Shabbat Table Talk

Synopsis:

Despite God’s message that they will be redeemed from slavery, the Israelites’ spirits remain crushed. God instructs Moses and Aaron to deliver the Israelites from the land of Egypt. The genealogy of Reuben, Simeon, Levi, and their descendants is recorded. Moses and Aaron perform a miracle with a snake and relate to Pharaoh God’s message to let the Israelites leave Egypt. God brings down the first seven plagues on Egypt: blood, frogs, lice, insects, animal disease, boils, and hail. After each episode, Pharaoh reneges on his offer to let the Israelites leave Egypt to worship God.More

“Let me go over, I pray, and see the good land…” (Deut 3:25). 

Moses is asking God to let him go into the Promised Land. Is it not obvious that if he will go over into the land, he will be able to see it? 

But a man must pray at all times that God may cause him to see the good in everything. Therefore Moses prayed: “Let me go over…and see the good land…cause me to see only the good side of the Promised Land.”More

Synopsis:

            The duties in the Mishkan of the Gershonites, Merarites, and Koathites are detailed. God speaks to Moses about ritually unclean people, repentant individuals, and possible cases of adultery. The obligations of a Nazirite vow are explained. God tells Moses how to teach Aaron and his sons the Priestly Blessing. Moses consecrates the Sanctuary, and the tribal chieftains bring offerings.More

Fate and Choice
7th Torah Portion for the Shabbat on November 9, 2013
Vayetze Genesis 28:10-32:3 (148 verses)

Synopsis:
On the road to Haran Jacob has a dream of angels going up and down a ladder. Jacob awakens, realizing that God is in this place. God renews the covenant established with Abraham. Jacob sees Rachel, Laban’s daughter, tending to sheep and wishes to marry her. Laban tricks Jacob into marrying his eldest daughter, Leah, after seven years of labor. In exchange for another seven years of work, Jacob is allowed to marry Rachel. Jacob has many sons with Leah, but Rachel is unable to conceive. Finally, God blesses Rachel, and she has a son, whom she names Joseph.

Commentary:
For most people, this week’s Torah portion focuses not only on Jacob’s dream, but also on Jacob’s love for Rachel. There is another daughter. She stands alone. Laban’s eldest daughter, Leah is unable to attract a mate. Poor Leah, her father and sister have to join forces to trick Jacob into marrying her!

At first glance Leah is not a role model for us and yet, if we are willing to look deep enough, we find an important value.

The Kabbalah teaches that Leah represents fate and Rachel represents choice. Fate is the thing that will happen to a person or thing: the future that someone or something will have. Choice or free will is the facility granted by God to all souls, to think, desire and decide as they please. If you believe this is a world of choice, you regard your life as a product of your decisions. Unforeseen circumstances may impose themselves upon you from time to time. Feeling defeated by those circumstances is a choice you make for yourself.

The truth is that when you get married, you think you are marrying Rachel. This is the person you fall in love with; the person to whom you begin to know heart-to-heart. As your relationship blossoms and grows over the years there is bound to be an element of surprise. Later you discover you have also married Leah, who is the side of your spouse you never knew you were getting. The Zohar calls Jacob a man of completeness because he is able to unite the world of Rachel and the world of Leah. Leah was not Jacob’s bride of choice; but she was a source of great blessing.

Story:
A man tells his rabbi that he is considering divorcing his wife. “Why?” asked his rabbi. “When I married her,” the man said, “I thought she was a Cadillac. I have discovered that she is a Toyota.” “Your problem,” the rabbi responded, “is that when you got married, you thought your were marrying a car!”

Not So Random Acts of Kindness

By Rabbi Thomas A. Louchheim

4^th Torah Portion for the Shabbat on October 26, 2013

Chaye Sarah, Genesis 23:1-25:18 (105 verses)

This analysis is based on a teaching by Barbara Binder Kadden

 Synopsis:

 Sarah dies at the age of 127. Abraham purchases the cave at Machpelah in order to bury her. Abraham sends his servant to find a wife for his son, Isaac. Rebecca shows her kindness (and her fitness as a wife) by providing water for Eleazar and for his camels as well. Abraham takes another wife, Keturah. He dies at the age of 175. Isaac and Ishmael bury him in the cave of Machpelah (present day Hebron).

The Text:

“Let the maiden to whom I say, ‘Please, lower your jar that I may drink,’ and who replies, ‘Drink, and I will also water your camels’ – let her be the one whom You have decreed for Your servant Isaac. Thereby shall I know that You have dealt graciously with my master.” (Genesis 24:14)

Commentary

This verse, with slight variations, is found four times in this parasha. The first time is when the servant, sent by Abraham to find a wife for his son Isaac, says these words in a private prayer to God. The second appearance is when Rebecca comes to the well and carries out the exact actions that the servant has prayed to witness. The third time we read the verse is when the servant recounts his private prayer to Rebecca’s family. The final repetition occurs as the servant describes Rebecca’s actions at the well to her family.

Eliezer’s prayer and the repetition of the events is to indicate to the reader something constant in Rebecca’s character. The midrash helps us understand the character that was revealed to Abraham’s servant:

As Eliezer waited by the well he saw a beautiful maiden approaching with a jug on her shoulder. She stopped next to a crying child, whose foot had been cut on a sharp stone. She washed the cut and bandaged it with her own veil. She comforted the child by saying the cut would soon heal. Then a woman who was nearly blind came to the well to draw water. Rebecca helped her carry the full pitcher home. When Rebecca returned, Eliezer asked her if she would give him a little water. She assented and then drew water for his camels. The other girls mocked her because she had served a stranger, but she ignored their taunts. Eliezer felt that she would make a suitable wife for Isaac because she was kind as well as beautiful.

Malbim, a 19th century Russian rabbi, taught that Eliezer was using a character test to determine the appropriate bride for Isaac. Once Eliezer chose the most beautiful maiden he wanted to find out more about her inner qualities. He did this by the “Drink and I shall water your camels too” formula. By fulfilling the tasks that Eliezer prayed to witness, he would know that she was hospitable and considerate. Malbim gave four examples of how Eliezer would know she possessed these qualities:

1. When Eliezer asked for some water, the typical reaction would have been, “You are standing by the well, help yourself to water!” Rebecca did not give this answer. 2. Several girls came at the same time to draw water. Rebecca could have said to Eliezer: “Why pick on me; I have already placed my jar on my shoulder ask someone who still has her jar in her hand.” She did not say this. 3. Asking Rebecca to tilt the jar herself to let Eliezer drink would require special effort on her part. She would be justified in being annoyed and saying to Eliezer: “Tilt the jar yourself from my shoulder and drink but don’t bother me to do it myself.” But she did not do this. 4. Her offer to water Eliezer’s camels would show her thoughtfulness and understanding; she would probably have thought to herself that this man must be impaired in some way, since he cannot even get water for himself, how could he possibly water his camels. By watering the camels, she also showed her kindness to animals. (Studies in Genesis, Nehama Leibowitz)

I see bumper stickers that entice us to perform “random acts of kindness.” Judaism seeks for us to be more purposeful. Allow us to reveal the Rebecca character within us to perform gemilut Hasidim when the situations arise and to arise each day with the intention of performing these acts.

Questions:

1. In Pirke Avot we learn, “Do not look at a flask but at what it contains.” How does this saying apply to Eliezer’s character test to determine if Rebecca was a suitable wife for Isaac?

2. What criteria do you use to determine someone’s character?

3. Have you ever met someone and made a judgment about him or her – based on first appearance – only to find out later that you were wrong? What influenced your first impression? What transpired that changed your mind?

4. Why do you think Eliezer would want someone who was kind and considerate for Isaac’s wife? What role would Rebecca be taking on when she married Isaac? In what ways would these qualities of kindness and hospitality influence the beliefs of Abraham’s descendants? Who and what influences your own values and beliefs?

5. Imagine you were Rebecca, how would you have responded to Eliezer’s request for a drink of water? Try the “Malbim” test: How would you respond to the four situations that Malbim described?

a. Being asked to do a favor for a stranger

b. Being singled out from a crowd by a stranger to do a favor

c. Making an extra effort for a stranger

d. Going beyond the bounds of the favor requested by a stranger

It might be easier to think of this “test” in the context of a situation that may have actually happened to you, such as being approached by a panhandler. What was requested? How did the request make you feel? How did you respond to the request? If you could replay the situation would you react differently? Why or why not?

6. How did your parents meet? Investigate your family history to find out how the couples in your family met. Ask these couples what qualities attracted them to each other and what their parents thought of the match. In some cultures arranged marriages are still the norm. What is your reaction to this institution? What are the differences between arranged and non-arranged matches? What qualities would you find attractive and what qualities do you think your parents would believe are important in a significant friend or future spouse?

WHY NOT TRY…an act of “gemilut hasidim” From Pirke Avot we learn that the world stands on three pillars: on Torah, on worship (“avodah”) and on deeds of lovingkindness (“gemilut hasidim”). Rebecca practiced gemilut hasidim when she reached out to help Eliezer. What act of gemilut hasidim can you do?

The Spirit of Hospitality

By Rabbi Thomas A. Louchheim

4^th Torah Portion for the Shabbat on October 18, 2013

Vayera, Genesis 18:1-22:24 (147 verses)

This week’s portion points to an important Jewish institutional value, “Welcoming the Stranger.”  Abraham, in a new home, not even settled, invites three strangers in and provides a wonderful meal for them.  Hospitality is not only a physical reality, but a spiritual one as well.  Rabbi Freehof, may his memory be for a blessing, said we should be conscious of three types of hospitality:

1. Hospitality of heart (to strangers).  Some people have their heart tightly closed, excluding not only strangers, but the nearest of kin as well.  This pathetic attitude leads to loneliness and alienation.  It also expresses contempt for our religious ideal that all are God’s children.  Our duty is to do as Abraham did, run to meet people halfway, be interested in new people and bring greater friendship into the world.

2.  Hospitality of mind (to new ideas).  Children have open and pliable minds.  They receive and are stimulated by new ideas and experiences all the time.  Adults unfortunately become satisfied with what they know and often are unwilling to discover new realities.  God is the God of knowledge.  Our religious duty is to receive and be open to this.  Remember that for those who are looking for spirituality and venturing into mysticism, the Hebrew word is Kabbalah, which means, “receive.”  We must keep our minds open, to be grateful for every new truth that comes.

3.  Hospitality of soul (to God). Most people believe in God.  Very few understand how God works through our souls and us.  God is  shut out of our souls.  The Psalmist cries out, “lift up your heads, you gates (of the heart) that the King of Glory may come in.”  Let our worship help open our hearts to God daily in our lives.

The Talmud teaches, “The actions of parents are a guide to the life of their children” (Sotah34a).  We are the children of Abraham when we follow his pattern of life.  Abraham’s hospitality should lead us to an openness that enhances our relationships with others, expands our minds and opens our hearts to the power of God every day.

Question:

1. Can you think of anyone or group in the past few weeks who would have benefited from this lesson?

Have a good week.

Go for Yourself

Saturday, October 12, 2013

3^rd Torah Portion, 3^rdin Genesis –Lech Lecha

12:1-17:27 (126 verses)

by Rabbi Thomas Louchheim

Synopsis:

God speaks to Avram and tells him to “leave the land of your ancestors” and promises to make him the father of a great nation.  Avram, Sarai, and Lot go to Canaan.  Famine takes them to Egypt, where Avram identifies Sarai as his sister in order to save his life.  Avram and Lot separate. A war beaks out between two groups of local kings; Lot is taken captive in the ensuing action and Avram rescues him.  Sarai is barren, but urges Avram to conceive with her handmaiden, Hagar. With Hagar he has a son, Ishmael.  God establishes a Covenant with Avram.  The sign of the Covenant is circumcision of male babies on the eighth day of birth.

Commentary:

Is exile the natural state for development?  Abraham has to leave home and his country to be the founder of Judaism. Adam and Eve are exiled from the Garden. Cain is condemned to wander the earth. Noah and his family are set adrift on a raging sea. The builders of the Tower of Babel are scattered across the globe. Mohammed is exiled from Mecca to Medina when he becomes the founder of Islam.  The answer to the question might be found in God’s command to Avram.

Lech lecha,” literally means “Go for” or “to yourself” (perhaps, “within” yourself). As Rashi says, “Go for your own benefit, for your own good.” A spiritual quest is often one made alone, away from the comforts and influences found in one’s home.  Avram begins a journey of religious awakening away from the possible objections of his father, taking a road that is at once unfamiliar to him and foreign to his family.  Only when taken freely and independently, as a matter of choice (as opposed to coercion), will the act of devotion lead to fulfillment; in this case, the father of a great nation. One might say that God coerces Avram. God commands, Lech!, “Go!” However, I view this “command” as part of a deeper intention, “If you want to improve, if you want to grow as an individual, if you want to make a difference in this world, then you must take this next ‘step’ out away from the place you are comfortable.”

Look how this is different from other divine commands, “Follow these commandments or you will be punished!” There is no threat of punishment here.

As a result of this journey God says, “I will make your name great and you will be a blessing” (12:2).  Rashi correctly translates this as a command as opposed to something Avram will receive: “… and you will be a blessing.”—you will bring blessings to others.  May you have the personal qualities of Avram: a generous demeanor, a humble soul, and a modest spirit, then blessings will be available to you to bestow upon others (based on commentary in Itturay Torah).

Questions:

1.  What has been the result of a journey you had to take alone?  Is there a lesson from it you can teach your children?

2.  The separation for that journey may be done in stages; why else did God command Avram to leave in this order: “from your land, from the place of your birth, from your father’s home”? How does this metaphor relate to you?

3.  You know you have blessings to give. Why are you waiting?

4.  Let us assume that wherever you are in your life today it is your Promised Land.  What blessings are you giving to those outside of your family?

Focus: 

Hitbodedut is a Hebrew word meaning “to be in solitude.”  It is an ancient form of prayer that involves talking to God in an intimate, informal manner while secluded in a private setting such as a closed room or a private outdoor setting. Rebbe Nachman taught that the best place for hitbodedut is in the forests or fields. “When a person meditates in the fields, all the grasses join in his prayer and increase its effectiveness and power,” he wrote. One should also use this opportunity of lech lecha “going for” or “to yourself” to examine your behavior and motivations, correcting the flaws and errors of the past while seeking the proper path for the future.

Event: Our “Courage and Renewal” Retreat at Picture Rocks, Oct 18-20 is a perfect opportunity for this kind of reflection. Contact the synagogue for details.

Saturday, September 28, 2013

B’reishit 1:1-6:8 (146 verses)

1st Torah Portion, the first of portion of Genesis

“Finding the Good”

Synopsis:

                God creates the universe from nothingness over six days, concluding with the creation of Shabbat on the seventh day (yes, God works on Shabbat, but only for a millisecond). Day One: Light; Day Two: Separation of the waters above and below the earth; Day Three: Seas, Dry Land, Vegetation; Day Four: Sun, Moon, Stars; Day Five: Sea Creatures and Flying Creatures; Day Six: Land Creatures and Humans; Day Seven: Shabbat and rest.

Table Talk Focus:

For the first five days of Creation, God concludes with “it was good.” God’s assessment following the creation of the sixth day is different:

God then surveyed all that God had made, and look – it was very good!
And there was evening and there was morning, the sixth day. (1:31)

Comprehension:

On all other days, God observes that the creation was according to God’s intention and turned out well. On the sixth day of creation, God pronounces that it is “exceedingly good” (Fox translation, Schocken Bible, 17).

Evaluation:

One possible interpretation is that the creation of human beings that occurred on the sixth day is unique when compared with the rest of creation.

Table Talk Discussion:

1. God’s role in the story of creation is not only to create, but also to appreciate each aspect of creation and approve of it. Why is it important to recognize good work, even your own? How do you do this?

Activity

1. Read chapter one of Genesis.
2. Illustrate the creation on each day.
3. Sing Hinei Tov M’od (Genesis 1:31).

Older students

1. There are no creatures that do not have a function in creation. Choose one towards which you have negative feelings, and learn about it so that you can explain the important role it plays. (Synthesis)
2. How are some people with whom you have negative feelings, at times beneficial to you? (Analysis)
3. Debate the ways in which we are better than other parts of creation and ways in which we are not. (Evaluation)