never felt the truth of it more than I did then.” And then Rabbi Goldstein added:
“I pray that my missing finger serves as a constant reminder to me. A reminder that every single human being is created in the image of God; a reminder that I am part of a people that has survived the worst destruction and will always endure; a reminder that my ancestors gave their lives so that I can live in freedom in America; and a reminder, most of all, to never, ever, not ever be afraid to be Jewish. From here on in I am going to be more brazen. I am going to be even more proud about walking down the street wearing my tzitzit and kippah, acknowledging God’s presence. And I’m going to use my voice until I am hoarse to urge my fellow Jews to do Jewish. To light candles before Shabbat. To put up mezuzas on their doorposts. To do acts of kindness. And to show up in synagogue—especially this coming Shabbat.”
Rabbi Goldstein powerfully teaches us that, “acharei mot,” after Lori Kaye’s death and the deaths at Tree of Life Synagogue and after so many other deaths at the hands of anti-Semites throughout history and into modern times through the Shoah, the Holocaust, which we coincidentally also commemorated this week, and even in the 70+ years since, we must continue to say to anti-Semites and to the world that you are not going to erase us from history. You are not going to erase our story or our narrative. And you will never stop us from living as Jews and proudly carrying forward our traditions and our peoplehood.
This theme of acharei mot carries forward into next week when we will observe Yom HaZikaron, Israel’s Memorial Day, on Tuesday evening, immediately followed the next day by Yom Ha’Atzma’ut, Israel’s Independence Day. When the government of the State of Israel established the date of Yom HaZikaron in 1963, they deliberately and intentionally placed it immediately before Yom Ha’Atzma’ut on the calendar, starkly reminding us of the “magash ha-kesef,” the silver platter of which renowned Israeli poet Natan Alterman wrote, referring to the men and women who sacrificed their lives so that the modern State of Israel might be established and so that it would survive in the face of any and all threat that has come its way since. As we celebrate the miracle of Israel’s independence, we can never forget the price that was paid, and continues to be paid, to secure a homeland for our Jewish people. In this vein, I was shocked to learn yesterday that a prominent synagogue in Washington, D.C., the 6th and I Synagogue, will be observing an “Israeli-Palestinian Memorial Day” this coming Tuesday night on the evening of Yom HaZikaron, describing it on their synagogue website as a “memorial based on the values of hope, solidarity, and non-violence” in which people will “hear from Israelis and Palestinians as they share their families’ stories of loss." When I learned about this event at 6th and I, I dug a little deeper and found that sadly this is not the only example of dilution of sacred Jewish days and ceremonies into something that obscures or devalues the Jewish heart of the commemoration itself. For example, Jewish Voice for Peace has created a Pesach Haggadah that makes equivalences between the Israelite experience in Egypt and the Palestinian experience, and a Tisha B’Av ritual that compares the Palestinian reaction to the establishment of the State of Israel to the Jewish people’s reaction—and millennia-old day of mourning—for the destruction of the Temples in Jerusalem, expulsions from European countries in the Middle Ages, pogroms and other tragedies throughout Jewish history.
Now, let me be clear—I do very much hear and recognize the narrative of loss experienced by Palestinian Arabs, and I very much want to see peace between Israel and the Palestinians. And there is an appropriate time to focus on those sentiments and hopes. But on Yom HaZikaron, Pesach, Tisha B’Av? Sacred days of our people are NOT that time. We deserve our day, or days, to have them be just about our unique experience, our narrative. When we water down that narrative, as 6th and I Synagogue is doing this coming Tuesday night, it makes it harder for us to stand up to anti-Semites like the murderers in Poway and Pittsburgh because we are devaluing ourselves and we are devaluing our own story and our own right to exist! Why are we doing the work of the anti-Semites for them, making it easier to say our story doesn’t matter, our religion doesn’t matter, our people doesn’t matter, the State of Israel doesn’t matter? Like Rabbi Goldstein said in his opinion piece, we need to proudly stand up for ourselves and assert our right to exist, our right to gather safely and securely and practice our rituals and traditions here in the U.S. and in any country, and our right to have a national homeland in the land of Israel, “lihyot am chofshi b’artzeinu, eretz tzion Yerushalayim,” to be a free people in our own land, the land of Zion, Jerusalem, as the words of Israel’s national anthem, the Hatikvah proclaim. This is us, the Jewish people. We will not back down from anti-Semites or from anyone who would seek to devalue us or the sacrifices we’ve made or eliminate us from history.
Acharei Mot. After the deaths. How do we respond to the deaths of Lori Kaye, the 11 Pittsburgh victims, the multi-thousand Israeli soldiers fighting to establish, secure and defend Israel, the countless victims of anti-Semitism throughout the ages, and the 6,000,000 Jewish victims of the Shoah? We respond by living proudly as Jews, by testifying through our actions that Judaism, Jewish peoplehood, and Jewish statehood is somehow worth the unimaginable and impossibly high cost we’ve paid and still pay to this very day. I hope you’ll join me in our Dallas Jewish community’s commemoration of Yom HaZikaron this coming Tuesday evening at 7:30 pm at Anshai Torah, as we gather and remember some of these sacrifices that have been made in the name of Medinat Yisrael, the State of Israel, and the Jewish People. May the memories of those who have paid this price for us, our “magash ha-kesef,” the silver platter for our Judaism, continue to bless us and inspire us to treasure the Judaism and the Jewish state that meant so much to them. AMEN.
by Rabbi Shira Wallach
There’s an incredible moment in the new Avengers movie (don’t worry, no spoilers!) in which all of the women superheroes suddenly materialize on the screen together, united in their collective duty to protect the object that is the lynchpin of the final battle…you might say… the Endgame. And though there are certainly other parts of the film that are meant to draw tears, I found myself suddenly and deeply moved by the moment of feminist solidarity.
In the universe of superheroes, women have only recently begun to take center stage. Usually these comic books, television shows, and movies exalt the masculine form: the übermensch of brawn and sometimes brains through which audiences can vicariously experience the satisfaction of vanquishing evil. But we have seen a shift in the approach lately: women are no longer there just for eye candy; rather they are essential to the plot. Perhaps they’re even the protagonist! And they bring both brains and brawn. After so many decades of the male-centric superhero universe, it was poignant to watch the strong and beautiful women take up the whole screen.
Tomorrow will bring to a close our second year of Women’s Torah Study, a weekly class in which we reflect on how Judaism engages women. This year, we took a deeper dive into the presence and absence of women’s voices in our tradition, tackling hard questions like:
The Torah seems to posit that a woman’s value lies in her ability to give birth. How can women become worth more than that?
As preparation to receive the Ten Commandments, the Torah instructs: “do not go near a woman.” Does this mean that women are not the Torah’s intended audience?
Women’s involvement in Jewish practice often seems as a supporting role for her family, rather than for her own fulfillment of mitzvot. How can a woman create her own relationship with God and with Judaism, regardless of whether she chooses to marry and have children?
Traditional Judaism relegates women to their own side of the mechitzah and off the bimah. How do we encourage women to step forward and lead?
Our conversations took us to places expected and unexpected, unearthing deep questions that were always present but never acknowledged. We explored modern Midrashim written by women scholars and rabbis, we learned about societal trends that gave rise to waves of both Jewish misogyny and feminism, and we reflected on how to raise our own voices in response. And though we all emerged at the end with a different image of how we each express our Jewish voices, we are all united by the same approach: that becoming a Jewish feminist means having the freedom to challenge foundational assumptions about gender roles in Judaism.
I am profoundly grateful to the group of committed, insightful, passionate women who inspired me every Wednesday. You are all superheroes—and when you assemble before me, I know that our Torah is in good hands.
Parashat Tazria 5779
by Rabbi Ari Sunshine
Lilly definitely struck gold when it came to the Bat Mitzvah parasha lottery. I mean, who doesn’t get excited when they find out they get to speak about contagious skin diseases in front of a large crowd of family and friends? Lilly did a great job giving us a contemporary perspective on this vis-à-vis inclusion and exclusion from community, so I’m going to spend a few minutes on a related theme that emerges towards the end of this parasha and appears in similar form in next week’s parasha of Metzora, and this is the issue of what happens when this same disease referred to as “tzara’at” manifests not on human skin, but instead contaminates fabrics and leather or even plastered or mud-covered building stones in houses. Most of our rabbinic commentators on the Torah tend to see the spread of these contagious diseases to inanimate objects such as clothing or houses as something natural, as if the object were just falling prey to a fungus or rot. But there are a few commentators who look at this somewhat differently, including Nachmanides from 13th century Spain. Commenting on the infection of clothing in this week’s parasha and on the “house plague” in next week’s parasha, Nachmanides says, “When the Jewish people are at one with God, God’s spirit is always upon them, keeping their bodies, clothes and homes in good appearance. When one of them happens to sin, however, an ugliness appears on his flesh, his clothes, or his house, to show that God has departed from him.” Nachmanides goes on to say that this only occurs in Israel, because only there could we be fully prepared to know God and have God’s Shekhinah, God’s presence, dwell amongst us.
Rashi, our medieval biblical commentator par excellence, from 11th century France, offers us a different explanation for the house plague right out of the Midrash, rabbinic legend—that the Amorites dwelling in Canaan, ultimately the land of Israel, had been hiding gold treasures inside the walls of their houses throughout the period of the Israelites’ wilderness wandering, which the Israelites would find when they knocked down the ugly, moldy, “infected” houses upon their arrival in the land. Needless to say, the Israelites would be very pleased at the results of their cleanup effort.
That’s a fascinating midrash—and an outlandish one. Maybe instead of focusing on Rashi’s take that God infecting the houses was a roundabout way to reward the Israelites (and punish the non-believing Amorites,) we should instead think about a common thread between Nachmanides’ and Rashi’s comments. Nachmanides suggests that our clothes and our houses, if infected, would testify to the moral decay of the person wearing them. And if we look a little closer at Rashi’s take, perhaps he’s also criticizing the Amorites for hoarding and hiding wealth, seemingly prioritizing saving and protecting their wealth at all costs. Furthermore, if we set aside Rashi’s fanciful midrash altogether and just focus on the biblical text itself, we see that if an Israelite’s house is afflicted with this plague, then all the property within must be removed from the house, and the house must be diagnosed. Then a Kohen, a priest, tries to assure its ritual purity, and if that fails, the infected stones must be removed. And if that doesn’t work, then the entire house is supposed to be destroyed. Maybe we can’t picture this literally, but metaphorically this could be teaching us that our homes can theoretically decay morally to the point of destruction, to the point of holiness departing from their midst. That kedusha, holiness, should ideally find expression in our homes, should not surprise us on any level. Our ancient sages liked to encourage each of us to make our homes a “mikdash m’at,” small sanctuary, a sacred space for our family and for anyone else who enters into its confines. By the way, this is why we traditionally take the step of salting our challah every Shabbat, because in the times of the Ancient Temple, we used to salt the sacrifices that were brought to the altar, and now we salt our challah as a stand-in, helping transform our Shabbat tables into sacred altars. We can also think about the symbolism of the chuppah, the wedding canopy, which is open on all sides, reminding us not only of the importance of inviting others into that space, but also that we have the responsibility to fill in the walls of our home, so to speak, to frame our home symbolically with the values that we want expressed both within the house and outside of it when we interact with the world.
It’s on this point that the midrash about the Amorites hoarding gold and treasure in their walls again becomes useful to us. Thinking about the recent college admissions scandal that rocked—at least in the short term—the confidence of many in the college admissions process, we have to ask a crucial question, which is, “How did this happen?” And by that question I don’t mean how did these specific individuals cheat the system and take advantage of wealth and access, because for that, we can all read the many articles on the details of the case and perhaps be surprised, and perhaps not, at the brazenness of the scheme. No, I’m asking a different question, which is, “How did our society get to this point where parents are demonstrating to their children that the only thing that matters is getting ahead of others, getting what you want, and “winning,” not whether you got there fairly and on your own merits?” And while I don’t presume to say there’s only one answer to this troubling question, I’ll offer one now. Over a period of time too many people have succumbed to this temptation to cut corners and game the system, perhaps because they are convinced that what matters most in our society is THAT you get ahead, and that money can solve any problem. But even if it may be tempting to go down that path, our Jewish tradition reminds us that there is always another path, even if it runs counter to what others in society may be doing at the time. We always have a choice when we frame our home and shape the character of the space inside. At our dinner tables, sitting on the couch watching TV, or on our patio having an iced tea or another beverage on a nice spring evening, we can share our values with our children, our grandchildren, and our friends and neighbors. Yes, we could emphasize that anything goes as long as you end up getting ahead and getting what you want, or we can instead choose to frame things differently: that how we act matters. That dedication and hard work yields fruit. That happiness in life is not just about getting ahead professionally or financially. That kindness and generosity and helping others should not be an afterthought, but where it begins and ends for us. We have tremendous power to impact society and its values by way of first laying a strong foundation within the walls of our own houses. And while Nachmanides may have believed that both holiness and its absence, brought about by the decay of our morality and values, were limited to the land of Israel, I’ll respectfully disagree with him and say as clearly as I can that, going forward, what happens in our homes here in the U.S. can either validate the moral decay suggested by the occurrence of the college admissions scandal, or serve as a counterweight of kedusha, of holiness, that can inspire us and those around us to be our best selves and our best society and invite God back into our midst. Ken Yehi Ratzon, may it soon be so.
By Rabbi Adam Roffman
I realized the other day that I probably spend six months thinking about the High Holidays and six months thinking about Purim.
Seems a little strange that a relatively minor holiday should take up so much of my consciousness over the course of a year, but it’s true. I start thinking about what my Rosh Hashana and Yom Kippur sermon topics should be in April and gather my thoughts and sources over the course of the summer so that, by August, I’m ready to start writing.
And right after Sukkot, we decide, as a staff, what our theme should be for Purim and my mind gets to work on imagining skits and videos and costumes (and this year a Broadway style show!) A month out, I start to write, and record and edit film, and plot about how much I can get away with when I ask the other Klei Kodesh to make a fool of themselves for our community’s entertainment (and they always oblige!) at the Family Megillah Reading. Shira contributes a great deal of the material (and does an incredible job of keeping me calm).
And if you think that’s a lot of work, it’s nothing compared to what the rest of the staff and the rest of the community puts in to making this an incredible celebration.
Katie Babin organized nine separate bakes that produced 3500 hamantashen so that, for the first time, we delivered homemade goodies, preservative free, and made with love to each and every member home. Our WFRS kids helped out as well. Their restraint in keeping themselves from eating the fruits of their labor was remarkable.
Between the hamantashen and Mishloach Manot deliveries (which was GPS-aided by a new mapping application this year!) over 200 people volunteered (special thanks to our chairs, Jennifer Charney, Scott Cobert and Andrea Steiger) to fulfill the mitzvah of sharing food packages with neighbors for Purim. Our entire administrative staff also volunteers their time to staple, stuff, and organize our bags. And of course, we received so many generous donations from our community, so that we can continue to put on efforts like this year after year.
Katie also works with Sarah Katz and Julie Carpenter to design signs and decorations to transform our sanctuary and social halls into superhero lairs, or Dr. Seuss books, or Hogwarts, and this year—a Broadway theatre. Sarah Lipinsky spends several weeks getting our students ready, this year helping them to organize booths for the younger children to enjoy.
And Nathan and his crew get all the moving pieces in the right places and the right times.
Needless to say, hundreds and hundreds of hours go into making this a very joyful and special day.
This year, everyone has really outdone themselves. I’m especially excited for our Family megillah reading this year, which will feature amazing performances of some my Broadway favorites featuring our Klei Kodesh and special guests. The curtain goes up promptly at 6:30 pm in the Beck Family Sanctuary. Don’t be late for the show!
by Rabbi Adam Roffman
One of the things that I love about being Jewish is that we are commanded to feel.
God tells us that we must love Him. The Torah teaches us that we must be joyful on Festivals like Sukkot. And our sages insist that, even at a wedding, we should hold some sadness in our hearts for the sufferings of our people.
For me, Judaism is often like a very powerful mood drug. Even if I’m commanded to feel sorrow, I’m grateful, because I know the emotion it evokes is an appropriate and even a productive one.
We are now most of the way through the month of Adar I (this a leap year, so there are two months of Adar), a time associated with the ancient saying, “mi shenichnas adar marbim b’simcha” – those who embrace the month of Adar merit an overabundance of joy. For thirteen days, we anticipate the raucous celebration of Purim, and in the two weeks following we bask in the afterglow of one of the sweetest and most festive days of the Jewish year.
But as you can imagine, maintaining this joyful countenance for a month straight—and this year for two months—is quite a challenge. The natural high of entering into this season only lasts so long. So, I often find myself looking ahead, planning moments of joy to ensure that I wear a smile on my face for as much of Adar as possible.
This past Shabbat, we certainly succeeded in creating a moment of great happiness for our community. As we welcomed Dr. Benjamin Sommer, our Scholar-In-Residence, we also marked the first of what I hope will be many annual Shabbatot dedicated to the memory of Irene Kogutt, z’ll, a beloved figure in our community.
Irene was a devoted member of our Shabbat morning Torah Study class, the Topletz Minyan, and our Adult Education classes for many years. She also made an extra effort to study on her own, with her chevruta Susan Ehrlich, in anticipation of her adult Bat-Mitzvah, no doubt one of the most joyful days of her life.
That Irene so steadfastly pursued the mitzvah of Torah study was reason enough to honor her, thanks the generosity of her family and the many of our members who contributed to the Kogutt fund for Scholars-In-Residence in her memory.
But what was also so fitting about this past Shabbat was that it fell right in the middle of the month of Adar.
If the practice of Judaism is a mood drug, a surefire way to lift your spirits, so was the occasion of spending time with Irene. Except for the times when she expressed serious concern about my parenting skills (which, fortunately, was not too often), Irene always, always, had a smile on her face. She made the study of Torah joyful through her presence, her curiosity, and her infectious spirit. Even today, more than a year after her passing, it is impossible not to think of her and smile – even grin.
This month, I pray that we continue to find ways of marking our time with joy – by honoring and remembering those we love, by committing ourselves to the study of our tradition, and by giving ourselves over to the celebration and the revelry of the season of Purim.
Sermon--Parashat Terumah 5779
Tiny Treasures Shabbat, 2/9/19
by Rabbi Ari Sunshine
According to a teaching of Rabbi Elazar Ha-Kappar in Pirke Avot (4:22), the Ethics of our Fathers, a collection of rabbinic wisdom and maxims included in the Mishnah some 1800 years ago, when we are born, we are actually born into the world against our will. Which is to say that no one consulted with us or asked our opinion before our arrival on this earth. And, moreover, we were also born into a world that had already benefited and suffered many times over because of choices our predecessors had made for us. We had no say in the matter of where our parents lived, how they made their living, whether they were compatible, or whether they provided us with food, clothing and shelter, even though every one of these factors had an impact on our lives when we began to live them. This idea that our world and some of our options and circumstances have already been shaped and constrained by decisions others have made seems to run counter to our society’s insistence that a persistent individual can determine his or her own destiny. While it’s true that there is certainly much that we can accomplish owing to our own individual initiative, we are also enmeshed in a larger context that is not of our own creation or doing that impacts our lives.
In that way, we are often dependent on the foresight of those who came before us, in much the same way that our children will ultimately face the consequences or reap the benefits of the choices we make—or don’t make—today. This week’s parasha, Terumah, speaks to this interconnection of the generations quite clearly through an interesting and surprising detail we encounter in the parasha. In the early stages of the Israelites’ wandering through the Sinai wilderness, God instructs them to gather material with which to build the Mishkan, the portable Tabernacle that will serve as the symbolic home for God’s presence in their midst. Among the specific materials listed in Shemot, Exodus 25:4-5, we find “gold and silver and brass, and blue and purple and scarlet yarn, and fine linen and goats’ hair, and skins of rams dyed red, and skins of seals, and acacia wood.” While I realize too much goats’ hair might have required the invention of the world’s first lint brush, it’s not the inclusion of the goats’ hair that particularly puzzled the rabbinic sages. Rather, it is the mention of the atzei shittim, the acacia wood. Rashi, in his 11th century commentary, asks the obvious question, “From where did they obtain this in the wilderness?" After all, there are no acacia trees in the desert! How could God expect the Israelites to be able to obtain this type of lumber? Gersonides, the 14th century French philosopher and commentator also known by the acronym Ralbag, suggests that the Israelites might have cut down this wood in one of the places they passed through on the way in order to make furniture, and now donated whatever of it they had for the purpose of constructing the Mishkan. Don Isaac Abarbanel, the 15th century Portuguese commentator, explained the disconnect by noting that most probably this wood, like the oil and spices, was purchased from the neighboring peoples who came to the Israelite camp to sell things. But Rashi in his day offered up a different explanation, which he brought from the Midrash Tanhuma, which was that our patriarch Jacob prophesized through God’s Divine Spirit that his descendants the Israelites would one day build the Tabernacle in the wilderness. So Jacob brought cedars—he believed the acacia was a kind of cedar—down to Egypt with him, planted them, and instructed his children to take them along when they left.
According to Rashi’s answer, our ancestor Jacob showed foresight and anticipated the needs of a future generation and then went out of his way to plan for and provide for those needs. He did not personally have any need for cedars or acacia wood, nor did he personally reap any benefit from them. Moreover, schlepping wood and trees along may have seemed like an unnecessary encumbrance to his family and contemporaries. Yet Jacob knew that his descendants would need it—and for a sacred purpose, no less—so he went the extra mile to provide it for them. This kind of selflessness and foresight is not always common, so it’s not surprising to see that the Midrash attributes Jacob’s foresight to ruach ha-kodesh, Divinely inspired prophecy.
In a similar vein, some of us may be familiar with the oft-cited Talmudic legend of Honi ha-m’agel, Honi the circle maker, and the story of his encounter with a man planting a carob tree. Honi asks the man how long it takes for the tree to bear fruit, to which the man replies, “70 years." Honi, puzzled by this response and thus the seemingly illogical action this man is taking, asks further, “So, are you sure you’ll be living for another 70 years?” And to this inquiry, the man responds, “I found a world full of carob trees. Just as my ancestors planted for me, so I plant for my children.” Honi then sits down to a meal, finishes eating, gets tired, and falls asleep for 70 years—according to the legend, no one found him in all that time because a rock formation grew around him and hid him from view. When he finally wakes up, sure enough, he sees a carob tree near him and a man picking fruit from the tree, prompting Honi to ask the man if he was the one who planted the tree. The man informed Honi that he was, in fact, the man’s grandson, to which Honi replies that now he knows he must have slept for 70 years. (Babylonian Talmud, Tractate Ta’anit 23a)
In our own day and age, there are multiple parallels to Rashi’s midrashic explanation for how the Israelites obtained the acacia wood cited in our parasha and the Talmudic story of Honi and the man who planted the carob tree. First of all, the unnamed man in the story planted a carob tree so that his grandchildren and great-grandchildren would have fruit in their lifetime, and Jacob planted trees that his children would need some 400 years later. Thus, like Jacob in the midrash and the concerned carob-tree planter in the story, it is important that we remember to measure our choices and actions by their consequences that extend forward multiple generations hence, not just by our short-term wants and needs. This approach most certainly applies to taking care of our society, our environment, and our planet.
But this parallel is also apt for Judaism and our Jewish communities. Specifically, when we “build” our own Judaism and our synagogue communities, we need to be forward thinking and not reactive, avoiding the trap that I know I’ve paraphrased here before in the name of Rabbi Ed Feinstein—one of the rabbis here at Shearith back in the day--that American Jews are really good at building synagogues that their parents and grandparents would have loved. We have an unfortunate habit in the modern Jewish world of either looking backwards at “glory days” gone by or being content to tread water in the present. We should be satisfied with neither if we are really intent on creating a vibrant Jewish future. Yet it is important to note in this vein something that we also often lose sight of: our children and grandchildren can only inherit what we ourselves possess. If we don’t plant and cultivate nourishing trees of life, as it were, meaningful Jewish experiences for ourselves that engage and inspire us regularly through the weeks of our year, then what exactly are we passing on to our children and grandchildren? We want to bestow on them values and guidance that will help them in their Jewish journeys when they are ready, and Jewish memories they would want to hold on to and cherish like a treasured possession.
So this is the challenge we face, the delicate balance we must strive for: creating a living and evolving Judaism and synagogues and Jewish communities that both resonate with us AND will resonate with our children and grandchildren. And this week, and today in particular, we are witness to the nexus of this balance, with the presentation of Shearith’s Strategic Plan, “Ma’alot: Ascending New Heights” and our celebration in a few minutes of our Tiny Treasures, many of the new babies who have been born in our Shearith community during these last 12 months. The general focus of Ma’alot is to push us to build on the solid foundation we have already established at Shearith and move forward and upwards from here in all the broad areas of our congregational life and culture, inviting more participation and engagement and inspiring others to join in and rally around our mission, vision and values. This upward push towards creating an even more sacred community than the one we are already part of means involvement of all demographics in our congregation, from our eldest seniors, even 101 year old Alex Jonas who recently told his son Hylton how excited he was to see how much was going on at the shul, all the way down to our littlest babies and their families who we’ll be welcoming into the sanctuary momentarily. And, regardless of what demographic each of us fits into, it is these beautiful little babies and their sweet faces—well, when they’re not crying, anyway :) —that remind us what is at stake in the long run with the work we’re doing. We want these Tiny Treasures—our tiny treasures—to treasure the Judaism and the community that we are building and re-shaping for us and for them—and then, one day, to have that same foresight as our ancestor Jacob and the carob tree planter did and bequeath a compelling legacy, mission, and framework for living to their children and grandchildren. This is the holy responsibility we are holding in our hands at this crossroads. May we be worthy stewards of our tradition and our congregation for ourselves and for the generations who will follow us. AMEN.
Many of you have heard me talk about my zaydie, the rabbi, who was born in Germany and marked his Bar Mitzvah in 1933, the year that Hitler rose to power. You’ve heard me talk about his Bar Mitzvah tefillin, one of the only possessions that made it through the journey north to Liverpool, across the Atlantic to Toronto, to Saskatoon, to a suburb of Cleveland, and then finally, to Orlando, where my zaydie sat with me when I was just eight years old, and gave them to me.
If there’s one thing we Jews can agree on, it's that the Ten Commandments are the most important commandments in the Torah, right?
Not so fast.
Sure, murder is really wrong, and honoring your parents is very important and Judaism wouldn’t be a monotheistic religion if idol worship was permitted. But it doesn’t say anywhere in Parashat Yitro, the account of the revelation at Sinai that we read this week, that these mitzvot should be prioritized above all others. Nor is the punishment for coveting your neighbor's wife or stealing as severe as the one for eating chametz on Passover (for which the offender is “cut off” from the Jewish people and from God).
by Rabbi Adam Roffman
While driving around Dallas this week, I listened to an interview on NPR with Dr. Duane Bidwell, a professor at the Claremont School of Divinity. The topic of the interview was his new book, When One Religion Isn’t Enough: The Lives of Spiritual Fluidity. His argument, essentially, was that there are a growing number of Americans who don’t identify themselves as being solely Christian, or Muslim, or Jewish but rather a combination of different religions. While much of this 21st century phenomenon is the result of intermarriage (he cites marriage between Jews and Christians as a primary example,) he argues that in today’s society it is becoming more and more acceptable to take on a much less dogmatic, more flexible religious identity.
Shearith Israel clergy, staff and congregants share