As we read Parashat Vayetze, weāre reminded that Jacobās world is anything but simple. Love and disappointment, rivalry and unexpected giftsāall live side by side in the same family. Itās a truthful portrait of human relationships: meaningful, complicated, and rarely tidy. As we enter Thanksgiving, many of us prepare for gatherings that look very much like thisājoyful and complicated at the same time. The Torah doesnāt ask us to pretend the hard parts arenāt there. Instead, it teaches us that gratitude and complexity can coexist. We can bless the good without denying what is difficult. We can choose kindness even when the dynamics are imperfect. May this Thanksgiving bring moments of real connection, honest appreciation, and the gentle grace of seeing one another with compassion. āāāāāāā Mark your calendars: Finish Strong is BackĀ Shabbat mornings after services and after lunch. Finish Strong, our after-services, after-kiddush discussion on āhot topics.ā It is a wonderful way for those who want to linger after services (and even those āJFKersā ā Just for Kiddush) to engage in lively, open, and respectful discussion about the world around us.Ā
New Series The Enigma of Isaac: Between Sacrifice and Serenity Wednesdays, December 3ā24 at 8:00 PM on Zoom Isaac is the quietest of the patriarchsāand perhaps the most mysterious. Overshadowed by his father Abraham and his son Jacob, Isaacās story is one of endurance, faith, and the quiet strength that sustains a people between generations. In this four-part course, weāll explore Isaacās life from the Binding to his final blessings, uncovering the spiritual power of restraint, the meaning of inherited trauma, and the sacred art of continuity.
Check out my new blog at Times of Israel https://blogs.timesofisrael.com/when-the-ladder-meets-the-tunnels-parashat-vayetzei/Ā
ā×Ö·×ּ֓צְעַק צְעÖøקÖø× ×Ö°Ö¼×Ö¹×Öø× ×Ö¼×Öø×ØÖø× ×¢Ö·× ×Ö°×Ö¹×ā ā āEsau cried an exceedingly great and bitter cry.ā (Genesis 27:34) Rashi notes: āHe cried with three tears ā one from each eye and one that hung.ā Even Esauās pain ā the anguish of someone who has been wronged ā must be acknowledged. The Midrash Tanchuma explains: āBecause of that cry, Jacobās descendants would one day hear the cry of oppression.ā Every act of injustice reverberates across generations. And yet, hearing that cry does not mean abandoning moral clarity. It is precisely the courage to listen with compassion ā to recognize suffering wherever it occurs ā that allows us to bless the future. In our own time, bearing witness demands both justice and empathy: we must honor the pain of victims while standing firmly for what is right. Compassion and moral clarity are not opposites; they are partners in shaping a world where cries for justice are heard and heeded. āāāāāāā Mark your calendars: Finish Strong is BackĀ Shabbat mornings after services and after lunch. Finish Strong, our after-services, after-kiddush discussion on āhot topics.ā It is a wonderful way for those who want to linger after services (and even those āJFKersā āĀ Just for Kiddush) to engage in lively, open, and respectful discussion about the world around us.Ā
Thanksgiving Interfaith Service Monday, November 24ā 7:00 ā 9:00pmĀ (it is important we attendĀ to show we are part of the community of faith) at Aldersgate Church in Dobbs Ferry -Ā 600 Broadway, Dobbs Ferry, NY 10522
New Series The Enigma of Isaac: Between Sacrifice and Serenity Wednesdays, December 3ā24 at 8:00 PM on Zoom Isaac is the quietest of the patriarchsāand perhaps the most mysterious. Overshadowed by his father Abraham and his son Jacob, Isaacās story is one of endurance, faith, and the quiet strength that sustains a people between generations. In this four-part course, weāll explore Isaacās life from the Binding to his final blessings, uncovering the spiritual power of restraint, the meaning of inherited trauma, and the sacred art of continuity.
Thanksgiving Interfaith Service Monday, November 24ā 7:00 ā 9:00pm (it is important we attendĀ to show we are part of the community of faith)
New Series The Enigma of Isaac: Between Sacrifice and Serenity Wednesdays, December 3ā24 at 8:00 PM on Zoom Isaac is the quietest of the patriarchsāand perhaps the most mysterious. Overshadowed by his father Abraham and his son Jacob, Isaacās story is one of endurance, faith, and the quiet strength that sustains a people between generations. In this four-part course, weāll explore Isaacās life from the Binding to his final blessings, uncovering the spiritual power of restraint, the meaning of inherited trauma, and the sacred art of continuity.
The name of this weekās portion, Vayera ā āHe appearedā, reminds us that seeing and being seen are sacred acts. Abraham looks up and sees three strangers, and in that moment of hospitality, God appears to him. Later, Hagar, alone and desperate in the wilderness, discovers that even in exile, God sees her. And at the end, on Mount Moriah, Abraham names the place āAdonai-yirehā ā āGod will see,ā recognizing that divine vision accompanies him even in moments of terror and testing. To see another human being fully ā their pain, their dignity, their image of God ā is to bring holiness into the world. When we practice that kind of vision, when we allow ourselves to be both the seer and the seen, revelation continues. That is how God still appears. āāāāāāā Check out my new Blog "October 8th ā Faith, Resilience, and the Day After" atĀ https://blogs.timesofisrael.com/author/jay-m-stein/
Last year, I spoke at a local church for our annual sermon exchange. It was my first time attending a Protestant service, and Iāll admitāI was nervous. I didnāt know when to stand, when to sing, or even where to sit. Everyone was kind, but I still felt out of place. That experience made me realize how it must feel for someone walking into a synagogue for the very first timeāunsure of the prayers, the people, or even the ārightā seat. In this weekās Torah portion, Lech Lecha, God tells Abraham: āGo forth from your land, from your birthplace, and from your fatherās house.ā Abraham steps into the unknown with courage and faith. He doesnāt just believeāhe moves. And thatās what faith truly is in Judaism: not just talking the talk, but walking the walk. Like Abraham, we are asked to go beyond our comfort zonesāto notice, to welcome, to act. Itās easy to say weāre a warm community. Itās harder to be one. But holiness begins with the smallest gestures: āWould you like to sit with us?ā āCan I help you find the page?ā āPlease join us for Kiddush.ā Abrahamās tent was open on all four sides so that everyone could enter from any direction. Our synagogue should be the sameāopen in spirit, not just in structure. When we truly live our valuesāwhen we see and welcome one another with kindness and careāwe donāt just create community. We create holiness.
āāāāāāNow that the High Holidays are a few weeks behind us, Parashat Noah offers a quiet invitation to check in with ourselves: How did it really go? Did the themes of Rosh Hashanah and Yom Kippur ā mercy, judgment, and renewal ā take root in us, or have they already begun to fade back into routine? The story of Noah reminds us that Divine judgment is never meant to destroy, but to cleanse and make space for new beginnings. After the floodwaters recede, the first thing God does is establish a brit, a covenant ā a promise that even in moments of correction or struggle, mercy remains at the heart of creation. So too in our lives: the hard self-reflection of the holidays may have stirred up some inner āfloodwaters,ā but the point was never despair. It was to make room for growth. This Shabbat invites us to notice the small signs of renewal ā the olive branch moments ā that signal hope and the possibility of covenant restored. As we read of the rainbow this week, perhaps we can pause and ask: Where in my own life is the rain beginning to clear?
* Since the destruction of the Temple, song has ceased from places of feasting, as it is said: āThey shall not drink wine with songā (Isaiah 24:9). Rav Huna said: [This refers] not to singing with the mouth but to singing with instruments. Rav said: To instrumental music. Rav Yosef said: Even singing with the mouth [has diminished]. (Talmud Bavli, Sotah 48a)
Ā As we approach Yom Kippur, I want to say how much I am looking forward to seeing everyone in shul. I know that Yom Kippur comes with many different expectations and challenges. Some of us come for the power of prayer, some for the fellowship of community, some carrying heavy burdens, and some with a quiet hope for renewal. My invitation this year is to give yourself the gift of curiosity on Yom Kippur. Come curious about what you might discover in yourself, in our tradition, and in the people sitting beside you. The liturgy itself recognizes that we each arrive differently: āWe are Your people and You are our God; we are Your children and You are our parents; we are Your servants and You are our master; we are Your clay and You are our potter.ā However you come this yearāas Godās people, as Godās children, as servants, or simply as clay ready to be reshapedāI look forward to being together with you. Gāmar įø„atimah tovah. āāāāāā
When our ancestors brought their first fruits, they stood before God and said, āYou shall rejoice in all the good that the LORD your God has given youā (Deut. 26:11). It wasnāt just about gratitude for the harvest ā it was about letting go. They placed their offering down and acknowledged: the land, the rain, the growth, none of it was fully in their control. We spend so much of our lives worrying about what we canāt command ā outcomes at work, our childrenās choices, the state of the world. The mitzvah of bikkurim teaches us that joy begins when we release the illusion of total control. By giving the first fruits to God, the farmer could say: Iāve done my part, and the rest is in Godās hands. That act transforms anxiety into trust, and worry into joy. Sometimes the most freeing spiritual move we can make is to hand over to God what was never ours to hold. āāāāā Special Elul Workshop: So You Think You Know the Story of Noah Noah is the perfect prelude to the High Holidaysāhis story holds up a mirror to our moral choices, our failures and potential, and Godās infinite capacity for renewal. Teaching about him in Elul sets the stage for deep spiritual reflection and inspires us to climb aboard our own teivot and prepare for the journey of transformation ahead. Join me for 4 Wednesday evenings leading up to Rosh HaShannah on zoom. Click here āāāāāāā Ā to join at 8:00pm September 10 and 17th.Ā
When we watch ASPCA commercialsāthose heartbreaking images of neglected animals paired with a gentle voice urging compassionāit stirs something deeply human in us. Weāre moved to care, to give, to protect the vulnerable. In Parashat Ki Tetze, the Torah commands: āYou shall not plow with an ox and a donkey togetherā (Deut. 22:10). It seems like a simple rule about farming, but itās much more than that. Itās a directive to notice suffering, even silent sufferingāand to prevent it. If the Torah asks us to be sensitive to the discomfort of animals, how much more so must we be careful with the dignity and well-being of other people? If we can feel such compassion watching a dog shiver in the cold, canāt we extend that same kindnessāif not greaterāto the human beings around us who are struggling, isolated, or hurting? True compassion doesnāt rank recipients. It starts by opening our heartsāand then asking, āWhat more can I do?ā āāāāāā Special Elul Workshop: So You Think You Know the Story of Noah Noah is the perfect prelude to the High Holidaysāhis story holds up a mirror to our moral choices, our failures and potential, and Godās infinite capacity for renewal. Teaching about him in Elul sets the stage for deep spiritual reflection and inspires us to climb aboard our own teivot and prepare for the journey of transformation ahead. Join me for 4 Wednesday evenings leading up to Rosh HaShannah on zoom. Click here Ā to join at 8:00pmĀ September 3, 10 and 17th.Ā
Ā Our Torah understood something profound about human society: a single voice, untested and unconfirmed, can destroy a life. That is why judges must probe carefully, why evidence must be weighed, and why hearsay is never enough. In our age of instant media, these lessons feel urgent. News travels at the speed of a click. A single post, an uncorroborated claim, or even a prestigious outlet like The New York Times āāāāāāā making an error can ripple across the globe before the truth has a chance to catch up. We have seen how false headlines linger, shaping public opinion even after retractions are quietly printed. Shoftim reminds us: justice demands more. We cannot afford to be casual with the reputations or lives of others. Before we forward an article, repost a story, or draw conclusions from a single source, we must ask: Have the judges inquired thoroughly? Is there more than one witness? In a world drowning in information, Torah calls us to slow down, to verify, and to remember that behind every story is a human soul. āāāāāāā Special Elul Workshop: So You Think You Know the Story of Noah Noah is the perfect prelude to the High Holidaysāhis story holds up a mirror to our moral choices, our failures and potential, and Godās infinite capacity for renewal. Teaching about him in Elul sets the stage for deep spiritual reflection and inspires us to climb aboard our own teivot and prepare for the journey of transformation ahead. Join me for 4 Wednesday evenings leading up to Rosh HaShannah on zoom. Click here Ā to join at 8:00pm August 27, September 3, 10 and 17th.Ā
Ā āSee, I set before you today a blessing and a curseā¦ā (Deut. 11:26). Reāeh teaches us that life is built on choices. Blessing and curse are not abstractāthey are the outcomes of the paths we walk. Rabbi Debra Orenstein notes that the verse begins in the singular (āseeā) but ends in the plural (ābefore youā), reminding us that each of us is called to act responsibly, even when those around us may choose otherwise. As we enter the month of Elul and begin preparing for the High Holidays, we remember that the choices we make now can shape a more meaningful and uplifting season of reflection, forgiveness, and renewal. May we find the strength to choose blessingāfor ourselves, for our families, and for our community. āāāāāā Special Elul Workshop: So You Think You Know the Story of Noah Noah is the perfect prelude to the High Holidaysāhis story holds up a mirror to our moral choices, our failures and potential, and Godās infinite capacity for renewal. Teaching about him in Elul sets the stage for deep spiritual reflection and inspires us to climb aboard our own teivot and prepare for the journey of transformation ahead. Join me for 4 Wednesday evenings leading up to Rosh HaShannah on zoom. Click here Ā to join at 8:00pm August 27, September 3, 10 and 17th.Ā
āYou shall teach them diligently to your childrenā¦ā (Deuteronomy 6:7)
This verse is more than an instruction for formal educators. Itās a call to every person who has learned something worth passing onāwhether from a classroom, a life experience, or a moment of struggle or joy. As summer unfolds, many teachers are taking the rest theyāve earned. They are regrouping, recharging, and planning the lessons and love they will pour into their students when the year begins again. And yet, teaching never truly takes a vacation. Not for parents. Not for mentors. Not for neighbors. Not for you. Each of us is a teacher. You may not stand in front of a whiteboard, but you may be the one to help a child discover wonder in a sunset, or model patience in a long grocery line, or show a colleague how to navigate a challenge with dignity. Teaching isn't limited to schoolāitās in how we live and share our values.
In an age where everyone is quick to post or perform, letās do something more radical: teach. With presence. With compassion. With authenticity. Letās honor our teachers with gratitude and emulate them by stepping into their sacred task: To shape a world not just by what we know, but by what we lovingly pass on. Special Elul Workshop: So You Think You Know the Story of Noah Noah is the perfect prelude to the High Holidaysāhis story holds up a mirror to our moral choices, our failures and potential, and Godās infinite capacity for renewal. Teaching about him in Elul sets the stage for deep spiritual reflection and inspires us to climb aboard our own teivot and prepare for the journey of transformation ahead. Join me for 4 Wednesday evenings leading up to Rosh HaShannah on zoom. Click here Ā to join at 8:00pm August 27, September 3, 10 and 17th.Ā
āIf a man makes a vow to the Lord or takes an oath to impose an obligation on himself, he shall not break his pledge; he must carry out all that has crossed his lips.ā ā Numbers 30:3 The Torah teaches that our words matterānot just the ones we speak to God, but the promises we make to each other. Even something as small as saying, "Yeah, Iāll come out tonight," holds weight. How many times have we made casual plans with friends, genuinely intending to go, only to cancel at the last minute with a flimsy excuse? Often, itās not maliceāitās fatigue, comfort, or hesitation. But the Torah reminds us that our instinct to say āyesā was a good one. That impulseāto connect, to show up, to be presentāis worth honoring. When we follow through on those small commitments, we build trustānot just with others, but with ourselves. We train our instincts toward goodness, and then we develop the habit of acting on them. So next time you say yes to dinner, to helping, to showing upākeep your word. Not because itās dramatic, but because it's holy. Follow through. The first instinct to do good is often the voice of your best self. āāāāāā
Ā āPinchasā¦ has turned back My wrathā¦ because he was zealous for My sakeā¦ā (Numbers 25:11) "Rabbi Yudan in the name of Rabbi Yossi: The Holy One, blessed be He, said, 'It is right that he should receive his reward.' But the tribes despised him..." (Midrash Bamidbar Rabbah 21:1)
Despite divine reward, the people were uneasy about Pinchasā actions, suggesting social discomfort even when zeal appears justified. The Yerushalmi records a tradition that some challenged Pinchasā lineage, casting aspersions on his priestly legitimacy because of this act. This shows rabbinic discomfort with vigilante religiosity, even if it achieves a good outcome.
Pinchasā act of zealotry is rewarded with a brit shalomāa covenant of peace. This paradox (violence rewarded with peace) invites reflection on when passion is holy, and when it becomes dangerous. The rabbis are famously ambivalent about zealotry. His act stopped a plague, but such actions are not to become normative.
Righteous indignation must be tempered by humility and divine purpose. Peace may come from passionate actionābut only when guided by deep alignment with God's will.
āThen the LORD opened Balaam's eyes, and he saw the angel of the LORD standing in the way, with his drawn sword in his handā¦ā (Numbers 22:31)
Sometimes the most important truths, the most urgent warnings, the most obvious signsāare right in front of us, and we still miss them. This verse reminds us that clarityātrue clarityāoften requires humility. We must be willing to accept that we donāt always see whatās right in front of us. Sometimes weāre too proud, too distracted, too committed to our plans or perspectives to notice the truth that's blocking our path. We don't seeĀ a loved oneās silent pain because weāre caught up in our own drama. We chargeĀ forward in a project or relationship without noticing the warning signs. We overlookĀ opportunities for kindness, growth, or connection because they arrive in unexpected or humble forms. Listen to unlikely voices. Sometimes itās the ādonkeyāāthe child, the outsider, the quiet personāwho sees more clearly than the āexperts.ā In our world of distraction and noise, the greatest spiritual act may be simply to pay attention to the person sitting across from you. To see the pain you keep ignoring. To the voice in your heart saying: this isnāt the right way.
āMake a fiery serpent and set it on a poleā¦ everyone who is bitten shall look at it and live.ā (21:8)
It is relatively common, especially in the United States, to find the caduceus, with its two snakes and wings, (mis)used as a symbol of medicine instead of the Rod of Asclepius, with only a single snake. Asclepius was a deity in Greek mythology associated with healing and medicine. While the exact date of its initial appearance is difficult to pinpoint, it is associated with Asclepius, who is mentioned in Homer's Iliad (c. 8th century BCE). Statues of Asclepius holding the rod date back to at least the 4th century BCE.
Whether we adopted it from them or they from us, the message is simple. Spiritual healing begins with perspective. The people donāt look away from paināthey look toward it, elevated. The serpent reminds them of their mistakesĀ and their capacity to heal. We canāt ignore suffering, but we can reframe it. Elevating the symbol of harm can lead to reflection, transformation, and healing. The Talmud teaches, āIt wasnāt the serpent that healed, but looking upwardātoward heaven and inward toward teshuvah.ā (Rosh Hashanah 29a)
Parashat Korach reminds us that blaming others never builds anythingāand never brings us closer to peace. When Korach challenges Moses and Aaron, he declares: "You have gone too far! For all the community are holy, all of them, and the Lord is in their midst. Why then do you raise yourselves above the Lordās congregation?" (Numbers 16:3) On the surface, Korachās words sound like a call for equalityābut they mask jealousy and division. Instead of seeking understanding or unity, Korach chooses accusation. The result is not justice but chaos. Today, in the heartbreaking breakdown of the ceasefire in Israel, there is no shortage of finger-pointing. Each side blames the other for the violence, for the failure of talks, for the suffering that continues. But like Korachās rebellion, blame doesnāt bring healing. It entrenches us. It hardens hearts. If we truly seek peace, we must do more than identify whoās at faultāwe must ask, What can I do to help repair what is broken? Only when we move beyond blame can we begin the work of building trust, understanding, and hope.
Rashi famously notes that the word behaāalotecha means āwhen you cause to ascend,ā implying that lighting the menorah isnāt just a ritualāitās a way of raising up others. A metaphor for educators, leaders, and parents: Our job is not just to spark a flame but to nurture it until it burns independently.Ā Everyone, no matter your career, can lift someone up.Ā
Ā āWhen Moses went into the Tent of Meeting to speak with God, he would hear the Voice speaking to him from above the cover of the Arkā¦ā ā Numbers 7:89 The parashah ends with this beautiful image of intimate communication between Moses and God. This is reminder that Godās voice can still be heard, however, you must find the right place and the seperaton to hear it.Ā Moses steps away from the people, finds a quiet place to and then he listens.Ā We often expect God to speak to us, to inform our decisions and guide us, however, we don't make the time or create the right circumstances for that conversation.Ā Ā
As we begin the summer season, I ask you to join us for prayer.Ā Friday morings at 8:00am (30 minutes), Friday evenings at 6:00 pm (20 minutes) on zoom, Shabbat mornings, 9:30 am (as long as you like - up to 2 hours and 30Ā minutes + kiddush lunch).Ā Hope to see you. āā
āWhen God revealed the Torah, it was with order and structure... The giving of the Torah came only after Israel became a camp of peace, each tribe in its place, each flag in its location.ā (Midrash Tanchuma, Bamidbar 2) Before moments of deep growthāwhether a holiday, life transition, or new challengeāwe too must pause and prepare. Parashat Bamidbar always comes right before Shavuot. Just as the Israelites organized their camp around the Mishkan, we too are called to: Clarify our intentions, Re-center our values and create spaceāemotionally, mentally, and communallyāfor revelation.
Sunday evening, June 1, 2025 at 8:00pm. Tikkun Layl ShavuotĀ This year for the Tikkun Layl Shavuot, we will give people a chance to do some research on one superstition they have always wondered about.Ā It is a little light but I think we can all use a little whimsy.Ā Ā If you would like to present (just 5 minutes), please let me know.
This weekās Torah portion, Behar, teaches us about the importance of timing. Before the sabbatical year, God commands: āIn the sixth year you shall sow, and gather in its yieldā¦ā (Leviticus 25:20) This reminds us that before a time of rest, we must act with purpose. As we approach summer and the yearās end, this is our moment to push ahead ā finishing projects, having important conversations, and laying groundwork for the future. The Torah values rest, but it also values prepared rest. Letās use these last weeks wisely, so our community can enjoy renewal and blessing when we return. āāāāāāā Sunday evening, June 1, 2025 at 8:00pm. Tikkun Layl ShavuotĀ This year for the Tikkun LaylĀ Shavuot, we will give people a chance to do some research on one superstition they have always wondered about.Ā It is a little light but I think we can all use a little whimsy.Ā Ā If you would like to present (just 5 minutes), please let me know.
How We Celebrate "These are the set times of ××××, the sacred occasions, which you shall celebrate each at its appointed time:" (Leviticus 23:4) One of the common discussions I have with people is how hurt they are when they invite family to their simcha (joyful celebration) such as a bar/bat mitzvah or a wedding or a baby naming/bris and they donāt come. Ā Interestingly enough, I have many conversations with people about how offendedĀ they are when they are not invited to those same events.Ā I have therefore, come to the conclusion that it is the people with whom you celebrate that are important, not the band, the food or the venue.Ā Ā
We all understandĀ it is important to celebrate.Ā No doubt the difficulties will find us.Ā However, in celebrating sometimes we lose track of our priorities.Ā It is the people who make the celebration sacred not the amount of money spent.Ā
āāāāāāāSunday, June 1, 2025 8:00pm Tikkun Layl Shavuot 5785 This year for the Tikkun Layl Shavuot we will give people a chance to do some research on one superstition they have always wondered about.Ā It is a little light but I think we can all use a little whimsy. If you haveĀ a superstition you woukldl ike to present, please let me know. Each presentation should be about 5 minutes long.Ā
"××× said to Moses: Tell your brother Aaron that he is not to come at will into the Shrine behind the curtain, in front of the cover that is upon the ark, lest he die; for I appear in the cloud over the cover." (Leviticus 16:2) This verse comes right after the death of Aaronās two sons. It comes to teach two very important life lessons.Ā 1. Returning to the place of tragedy is horribly painful and 2. When tragedy strikes we may instinctively lash out.Ā Ā After personal or national tragedy, the scene of the event can become a memorial with the specifics of the horror left as a reminder of the fright of that day.Ā We need only recall what has become of the location of the Nova festival in Israel.Ā Some have made it a place of pilgrimage, needing to see for themselves the place.Ā Ā Once we see with our own eyes our response may be rage. In that rage we may retaliate with violence. This, too, has been some people's reaction to October 7th.Ā
This one verse from the Torah explains this will only perpetuate the violence we inflict and feel has been perpetrated against us.Ā
Today, again, I joined with the Westchester community at the Memorial Garden to commemorate Yom HaShaoh. As I have done for the past 10 years I carried the Neuburger Sefer Torah rescued from Germany as IĀ represented our holy community. Ā As we stood in the solemn stillness of Yom HaShoah, a day etched in the memory of our people, we do so again this year with hearts doubly burdened ā carrying not only the unfathomable loss of the six million, but the ongoing pain of those still held captive since October 7th.
A survivor of the Holocaust, reaches across time to remind us: āThe world watched us burn once. I fear it is watching again.ā And from the depths of that fear rises a defiant breath ā the same breath that sustained our people through the Shoah, and now sustains us again, as we wait. As we remember. As we refuse to forget.
A victim of October 7th, whispers: āThe waiting is a wound.ā And yet, it is a wound we do not bear alone. We can hear the conversations between the sages of pain, the survivors of the Holocaust and their students, the victims of October 7th.Ā
In this interchange between generations of Jewish suffering, we hear the echo of centuries ā of exile, of silence, of trauma layered upon trauma. How many times in our history have we commemorated old horrors while enduring new ones? From the destruction of the Temple to the Chmielnicki massacres, from the Shoah to today ā we have always lived and mourned in the same breath.
āWhat is to give light must endure burning,ā wrote Viktor Frankl. And so we burn ā not with despair, but with the sacred fire of memory, of protest, of prayer. We burn with the promise that we will not let those still in darkness be forgotten. We will speak their names. We will light candles not as a conclusion, but as a call. āāāāāāā Today, we remember. And today, we still wait.
"It shall not be baked with leaven; I have given it as their portion from My offerings by fire; it is most holy, like the sin offering and the guilt offering." (Leviticus 6:10)
There are a few things in life that we ought not let grow.Ā Arrogance, anger, hate and of course sin are among them. Maybe this is what Chametz is supposed to represent.
This Passover as we make sure to rid our homes of every last piece of leaven and then burn it in preparation for the holiday, maybe we ought to do an internal search as well for those parts of self we have permitted to grow and wish we hadnāt.Ā Maybe we can tamp down the negative self-talk.Ā Maybe we can find a way to be less arrogant or angry.Ā
As we watch our children search with glee for the afikomen, maybe this holiday can be a time of reflection in which we look for the joy in living.Ā
Join me this Shabbat morning for my talk about āWhat To Do With the Hate.ā
Last chance to sell your Chametz - just send me an email with your address and consider it done.
Fast of the First Born - this year takes place on Thursday.Ā If you donāt want to fast, join me for my siyum at 7:00 am this Thursday morning for minyan.
May your Pesach be celebratory and filled with meaning.Ā
"It shall not be baked with leaven; I have given it as their portion from My offerings by fire; it is most holy, like the sin offering and the guilt offering." (Leviticus 6:10)
There are a few things in life that we ought not let grow.Ā Arrogance, anger, hate and of course sin are among them. Maybe this is what Chametz is supposed to represent.
This Passover as we make sure to rid our homes of every last piece of leaven and then burn it in preparation for the holiday, maybe we ought to do an internal search as well for those parts of self we have permitted to grow and wish we hadnāt.Ā Maybe we can tamp down the negative self-talk.Ā Maybe we can find a way to be less arrogant or angry.Ā
As we watch our children search with glee for the afikomen, maybe this holiday can be a time of reflection in which we look for the joy in living.Ā
Join me this Shabbat morning for my talk about āWhat To Do With the Hate.ā
Last chance to sell your Chametz - just send me an email with your address and consider it done.
Fast of the First Born - this year takes place on Thursday.Ā If you donāt want to fast, join me for my siyum at 8:00 am this Thursday morning for minyan.
May your Pesach be celebratory and filled with meaning.Ā
"If your offering is a burnt offering from the herd, you shall make your offering a male without blemish. You shall bring it to the entrance of the Tent of Meeting, for acceptance on your behalf before ××××. " (Leviticus 1:3)
Never sacrifice the good for the perfect is an axiom that recognizes the difficulty of achieving perfection. Understanding that sometimes things must be good enough and not perfect will allow the project and you to move forward.Ā For many, the pursuit of perfection becomes the end in and of itself and theyĀ lose perspective on what is truly important.Ā
The sacrificial system, described here in this weekās reading, reminds us that no one is perfect.Ā There must be a way to find forgiveness both for others and for ourselves when we fall short of the mark.Ā Godās gift of the sacrificial system and its successor prayer and good deeds, is the understanding that God continues to accept us no matter what.Ā
Theselling of chametzis an important ritual that requires little effort.Ā It gets you in the mindset of preparing for Passover.Ā If you would like me to sell your Chametz for you,please simply reply to this email with your name and address.Ā
Welcome to Rabbi's Corner. This is a stream of Rabbi Stein's ×××Ø× ×Ŗ××Ø× (divrei torah, words of Torah).
