糖心出品

鈥淭hey Said鈥�/鈥淭hey Said鈥�

Jul 2, 2013 By Walter Herzberg | Commentary | Masei | Mattot

In this week鈥檚 parashah, we are told that the children of Reuben and Gad 鈥渉ad a very great multitude of cattle鈥� (verse 1) and the land of Gilead on the eastern side of the Jordan was an excellent 鈥減lace for cattle.鈥� They, therefore, hoped that Moses would permit them to stay on the eastern side of the Jordan and not cross over to Canaan/Israel proper when the time would arrive to enter the Land.

Aging in America: Second Career/Post Career

Jun 25, 2013 By 糖心出品 | Public Event video

As more baby boomers approach traditional retirement age, a seismic shift is taking place in our culture. The change is manifest in the graying of the workforce and in the current political debates on the future of Social Security and Medicare.

Turn Aside (Haseir) Evil Forces

Jun 25, 2013 By Samuel Barth | Commentary

, we began to explore Hashkiveinu, the blessing unique to the evening service that asks for peace through the night and renewed life in the morning (Siddur Sim Shalom for Weekdays, 140).

Comfort Food

Jun 25, 2013 By Rabbi Abigail Treu | Commentary | Pinehas

When we go to help someone鈥攊n times of mourning, illness, or just a basic potluck pitch-in鈥攄o we give them what we need to give, or what they need of us? How are we to know, if we are not explicitly told, what will please, comfort, or help someone else the most? And the religious corollary to this line of thinking: do our answers change when it comes to bringing an offering to please or comfort not our friends, but God?

Zealotry, Good and Bad

Jun 25, 2013 By Matthew Berkowitz | Commentary | Pinehas

At the end of Parashat Balak, we are introduced to the extreme character of Pinehas.

A People Dwelling Apart

Jun 19, 2013 By Arnold M. Eisen | Commentary | Balak

Balak鈥檚 mix of poetry, narrative, and prophecy raises questions about Israel鈥檚 status as 鈥渁 people dwelling apart鈥� that are still with us today鈥攓uestions that, in my view, make Balak one of the most troubling portions in the entire Torah.

鈥淭o Life. . .to Peace鈥濃�擜nswers to the Terrors of the Night

Jun 19, 2013 By Samuel Barth | Commentary

Anomaly invites interpretation. There is a clear pattern to the texts surrounding the Shema鈥�; a pattern that is consistent in the morning and the evening. Two blessings precede the biblical Shema鈥�, one concerned with the natural cycles of light and darkness, and the second exploring the Torah as vehicle for divine love. Following the Shema鈥�, the theme turns to redemption鈥攔ecalling slavery and liberation, ending with praise to God, 鈥�Ga鈥檃l Yisrael鈥� (Redeemer of Israel). In the morning we move directly from the blessing of redemption to begin our core prayer, the 鈥楢尘颈诲补丑.

The Strength of the Jewish People

Jun 19, 2013 By Matthew Berkowitz | Commentary | Balak

The opening of this week鈥檚 parashah centers around the desire of Balak, the king of Moav, to curse the Israelites as they make their way toward the Land of Israel.

Evening . . . Mixtures and Beauty

Jun 12, 2013 By Samuel Barth | Commentary

The rhythm of light and darkness is deeply embedded in our humanity. Even if we do not know the precise time (in hours and minutes), we are conscious of the cycle of day and night. The onset of night, as evening falls, is often associated with some sense of foreboding, and the dawning of each new day holds hope and promise. Light is associated in many sources with good, with hope, even with messianic redemption: 鈥渁 sun of righteousness . . . and healing鈥� (Malachi 4:2). Our liturgy speaks of the transition between day and night, and uses the phrase 鈥�uma鈥檃vir yom umeivi laila鈥� (God causes the transition from day to night). Using a verb that suggests an unfolding process, rather than an abrupt disjunction, reflects the natural flow of dusk, sunset, and night.

Miriam’s Legacy of Leadership

Jun 12, 2013 By Shira D. Epstein | Commentary | Hukkat

If you were asked to rapidly rattle off the top three iconic biblical leaders, which would you name? There is a high probability that Moses would appear on the list or, possibly, Aaron or Abraham. Even if valued, Miriam most likely would not make the cut.

No Single Solution

Jun 12, 2013 By Matthew Berkowitz | Commentary | Hukkat

At its essence, Parashat Hukkat brims with questions and mystery.

Subversive Prayer . . . Necessary Trouble

Jun 5, 2013 By Samuel Barth | Commentary

鈥淧rayer is meaningless unless it is subversive, unless it seeks to overthrow and to ruin the pyramids of callousness, hatred, opportunism, falsehood. The liturgical movement must become a revolutionary movement, seeking to overthrow the forces that continue to destroy the promise, the hope, and the vision.鈥�[1]

Where Does Holiness Come From?

Jun 5, 2013 By Benjamin D. Sommer | Commentary | Korah

Parashat Korah can be challenging for a modern Jew. There is a good guy in this parashah鈥攊t鈥檚 Moses鈥攁nd there is a bad guy鈥擪orah. Modern readers, however, often find themselves sympathizing with the bad guy.

Thoughtfulness and Lovingkindness in the Face of Violence

Jun 5, 2013 By Matthew Berkowitz | Commentary | Korah

This week鈥檚 Torah portion, Parashat Korah, is notorious for the infamous uprising against Moses.

“Get in Trouble.” Commencement Address by US Congressman John R. Lewis

May 29, 2013

The inspirational commencement address was given by US Congressman John R. Lewis at the 119th Commencement Exercises of 糖心出品

Harshness鈥擴s and Them

May 29, 2013 By Samuel Barth | Commentary

In the preliminary service (Siddur Sim Shalom: A Prayerbook for Shabbat, 66), there is a short paragraph remarkably written in the first person singular鈥攗sing 鈥淚鈥� rather than 鈥渨e.鈥� In the Talmud (BT Berakhot 16b), there are a number of personal prayers of the Sages, the prayers that they would say at the end of the 鈥楢尘颈诲补丑. This text is attributed to Rabbi Yehudah HaNasi and is inserted at this point in the service because it is similar in theme to the previous paragraph. There is a telling, and sometimes uncomfortable, phrase that begins very innocently, 鈥�tatzileini hayom . . . me鈥檃zei panim鈥� (save me this day from those with 鈥渉ard faces鈥� [from the arrogant]). This is a reasonable hope and a fine, if unremarkable, prayer; it would be good to pass a day (or even longer) without encountering others who are arrogant. But that is not the end of the sentence. The prayer of R鈥� Yehudah continues, 鈥�ume鈥檃zut panim鈥� (and from my own 鈥渉ard face鈥� [my own arrogance]).

Who Is Getting Stoned?

May 29, 2013 By Robert Harris | Commentary | Shelah Lekha

Among other subjects, the parashah narrates the story of the spies, one from each tribe, whom Moses sends to scout out the Land. Specifically, let us join the narrative at the point that Joshua and Caleb (the two good or 鈥渉eroic鈥� spies) attempt to encourage the community鈥攍argely ineffectively鈥攁fter the People express their fears that any effort to conquer the Promised Land will not be successful.

The Depth of Sight

May 29, 2013 By Matthew Berkowitz | Commentary | Shelah Lekha

The Torah reading of Shelah Lekha is literally and figuratively an 鈥渆ye opening鈥� parashah.

Love鈥擥reat and Eternal

May 24, 2013 By Samuel Barth | Commentary

The first paragraph of the Shema鈥� invites us to affirm the unity of God, and then engages the topic of love, the love from a person to God: 鈥�ve鈥檃havat et Adonai Eloheykha鈥� (You shall love Adonai your God). Several important questions present themselves. First, is the phrase 鈥測ou shall love鈥� to be understood as an imperative? The grammar supports such a construction, leading us to wonder how love can be commanded. A command can be given to bring specified sacrifices, to eat matzah on Pesah, and to show deference to the old, but how can we be commanded to love? Some commentators avoid the dilemma by suggesting the meaning is that we are to behave in a way that would express our love for God, but this avoids the deeper question about how and why this love for God is born in our hearts and minds.

New Generation, Old Leaders

May 24, 2013 By Ute Steyer | Commentary | Beha'alotekha

To paraphrase Moses鈥檚 meltdown in Numbers 11:11鈥�15, 鈥淟ord! I鈥檓 so done with them! I can鈥檛 take it anymore. These people are nothing but a bunch of whinging losers.鈥� Yet the People are doing what they have been doing since day one of the Exodus: complaining. About the lack of water, the lack of food, and now the lack of meat. So why is Moses losing his temper so completely this time?