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https://www.myjewishlearning.com/article/the-eight-genders-in-the-talmud/?utm_source=mjl_maropost&utm_campaign=MJL&utm_medium=email Judaism has recognized nonbinary persons for millennia. BY RACHEL SCHEINERMAN YOU MIGHT ALSO LIKE Sex and Sexuality 101 GENDER & SEXUALITY Sex & Sexuality Quiz QUIZZES Thought nonbinary gender was a modern concept? Think again. The ancient Jewish understanding of gender was far more nuanced than many assume. The Talmud, a huge and authoritative compendium of Jewish legal traditions, contains in fact no less than eight gender designations including: Zachar, male. Nekevah, female. Androgynos, having both male and female characteristics. Tumtum, lacking sexual characteristics. Aylonit hamah, identified female at birth but later naturally developing male characteristics. Aylonit adam, identified female at birth but later developing male characteristics through human intervention. Saris hamah, identified male at birth but later naturally developing female characteristics. Saris adam, identified male at birth and later developing female characteristics through human intervention. In fact, not only did the rabbis recognize six genders that were neither male nor female, they had a tradition that the first human being was both. Versions of this midrash are found throughout rabbinic literature, including in the Talmud: Rabbi Yirmeya ben Elazar also said: Adam was first created with two faces (one male and the other female). As it is stated: “You have formed me behind and before, and laid Your hand upon me.” (Psalms 139:5) Eruvin 19a Rabbi Yirmeya ben Elazar imagines that the first human was created both male and female — with two faces. Later, this original human being was separated and became two distinct people, Adam and Eve. According to this midrash then, the first human being was, to use contemporary parlance, nonbinary. Genesis Rabbah 8:1 offers a slightly different version of Rabbi Yirmeya’s teaching: Rabbi Yirmeya ben Elazar: In the hour when the Holy One created the first human, He created him as an androgynos (one having both male and female sexual characteristics), as it is said, “male and female He created them.” (Genesis 1:27) Said Rabbi Shmuel bar Nachmani: In the hour when the Holy One created the first human, He created for him a double face, and sawed him and made him backs, a back here and a back there, as it is said, “Behind and before, You formed me” (Psalms 139:5). Genesis Rabbah 8:1 In this version of the teaching, Rabbi Yirmeya is not focusing on the first human’s face (or, rather, faces) but on their sex organs — they have both. The midrash imagines this original human looked something like a man and woman conjoined at the back so that one side has a women’s face and a woman’s sex organs and the other side has a man’s face and sex organs. Then God split this original person in half, creating the first man and woman. Ancient history buffs will recognize this image as similar to the character Aristophanes’ description of the first humans as both male and female, eventually sundered to create lone males and females forever madly seeking one another for the purposes of reuniting to experience that primordial state. (Plato, Symposium, 189ff) For the rabbis, the androgynos wasn’t just a thing of the mythic past. The androgynos was in fact a recognized gender category in their present — though not with two heads, only both kinds of sex organs. The term appears no less than 32 times in the Mishnah and 283 times in the Talmud. Most of these citations are not variations on this myth, but rather discussions that consider how Jewish law (halakhah) applies to one who has both male and female sexual characteristics. That the androgynos is, from a halakhic perspective, neither male nor female, is confirmed by Mishnah Bikkurim 4:1, which states this explicitly: The androgynos is in some ways like men, and in other ways like women. In other ways he is like men and women, and in others he is like neither men nor women. Mishnah Bikkurim 4:1 Because Hebrew has no gender neutral pronoun, the Mishnah uses a male pronoun for the androgynos, though this is obviously insufficient given the rabbinic descriptions of this person. Reading on we find that the androgynos is, for the rabbis, in many ways like a man — they dress like a man, they are obligated in all commandments like a man, they marry women and their “white emissions” lead to impurity. However, in other ways, the androgynos is like a woman — they do not share in inheritance like sons, they do not eat of sacrifices that are reserved only for men and their “red discharge” leads to impurity. The Mishnah goes on to list ways in which an androgynos is just like any other person. Like any human being, “one who strikes him or curses him is liable.” (Bikkurim 4:3) Similarly, one who murders an androgynos is, well, a murderer. But the androgynos is also unlike a man or a woman in other important legal respects — for instance, such a person is not liable for entering the Temple in a state of impurity as both a man and woman would be. As should now be clear, the rabbinic interest in these gender ambiguous categories is largely legal. Since halakhah was structured for a world in which most people were either male or female, applying the law to individuals who didn’t fall neatly into one of those two categories was challenging. As Rabbi Yose remarks in this same chapter of the Mishnah: “The androgynos is a unique creature, and the sages could not decide about him.” (Bikkurim 4:5) In many cases, the androgynos is lumped together with other kinds of nonbinary persons as well as other marginalized populations, including women, slaves, the disabled and minors. For example, concerning participation in the three pilgrimage festivals (Passover, Shavuot and Sukkot) during which the Jews of antiquity would travel to the Temple in Jerusalem, the mishnah of Chagigah opens: All are obligated on the three pilgrimage festivals to appear in the Temple and sacrifice an offering, except for a deaf-mute, an imbecile, and a minor; and a tumtum, an androgynos, women, and slaves who are not emancipated; and the lame, the blind, the sick, and the old, and one who is unable to ascend to Jerusalem on his own legs. Chagigah 1:1 As this mishnah indicates, it is only healthy, free adult men who are obligated to appear at the Temple to observe the pilgrimage festivals. People who are not adult men, and men who are enslaved or too old or unwell to make the journey, are exempt. As we have already stated, the androgynos was not the only person of ambiguous gender identified by the rabbis. Similarly, the rabbis recognized one whose sexual characteristics are lacking or difficult to determine, called a tumtum. In the mishnah from Bikkurim we cited earlier, Rabbi Yose, who said the androgynos was legally challenging for the sages, said the tumtum was much easier to figure out. The rabbis also recognized that some people’s sexual characteristics can change with puberty — either naturally or through intervention. Less common than the androgynos and tumtum, but still found throughout rabbinic texts, are the aylonit, who is born with organs identified as female at birth but develops male characteristics at puberty or no sex characteristics at all, and the saris, who is born with male-identified organs and later develops features recognized as female (or no sex characteristics). These changes can happen naturally over time (saris hamah) or with human intervention (saris adam). For the rabbis, what is most significant about the aylonit and the saris is that they are presumed infertile — the latter is sometimes translated as “eunuch.” Their inability to have offspring creates legal complications the rabbis address, for example: A woman who is 20 years old who did not grow two pubic hairs shall bring proof that she is twenty years old, and from that point forward she assumes the status of an aylonit. If she marries and her husband dies childless, she neither performs halitzah nor does she enter into levirate marriage. Mishnah Niddah 5:9 A woman who reaches the age of 20 without visible signs of puberty, in particular pubic hair, is deemed an aylonit who is infertile. According to this mishnah, she may still marry, but it is not expected that she will bear children. Therefore, if her husband dies and the couple is in fact childless, his brother is not obligated to marry her, as would normally be required by the law of levirate marriage. A nonbinary person who does not have the same halakhic status as a male or female, but is something else that is best described as ambiguous or in between, presented a halakhic challenge that was not particularly foreign for the rabbis, who discuss analogs in the animal and plant kingdoms. For example, the rabbinic texts describe a koi as an animal that is somewhere between wild and domesticated (Mishnah Bikkurim 2:8) and an etrog — yes, that beautiful citron that is essential for Sukkot — as between a fruit and a vegetable (Mishnah Bikkurim 2:6, see also Rosh Hashanah 14). Because they don’t fit neatly into common categories, the koi and the etrog require special halakhic consideration. The rabbinic understanding of the world was that most categories — be they animal, vegetable or mineral — are imperfect descriptors of the world, either as it is or as it should be. In recent decades, queer Jews and allies have sought to reinterpret these eight genders of the Talmud as a way of reclaiming a positive space for nonbinary Jews in the tradition. The starting point is that while it is true that the Talmud understands gender to largely operate on a binary axis, the rabbis clearly understood that not everyone fits these categories.

-Announcements -Candle Lighting Times for Shabbat (Ontario, CA) -Office Hours -This week’s 10-Minute Torah -Adult Torah Study -Judaic Studies -This week's Upcoming Shabbat services -Hebrew School -Adult Hebrew Class -Family Fun Learning Day:Tu B'Shvat Seder -Miller Course Introduction to Judaism -Mi Sheberach List *For your information, I have included below my schedule, including office hours for the next two weeks and specific classes in which I am involved. ** Please note that recent security issues have been resolved and I am now transitioning to using the templesholomofontario.org email platform, but some emails will continue to go out from this address. ***For your convenience and information, Zoom links will be provided in separate emails for security purposes. ****I have updated our Mi Sheberach מי שברך list for those in need of healing by removing the names of those of whom we were uncertain. Please advise if any names were removed in error. For your convenience, I am attaching this revised list to this email that only goes to members of Temple Sholom of Ontario. Thank you. Shabbat Times for Ontario, California, USA Rosh Chodesh Sh'vat occurs on Monday, Jan 23 Candle lighting: 4:58pm on Friday, Jan 27 This week's Torah portion is Parashat Bo Havdalah (50 min): 6:07pm on Saturday, Jan 28 Powered by Hebcal Shabbat Times שבת פרשת בא January 27 - ה׳ שבט Candle lighting 4:58 Shabbat ends 5:57 72 minutes 6:30 Office Hours this week: Monday, January 23, 2023 9:00 am –2:00 pm Friday, January 27, 2023 10:00am - 7:30pm (Friday Night Shabbat Ma'ariv @ 7:30pm) Monday, January 30, 2023 9:30 am –1:30 pm Tuesday, January 31, 2023 9:30 am –1:30 pm Friday, February 3, 2023 2:00pm - 7:30pm (Friday Night Shabbat Ma'ariv @ 7:30pm) (Subject to change. Please call for appointments) This week's 10-Mi nute Torah (January 28, 2023): Parashat Bo 5783 https://youtu.be/Aht3kguOItI Parashat Bo is the 15th weekly Torah portion in the annual Jewish cycle of Torah reading. Torah Portion: Exodus 10:1-13:16 Adult Torah Study Class Next Session: Monday January 23 at 7:30 pm PT Zoom Links sent in separate email Monday morning. Please reply if you do not receive them. Parashat Bo 5783 / פָּרָשַׁת בֹּא 28 January 2023 / 6 Sh'vat 5783 Parashat Bo is the 15th weekly Torah portion in the annual Jewish cycle of Torah reading. Torah Portion: Exodus 10:1-13:16 Bo (“Come”) recounts the last three plagues that God inflicts on the Egyptians: locusts, darkness, and death of firstborns. God commands the Israelites to offer a Passover lamb sacrifice. After the last plague, Pharaoh and the Egyptians demand that the Israelites leave. [1] Triennial year 1 1: 10:1-3 · 3 p’sukim · 2: 10:4-6 · 3 p’sukim · 3: 10:7-11 · 5 p’sukim · 4: 10:12-15 · 4 p’sukim · 5: 10:16-23 · 8 p’sukim · 6: 10:24-29 · 6 p’sukim · 7: 11:1-3 · 3 p’sukim · maf: 11:1-3 · 3 p’sukim · Haftarah: Jeremiah 46:13-28 · 16 p’sukim Commentary and Divrei Torah Sefaria OU Torah Jewish Theological Seminary American Jewish University Soncino Chumash: pp. 248 - 252 Triennial Year 1 (Full Kriyah pp. 248 - 262) Artscroll Chumash: pp. 340 - 347 Triennial Year 1 (Full Kriyah pp. 340 - 365) Etz Chaim Chumash: pp. 374 - 379 Triennial Year 1 (Full Kriyah pp. 374 - 394) Judaic Studies Next session: Thursday, January 26, 2023 @ 7:30pm Come join us for a lively discussion of various topics on Judaica. We will continue reading Ecclesiastes (Kohelet), the Biblical book that includes such familiar English quotations as “Vanity, vanity, all is vanity” and “The race is not always to the swift” and “For everything there is a season.” In class we will use the new Jewish Publication Society translation available on Sefaria, but any translation you have will be fine. You can find Ecclesiastes in any Hebrew Bible. Upcoming Services Shabbat Ma'ariv Service Friday, January 27, 2023 @ 7:30 pm Note new start time Shabbat Shachrit Service Saturday, January 28, 2023 @ 9:30 am Note that start time Zoom Links sent in separate email Friday afternoon. Please reply if you do not receive them. Parashat Bo 5783 / פָּרָשַׁת בֹּא 28 January 2023 / 6 Sh'vat 5783 Parashat Bo is the 15th weekly Torah portion in the annual Jewish cycle of Torah reading. Torah Portion: Exodus 10:1-13:16 Bo (“Come”) recounts the last three plagues that God inflicts on the Egyptians: locusts, darkness, and death of firstborns. God commands the Israelites to offer a Passover lamb sacrifice. After the last plague, Pharaoh and the Egyptians demand that the Israelites leave. [1] Triennial year 1 1: 10:1-3 · 3 p’sukim · 2: 10:4-6 · 3 p’sukim · 3: 10:7-11 · 5 p’sukim · 4: 10:12-15 · 4 p’sukim · 5: 10:16-23 · 8 p’sukim · 6: 10:24-29 · 6 p’sukim · 7: 11:1-3 · 3 p’sukim · maf: 11:1-3 · 3 p’sukim · Haftarah: Jeremiah 46:13-28 · 16 p’sukim Commentary and Divrei Torah Sefaria OU Torah Jewish Theological Seminary American Jewish University Soncino Chumash: pp. 248 - 252 Triennial Year 1 (Full Kriyah pp. 248 - 262) Artscroll Chumash: pp. 340 - 347 Triennial Year 1 (Full Kriyah pp. 340 - 365) Etz Chaim Chumash: pp. 374 - 379 Triennial Year 1 (Full Kriyah pp. 374 - 394) *Note that we are now doing the Triennial reading for our Shabbat Torah services. 5783 will be Triennial Year 1 **We are holding live Shabbat services back in the synagogue. We will still continue to broadcast on Zoom for those unable to come to the sanctuary. Please call the office for more information if you'd like to attend. Hebrew School at Temple Sholom of Ontario Next Hebrew School will be Sunday, January 29, 2023 Hebrew School preempted in honor of Martin Luther King Day First Session Sunday 10:00am - 10:40am Second Session Sunday 10:50am - 11:30am Hebrew school is back on at Temple Sholom of Ontario. We will continue in the fall hold classes virtually on Sundays starting at 10:00am PT. There will be two sessions, 40 minutes each, with a 10-minute break in between. Details will follow soon. The first session will focus on Hebrew reading and prayers. We will read from the week's Torah portion using a Chumash and an online site. Besides the main prayers used in our services, we will also learn Torah and Haftarah blessings. The second session will be a general learning session of that weekly sedrah/portion. We will also discuss notable Jewish personalities, from celebrities to prophets and kings. There will also be special topics such as gossip and evolution. Please let us know if you'd like to join us and of course if you have any questions. Tu BiShvat 2023 / טוּ בִּשְׁבָט 5783 New Year for Trees Tu BiShvat for Hebrew Year 5783 begins at sundown on Sunday, 5 February 2023 and ends at nightfall on Monday, 6 February 2023. Family Learning Sunday! Sunday, February 5, 2023 @ 10:00am PT Our next Family Learning will Sunday, February 5 @ 10am for a special Tu BiShvat Seder. Come learn and celebrate the New Year for tree with a special seder developed by Kabbalists to celebrate the Earth and Nature's/Hashem's bounty Miller Course: Introduction to Judaism Coming Soon! Your Jewish Journey Starts at Miller Intro to Judaism Welcome to the Miller Intro to Judaism Program! We invite you to explore Judaism with us. Whether you are in an interfaith relationship, re-discovering your Jewish heritage, or seek to convert to Judaism, we are here to support your journey. The core of the Miller Introduction to Judaism Program is an 18-week course that surveys Jewish living and practice, including history, ritual, culture, texts, and values. Classes are designed to be highly interactive, with much time for discussion and questions, and include personalized instruction in reading Hebrew. ***I have updated our Mi Sheberach מי שברך list for those in need of healing by removing the names of those of whom we were uncertain. Please advise if any names were removed in error. For your convenience, I am attaching this revised list to this email that only goes to members of Temple Sholom of Ontario. Thank you. *The titles in blue and underlined are "hyperlinks". If you click on any of those, it will lead to that site/URL. The hyperlink gives a descriptive title with the actual link embedded in that title. Anyone who is concerned about clicking a link or hyperlink can access any of these resources by going to my website, www.modernrabbistephen.com. You can find them in the "Blog" and "Videos" sections, as well as the "Instagram Links" by clicking on the various pictures.

https://youtu.be/Aht3kguOItI Parashat Bo 5783 / פָּרָשַׁת בֹּא 28 January 2023 / 6 Sh'vat 5783 Parashat Bo is the 15th weekly Torah portion in the annual Jewish cycle of Torah reading. Torah Portion: Exodus 10:1-13:16 Bo (“Come”) recounts the last three plagues that God inflicts on the Egyptians: locusts, darkness, and death of firstborns. God commands the Israelites to offer a Passover lamb sacrifice. After the last plague, Pharaoh and the Egyptians demand that the Israelites leave. [1] Triennial year 1 1: 10:1-3 · 3 p’sukim · 2: 10:4-6 · 3 p’sukim · 3: 10:7-11 · 5 p’sukim · 4: 10:12-15 · 4 p’sukim · 5: 10:16-23 · 8 p’sukim · 6: 10:24-29 · 6 p’sukim · 7: 11:1-3 · 3 p’sukim · maf: 11:1-3 · 3 p’sukim · Haftarah: Jeremiah 46:13-28 · 16 p’sukim Commentary and Divrei Torah Sefaria OU Torah Jewish Theological Seminary American Jewish University Soncino Chumash: pp. 248 - 252 Triennial Year 1 (Full Kriyah pp. 248 - 262) Artscroll Chumash: pp. 340 - 347 Triennial Year 1 (Full Kriyah pp. 340 - 365) Etz Chaim Chumash: pp. 374 - 379 Triennial Year 1 (Full Kriyah pp. 374 - 394) Here we have the last three plagues inflicted on Pharaoh by Hashem. After seven previous natural assaults on Egypt, Pharaoh still does not relent and allow Israel its freedom. We also learn that G-d “hardens Pharaoh’s heart”. This topic has been discussed many times. Is Hashem setting Pharaoh up to destroy Egypt’s first born? Most commentators agree that “one is led on the path they wish to pursue”. Someone, therefore, who pursues evil is shown the way. Psychologically, consider that when someone engages in a character trait most or all of their life, it is engrained in them. It becomes who they are. We’ve all heard the saying, “you can’t teach a dog new tricks”. Pharaoh was not at the mercy of G-d, he was at the mercy of himself, his own evil character, his reluctance, unwillingness, to change his ways. Thus he sealed his own fate. Parashat Bo 5783 / פָּרָשַׁת בֹּא 28 enero 2023 / 6 Sh'vat 5783 Parashat Bo es la decimoquinta porción semanal de la Torá en el ciclo judío anual de lectura de la Torá. Porción de la Torá: Éxodo 10:1-13:16 Bo (“Ven”) relata las últimas tres plagas que Dios inflige a los egipcios: langostas, tinieblas y muerte de los primogénitos. Dios ordena a los israelitas que ofrezcan un sacrificio de cordero pascual. Después de la última plaga, Faraón y los egipcios exigen que los israelitas se vayan. [1] Trienal año 1 1: 10:1-3 · 3 p'sukim · 2: 10:4-6 · 3 p'sukim · 3: 10:7-11 · 5 p'sukim · 4: 10:12-15 · 4 p'sukim · 5: 10:16-23 · 8 p'sukim · 6: 10:24-29 · 6 p'sukim · 7: 11:1-3 · 3 p'sukim · maf: 11:1-3 · 3 p'sukim · Haftará: Jeremías 46:13-28 · 16 p'sukim Comentario y Divrei Torah Sefaria OU Torah Jewish Theological Seminary American Jewish University Soncino Chumash: págs. 248 - 252 Trienal Año 1 (Kriyah completo págs. 248 - 262) Artscroll Chumash: págs. 340 - 347 Año trienal 1 (Kriyah completa págs. 340 - 365) Etz Chaim Chumash: págs. 374 - 379 Año trienal 1 (Kriyah completa págs. 374 - 394) Aquí tenemos las últimas tres plagas infligidas a Faraón por Hashem. Después de siete asaltos naturales previos a Egipto, Faraón todavía no cede y le permite a Israel su libertad. También aprendemos que Di-s “endurece el corazón de Faraón”. Este tema ha sido discutido muchas veces. ¿Está Hashem preparando a Faraón para destruir a los primogénitos de Egipto? La mayoría de los comentaristas están de acuerdo en que “uno es conducido por el camino que desea seguir”. A alguien, por tanto, que persigue el mal se le muestra el camino. Psicológicamente, considere que cuando alguien se involucra en un rasgo de carácter la mayor parte o toda su vida, está arraigado en ellos. Se convierte en lo que son. Todos hemos escuchado el dicho “no se le pueden enseñar trucos nuevos a un perro”. Faraón no estaba a merced de Di-s, estaba a merced de sí mismo, de su propio carácter malvado, de su reticencia, de su falta de voluntad para cambiar sus caminos. Así selló su propio destino.

-Announcements -Candle Lighting Times for Shabbat (Ontario, CA) -Office Hours -Martin Luther King Day -This week’s 10-Minute Torah -Adult Torah Study -Judaic Studies -This week's Upcoming Shabbat services -Hebrew School -Adult Hebrew Class -Family Fun Learning Day=Tu B'Shvat Seder -Mi Sheberach List *For your information, I have included below my schedule, including office hours for the next two weeks and specific classes in which I am involved. ** Please note that recent security issues have been resolved and I am now transitioning to using the templesholomofontario.org email platform, but some emails will continue to go out from this address. ***For your convenience and information, Zoom links will be provided in separate emails for security purposes. ****I have updated our Mi Sheberach מי שברך list for those in need of healing by removing the names of those of whom we were uncertain. Please advise if any names were removed in error. For your convenience, I am attaching this revised list to this email that only goes to members of Temple Sholom of Ontario. Thank you. Shabbat Times for Ontario, California, USA Candle lighting: 4:51pm on Friday, Jan 20 Shabbat Mevarchim Chodesh Sh'vat occurs on Saturday, Jan 21 This week's Torah portion is Parashat Vaera Havdalah (50 min): 6:00pm on Saturday, Jan 21 Powered by Hebcal Shabbat Times שבת פרשת וארא January 20 - כ״ז טבת Candle lighting 4:51 Shabbat ends 5:50 72 minutes 6:23 Office Hours this week: Monday, January 16, 2023 Martin Luther King Day Office Closed Tuesday, January 17, 2023 9:30 am –1:30 pm Friday, January 20, 2023 2:00pm - 7:30pm (Friday Night Shabbat Ma'ariv @ 7:30pm) Monday, January 23, 2023 9:30 am –1:30 pm Tuesday, January 24, 2023 9:30 am –1:30 pm Friday, January 27, 2023 3:00pm - 7:30pm (Friday Night Shabbat Ma'ariv @ 7:30pm) (Subject to change. Please call for appointments) This week's 10-Minut e Torah (January 21, 2023): Parashat Vaera 5783 https://youtu.be/bGVDLl-jdeI Parashat Vaera is the 14th weekly Torah portion in the annual Jewish cycle of Torah reading. Torah Portion: Exodus 6:2-9:35 Martin Luther King Jr. Day – January 16, 2023 Martin Luther King Day is observed every year on the third Monday of January — on January 16 this year. King was an influential civil rights leader — best known for his work on racial equality and ending racial segregation in the United States. His life and achievements are remembered and celebrated on this day. Adult Torah Study Class Next Session: Monday January 23 at 7:30 pm PT Preempted in honor of Martin Luther King Day Zoom Links sent in separate email Monday morning. Please reply if you do not receive them. Parashat Bo 5783 / פָּרָשַׁת בֹּא 28 January 2023 / 6 Sh'vat 5783 Parashat Bo is the 15th weekly Torah portion in the annual Jewish cycle of Torah reading. Torah Portion: Exodus 10:1-13:16 Bo (“Come”) recounts the last three plagues that God inflicts on the Egyptians: locusts, darkness, and death of firstborns. God commands the Israelites to offer a Passover lamb sacrifice. After the last plague, Pharaoh and the Egyptians demand that the Israelites leave. [1] Commentary and Divrei Torah Sefaria OU Torah Jewish Theological Seminary American Jewish University Soncino Chumash: pp. 248 - 252 Triennial Year 1 (Full Kriyah pp. 248 - 262) Judaic Studies Next session: Thursday, January 19, 2023 @ 7:30pm Preempted this Thursday, January 12 due to monthly board meeting Come join us for a lively discussion of various topics on Judaica. We will continue reading Ecclesiastes (Kohelet), the Biblical book that includes such familiar English quotations as “Vanity, vanity, all is vanity” and “The race is not always to the swift” and “For everything there is a season.” In class we will use the new Jewish Publication Society translation available on Sefaria, but any translation you have will be fine. You can find Ecclesiastes in any Hebrew Bible. Upcoming Services Shabbat Ma'ariv Service Friday, January 20, 2023 @ 7:30 pm Note new start time Shabbat Shachrit Service Saturday, January 21, 2023 @ 9:30 am Note that start time Zoom Links sent in separate email Friday afternoon. Please reply if you do not receive them. Parashat Vaera 5783 / פָּרָשַׁת וָאֵרָא 21 January 2023 / 28 Tevet 5783 Parashat Vaera is the 14th weekly Torah portion in the annual Jewish cycle of Torah reading. Torah Portion: Exodus 6:2-9:35 Vaera (“I Appeared”) opens as God promises to redeem the enslaved Israelites and bring them to the Promised Land. When Pharaoh repeatedly refuses to let the Israelites go, God sends a series of plagues: water turning to blood, frogs, lice, wild animals, death of livestock, boils, and hail. [1] Triennial year 1 1: 6:2-5 · 4 p’sukim · 2: 6:6-9 · 4 p’sukim · 3: 6:10-13 · 4 p’sukim · 4: 6:14-19 · 6 p’sukim · 5: 6:20-25 · 6 p’sukim · 6: 6:26-28 · 3 p’sukim · 7: 6:29-7:7 · 9 p’sukim · maf: 7:5-7 · 3 p’sukim · Haftarah: Ezekiel 28:25-29:21 · 23 p’sukim Commentary and Divrei Torah: Sefaria OU Torah Jewish Theological Seminary American Jewish University Soncino Chumash: pp. 232 - 236 Triennial Year 1 (Full Kriyah pp. 232 - 244) Artscroll Chumash: pp. 318 - 325 Triennial Year 1 (Full Kriyah pp. 318 - 339) Etz Chaim Chumash: pp. 351 - 357 Triennial Year 1 (Full Kriyah pp. 351 - 368) *Note that we are now doing the Triennial reading for our Shabbat Torah services. 5783 will be Triennial Year 1 **We are holding live Shabbat services back in the synagogue. We will still continue to broadcast on Zoom for those unable to come to the sanctuary. Please call the office for more information if you'd like to attend. Shabbat Mevarchim Chodesh Sh'vat Saturday, January 21 Molad Sh'vat: Sat, 56 minutes and 10 chalakim after 23:00 Any Shabbat that precedes and begins the week during which there will be a day or days of a new Hebrew month (Rosh Chodesh) is known as Shabbat Mevorchim (mevorchim means "they [the congregation] bless" [the forthcoming new month]. Hebrew School at Temple Sholom of Ontario Next Hebrew School will be Sunday, January 22, 2023 Hebrew School preempted in honor of Martin Luther King Day First Session Sunday 10:00am - 10:40am Second Session Sunday 10:50am - 11:30am Hebrew school is back on at Temple Sholom of Ontario. We will continue in the fall hold classes virtually on Sundays starting at 10:00am PT. There will be two sessions, 40 minutes each, with a 10-minute break in between. Details will follow soon. The first session will focus on Hebrew reading and prayers. We will read from the week's Torah portion using a Chumash and an online site. Besides the main prayers used in our services, we will also learn Torah and Haftarah blessings. The second session will be a general learning session of that weekly sedrah/portion. We will also discuss notable Jewish personalities, from celebrities to prophets and kings. There will also be special topics such as gossip and evolution. Please let us know if you'd like to join us and of course if you have any questions. Adult Hebrew Reading Course Sunday, January 22, 11:45 am – 12:45 am Adult Hebrew Reading Course preempted in honor of Martin Luther King Day A new Hebrew Reading course from NJOP. Rosh Chodesh Sh’vat 2023 / רֹאשׁ חוֹדֶשׁ שְׁבָט 5783 Start of month of Sh’vat on the Hebrew calendar 🌒 Rosh Chodesh Sh'vat for Hebrew Year 5783 begins at sundown on Sunday, 22 January 2023 and ends at nightfall on Monday, 23 January 2023. Start of month of Sh’vat on the Hebrew calendar. שְׁבָט (transliterated Sh’vat or Shevat) is the 11th month of the Hebrew year, has 30 days, and corresponds to January or February on the Gregorian calendar. רֹאשׁ חוֹדֶשׁ, transliterated Rosh Chodesh or Rosh Hodesh, is a minor holiday that occurs at the beginning of every month in the Hebrew calendar. It is marked by the birth of a new moon. Tu BiShvat 2023 / טוּ בִּשְׁבָט 5783 New Year for Trees Tu BiShvat for Hebrew Year 5783 begins at sundown on Sunday, 5 February 2023 and ends at nightfall on Monday, 6 February 2023. Family Learning Sunday! Sunday, February 5, 2023 @ 10:00am PT Our next Family Learning will Sunday, February 5 @ 10am for a special Tu BiShvat Seder. Come learn and celebrate the New Year for tree with a special seder developed by Kabbalists to celebrate the Earth and Nature's/Hashem's bounty ***I have updated our Mi Sheberach מי שברך list for those in need of healing by removing the names of those of whom we were uncertain. Please advise if any names were removed in error. For your convenience, I am attaching this revised list to this email that only goes to members of Temple Sholom of Ontario. Thank you. *The titles in blue and underlined are "hyperlinks". If you click on any of those, it will lead to that site/URL. The hyperlink gives a descriptive title with the actual link embedded in that title. Anyone who is concerned about clicking a link or hyperlink can access any of these resources by going to my website, www.modernrabbistephen.com. You can find them in the "Blog" and "Videos" sections, as well as the "Instagram Links" by clicking on the various pictures.

https://youtu.be/bGVDLl-jdeI Parashat Vaera 5783 / פָּרָשַׁת וָאֵרָא 21 January 2023 / 28 Tevet 5783 Parashat Vaera is the 14th weekly Torah portion in the annual Jewish cycle of Torah reading. Torah Portion: Exodus 6:2-9:35 Vaera (“I Appeared”) opens as God promises to redeem the enslaved Israelites and bring them to the Promised Land. When Pharaoh repeatedly refuses to let the Israelites go, God sends a series of plagues: water turning to blood, frogs, lice, wild animals, death of livestock, boils, and hail. [1] Triennial year 1 1: 6:2-5 · 4 p’sukim · 2: 6:6-9 · 4 p’sukim · 3: 6:10-13 · 4 p’sukim · 4: 6:14-19 · 6 p’sukim · 5: 6:20-25 · 6 p’sukim · 6: 6:26-28 · 3 p’sukim · 7: 6:29-7:7 · 9 p’sukim · maf: 7:5-7 · 3 p’sukim · Haftarah: Ezekiel 28:25-29:21 · 23 p’sukim Commentary and Divrei Torah: Sefaria OU Torah Jewish Theological Seminary American Jewish University Soncino Chumash: pp. 232 - 236 Triennial Year 1 (Full Kriyah pp. 232 - 244) Artscroll Chumash: pp. 318 - 325 Triennial Year 1 (Full Kriyah pp. 318 - 339) Etz Chaim Chumash: pp. 351 - 357 Triennial Year 1 (Full Kriyah pp. 351 - 368) Our parashat starts out with Hashem confronting, almost chastising Moshe for trying to abrogate his charge to confront Pharaoh. Moshe and Aharon had already gone to Pharaoh to request that he let the Israelites go off for a three-day journey to worship Hashem, and the latter refused. Instead, he increased the burden of our ancestors to gather their own straw to make the same amount of bricks as per the original mandate. So Moses is blaming himself and telling Hashem he is not up to the task. Hashem, in very stern words, disagrees. Or is that really the case? Anybody, in the face of the Ultimate Force of the Universe, would be intimidated by the magnificence and power of so great a Being. But maybe G-d isn’t chastising him but rather trying to encourage Moses to reach beyond his human boundaries. Moses is about to become the greatest prophet of all time. He will ultimately fill that role. His insecurity and feelings of inferiority are only in his own mind. G-d sees his potential. G-d sees all of our potential. It’s important that we all reach past our own comfort zones, as did Moshe Rabbeinu. Hashem created us to be His light among nations. Let us continue to strive towards that lofty ideal. Parashat Vaera 5783 / פָּרָשַׁת וָאֵרָא 21 enero 2023 / 28 Tevet 5783 Parashat Vaera es la decimocuarta porción semanal de la Torá en el ciclo judío anual de lectura de la Torá. Porción de la Torá: Éxodo 6:2-9:35 Vaera ("Aparecí") comienza cuando Dios promete redimir a los israelitas esclavizados y llevarlos a la Tierra Prometida. Cuando Faraón repetidamente se niega a dejar ir a los israelitas, Dios envía una serie de plagas: agua que se convierte en sangre, ranas, piojos, animales salvajes, muerte del ganado, furúnculos y granizo. [1] Trienal año 1 1: 6:2-5 · 4 p'sukim · 2: 6:6-9 · 4 p'sukim · 3: 6:10-13 · 4 p'sukim · 4: 6:14-19 · 6 p'sukim · 5: 6:20-25 · 6 p'sukim · 6: 6:26-28 · 3 p'sukim · 7: 6:29-7:7 · 9 p'sukim · maf: 7:5-7 · 3 p'sukim · Haftará: Ezequiel 28:25-29:21 · 23 p'sukim Comentario y Divrei Torá: Sefaria OU Torá Seminario Teológico Judío Universidad Judía Estadounidense Soncino Chumash: págs. 232 - 236 Año Trienal 1 (Kriyah completo págs. 232 - 244) Artscroll Chumash: págs. 318 - 325 Año trienal 1 (Kriyah completa págs. 318 - 339) Etz Chaim Chumash: págs. 351 - 357 Año trienal 1 (Kriyah completa págs. 351 - 368) Nuestra parashá comienza con la confrontación de Hashem, casi castigando a Moshé por tratar de abrogar su cargo de confrontar al faraón. Moshé y Aharon ya habían ido a Faraón para pedirle que dejara a los israelitas partir en un viaje de tres días para adorar a Hashem, y este último se negó. En cambio, aumentó la carga de nuestros antepasados para recolectar su propia paja para hacer la misma cantidad de ladrillos según el mandato original. Así que Moisés se culpa a sí mismo y le dice a Hashem que no está a la altura de la tarea. Hashem, en palabras muy severas, no está de acuerdo. ¿O es realmente así? Cualquiera, ante la Fuerza Última del Universo, se sentiría intimidado por la magnificencia y el poder de tan gran Ser. Pero tal vez Di-s no lo esté castigando, sino más bien tratando de alentar a Moisés a ir más allá de sus límites humanos. Moisés está a punto de convertirse en el mayor profeta de todos los tiempos. En última instancia, desempeñará ese papel. Su inseguridad y sentimientos de inferioridad están solo en su propia mente. Di-s ve su potencial. Di-s ve todo nuestro potencial. Es importante que todos superemos nuestras propias zonas de confort, como lo hizo Moshe Rabbeinu. Hashem nos creó para ser Su luz entre las naciones. Sigamos esforzándonos por alcanzar ese elevado ideal.

Rabbi Elie Kaunfer Our most fundamental prayer, the Amidah, doesn’t mention Moshe by name. But the scene of Moshe at the burning bush is one of the central images of the Amidah’s first blessing. How does Moshe’s subtle presence change how we might experience the opening of the Amidah? The blessing known as Avot1—ancestors—opens with the words: בָּרוּךְ אַתָּה ה' אֱלֹקֵינוּ וֵאלֹקֵי אֲבותֵינוּ אֱלֹקֵי אַבְרָהָם, אֱלֹקֵי יִצְחָק, וֵאלֹקֵי יַעֲקב. Blessed are You, YHVH, our God and God of our ancestors God of Avraham, God of Yitzhak, and God of Ya’akov Normally, in Jewish prayer, if a sentence begins with the words “Blessed are You, YHVH, our God” we expect the next words to be: “King of the universe.”2 But instead of “King of the universe” we say “and God of our ancestors.” This shift from the expected mention of “King of the universe” makes us pause and pay attention to the unexpected words that follow: “and God of our ancestors.” What is the significance of this shift? It is meant to draw us to the narrative of the burning bush, where this phrase appears. This is illustrated by the following midrash: מכילתא דרבי ישמעאל, מסכתא דפסחא טז ומנין שאומרים ברוך אתה ה' אלקינו ואלקי אבותינו אלקי אברהם אלקי יצחק ואלקי יעקב שנאמר ויאמר עוד אלקים אל משה כה תאמר אל בני ישראל ה' אלקי אבותיכם אלקי אברהם אלקי יצחק ואלקי יעקב (שמות ג טו) Mekhilta de-Rabbi Yishmael Bo, Pisha 16 (ed. Horowitz-Rabin, p. 60) What is the scriptural source for saying [in the Amidah]: “Blessed are You, YHVH, our God and God of our ancestors, God of Avraham, God of Yitzhak, and God of Ya’akov?” As it says (Exodus 3:15): “God said further to Moshe: ‘Thus shall you say to the children of Israel: “YHVH, God of your ancestors, God of Avraham, God of Yitzhak, and God of Ya’akov…’” This midrash connects the phrase in our Amidah—beginning with “v’elohei avoteinu” to the verse in Exodus 3:15 that begins “YHVH the God of your ancestors (elohei avoteikhem),” illustrated in this table: אלקי אבותיכם אלקי אברהם אלקי יצחק ואלקי יעקב ואלקי אבותינו אלקי אברהם אלקי יצחק ואלקי יעקב The midrash draws a connection—almost a hyperlink—between the Amidah and this section of the Torah, where God speaks to Moshe at the burning bush. In fact, in that scene (Exodus 3:1-4:5) the phrase “God of your/their ancestors, God of Avraham, God of Yitzhak, and God of Ya’akov” appears three times (3:6, 15; 4:5). This phrase appears nowhere else in the Torah. The Amidah could have said “God of Avraham, Yitzhak, and Ya’akov,” without repeating “God of,” as in I Kings 18:36.3 But by choosing to repeat “God of” three times in the Amidah, the author of the prayer suggests that the scene of the burning bush is the image that stands behind the first distinctive moment of the Amidah. When Moshe is 80 years old, working as a shepherd in Midian, God encounters him at the burning bush. After calling out Moshe’s name, God speaks to Moshe with the very words adopted by our blessing: שמות ג:ה-ו וַיֹּאמֶר אַל תִּקְרַב הֲלֹם שַׁל נְעָלֶיךָ מֵעַל רַגְלֶיךָ כִּי הַמָּקוֹם אֲשֶׁר אַתָּה עוֹמֵד עָלָיו אַדְמַת קֹדֶשׁ הוּא: וַיֹּאמֶר אָנֹכִי אֱלֹקֵי אָבִיךָ אֱלֹקֵי אַבְרָהָם אֱלֹקֵי יִצְחָק וֵאלֹקֵי יַעֲקֹב וַיַּסְתֵּר מֹשֶׁה פָּנָיו כִּי יָרֵא מֵהַבִּיט אֶל הָאֱלֹקִים: Exodus 3:5-6 [God] said, “Do not come closer. Remove your shoes from your feet, for the place on which you stand is holy ground. [God] said: “I am the God of your father, the God of Avraham, the God of Yitzhak, and the God of Ya’akov.” Moshe hid his face, for he was afraid to look at God. By quoting the scene of Moshe at the burning bush, the Amidah offers a host of new associations that widen our understanding of the prayer. Indeed, with this link, we can interpret and experience these lines of our Amidah quite differently. One shift is the speaker of this line: in the Amidah, we, the worshipers, seem to be describing God as “God of our ancestors, God of Avraham, God of Yitzhak, and God of Ya’akov.” But in the biblical narrative, it is God who is speaking to Moshe. Connecting this fact to our prayer, we now have a very different orientation to the beginning of the Amidah. We start out not by speaking, but by listening. God is calling to us, like God called to Moshe at that very first moment of encounter. What might we hear—not just say—in this moment of prayer? In addition, God is sharing new information with Moshe: Moshe is descended from Avraham, Yitzhak, and Ya’akov. These are his ancestors. This is news to Moshe because he is, perhaps, unsure where he comes from. Amram is Moshe’s birth father, but he has never had a recorded conversation with him, and they are separated when Moshe is still a baby.4 Moshe grows up in Pharaoh’s palace, and perhaps Moshe sees Pharaoh as his real father figure.5 For most of his life, Moshe might see Yitro as his adopted father—the one whose family he marries into. Now, however, God is reminding Moshe about his real lineage: Avraham, Yitzhak, and Ya’akov. For us as worshipers, this may be a helpful reminder for our own connection to our past. To what extent are we ignorant or even alienated from our ancestry? How often do we adopt the surrounding culture as our assumed heritage, without connecting to our authentic, yet sometimes suppressed, origin stories? This line may remind us that reconnecting to our past—even after years of estrangement—is possible. This scene also helps us connect the Amidah to an intense, and new, personal encounter with God. The very first words that Moshe hears from God, after his own name, are the words quoted in the Amidah. Indeed, there is a connection between the burning bush (sneh) and the revelation on Sinai: פסיקתא זוטרתא (לקח טוב) ג:ב סנה. על שהיה עתיד ליתן תורה לישראל מהר סיני Lekah Tov Shemot 3:2, ed. Buber, p. 8b6 “Sneh”: On account that in the future [God] would give Torah to Israel from Mount Sinai. This midrashic tradition picks up on the linguistic similarity between the word sneh, translated as “bush,” and Sinai, the mountain on which God gave the Torah.7 This moment is a precursor of the larger revelation. Sinai was God’s moment of revelation to the entire people, but the burning bush (sneh) was the individual revelation. This might allow us to ask: in what way is God revealed to me personally through the Amidah I am about to recite? Finally, in the story of Moshe’s life, this moment of revelation comes at a time when he is quite removed from his people. Moshe had run away from the Jewish people decades earlier, married the daughter of a Midianite priest, and become a shepherd in a land far from the center of the Jewish story. But this is the moment when God invites Moshe back into the main narrative. Of course, Moshe is reluctant to come back in. Moshe’s first response to God’s introduction is: שמות ג:יא מִי אָנֹכִי כִּי אֵלֵךְ אֶל־פַּרְעֹה וְכִי אוֹצִיא אֶת־בְּנֵי יִשְׂרָאֵל מִמִּצְרָיִם׃ Exodus 3:11 Who am I that I can go to Pharaoh and take out the people of Israel from Egypt? This reaction is also coupled with a lack of ability to speak. “Moshe said: ‘What shall I say to them?’” (v. 13) and later in the dialogue (4:10): “I am not a man of words.”8 The doubt expressed by Moshe might also be familiar to the worshiper of the Amidah. Perhaps I have a mission in life, but I am not ready to accept it. This allows the Amidah to also be a moment of self-reflection. Am I prepared to enter into the main story of my life? Or do I want to remain the proverbial shepherd in Midian, far from my life’s purpose? It is hard to change course in life to refocus our energies, even if it was why we were put on earth. Nevertheless, the Amidah can remind us of the potential we have to change and to accept the mission of our life. Understanding that the scene of Moshe at the burning bush stands behind the beginning of our Amidah opens up a wealth of interpretive possibilities: I am listening, and not just speaking, to God. I am connecting to my past in new ways. I have an invitation to step into the mission of my life. Will I move forward or resist? Sometimes, as I recite the Amidah, I imagine myself in the shoes of Moshe at the burning bush. I allow myself to be transported by these words to consider these questions in prayer. For me, this offers new meaning to well-worn words, and an opportunity to recognize the power of the textual links embedded in our Siddur. Shabbat shalom. 1 See Mishnah Rosh Hashanah 4:5. 2 Indeed, in Talmud Bavli Berakhot 40b, R. Yohanan states that any blessing without mentioning God as king is not a blessing. Certain authorities have tried to solve this dilemma as it relates to the Amidah, and some point to the word “king” toward the end of the blessing. See Tur OH 113; R”I bar Yakar, ed. Yerushalmi, p. 35; R. David Abudraham, ed. Braun, p. 64. 3 The repetition of the words “God of” in our phrase has also been explained in another way: each of the patriarchs had their own relationship with God, and one cannot rely on one’s parents’ relationship with God in order to forge our own connection. See Responsa of R. Meir Eisenstadt (1670-1744), Shu”t Panim Me’irot 1:39; R. Abraham Isaac Kook, Olat Re’iyah (Jerusalem: Mossad Ha-Rav Kook, 1996), vol. 1, p. 269. Solomon Schechter is also quoted as saying: “You cannot love God with your father’s heart.” 4 According to one midrash (Talmud Bavli Sotah 12a), Amram has to be convinced by Miriam even to have children at all; Amram is not a willing father. 5 Moshe might be aware that the Israelites are his brothers; see Exodus 2:11. However, it is the narrator, not Moshe, who identifies them as “his brothers”; we do not know if Moshe understands this to be the case. 6 See also Ibn Ezra to Exodus 3:2; Nahum Sarna, The JPS Torah Commentary: Exodus (Philadelphia: Jewish Publication Society, 1991), p. 14 and Meir Zvi Rabinowitz, Mahzor Piyyyutei R. Yannai, (Tel Aviv: Mossad Bialik, 1987), vol. 1, p. 272: “על הסנה בלהבים / ועל סיני בלפידים.” 7 Indeed, it is likely that the Torah itself sees these two mountains, both called “Mountain of God” (compare Exodus 3:1 to 24:13), as the same. See Sifrei Devarim #22, p. 33; Shemot Rabbah 2:4, ed. Shinan, p. 110. 8 This lack of confidence in speaking may also relate to our position as worshiper. How are we supposed to speak to God in prayer? Communicating in general is difficult, and all the more so to the Divine! But this scene offers us some hope: God wants to hear our words, even if we may falter in speaking, like Moshe. Prayer is not reserved for those with perfect expressive ability. My thanks to my colleague, R. Shai Held, for this perspective.

https://youtu.be/j6gTxLcdGDE Parashat Shemot 5783 / פָּרָשַׁת שְׁמוֹת 14 January 2023 / 21 Tevet 5783 Parashat Shemot is the 13th weekly Torah portion in the annual Jewish cycle of Torah reading. Torah Portion: Exodus 1:1-6:1 Shemot (“Names”) is the first Torah reading in the Book of Exodus. It opens describing the enslavement of the Israelites in Egypt. Moses is born, placed in a basket on the Nile, and adopted into Pharaoh’s household. He later encounters God at a burning bush and begins his mission of demanding that Pharoah let the Israelites go. [1] Triennial year 1 1: 1:1-7 · 7 p’sukim · 2: 1:8-12 · 5 p’sukim · 3: 1:13-17 · 5 p’sukim · 4: 1:18-22 · 5 p’sukim · 5: 2:1-10 · 10 p’sukim · 6: 2:11-15 · 5 p’sukim · 7: 2:16-25 · 10 p’sukim · maf: 2:23-25 · 3 p’sukim · Haftarah for Ashkenazim: Isaiah 27:6-28:13, 29:22-23 · 23 p’sukim Commentary and Divrei Torah Sefaria OU Torah Jewish Theological Seminary American Jewish University Soncino Chumash: pp. 206 - 213 Triennial Year 1 (Full Kriyah pp. 206 - 224) Artscroll Chumash: pp. 292 - 301 Triennial Year 1 (Full Kriyah pp. 292 - 317) Etz Chaim Chumash: pp. 317 - 326 Triennial Year 1 (Full Kriyah pp. 317 - 341) As we start the next book of Torah, Exodus or Shemot, we see the catalyst and background for the greatest event in our people’s history. As Israel had been living in Egypt for over 100 years, thriving and becoming part of Egyptian society, a new Pharaoh arises who knew not Joseph. Commentators seem to agree that Pharaoh probably did know of Joseph and his saving Egypt from a horrible famine. It is likely that he chose to ignore that and use the Israelites population to shore up his power. Using Israel’s numbers and the fact that they were a foreign people, Pharaoh stirred up suspicion and enslaved Israel. Now we are introduced to Moses, a Hebrew child sent off to spare him from the imposition Pharaoh’s new decree to kill all newborn male Hebrews to prevent what his astrologers foresaw as the beginning of a revolution. Moses, or Monios in Egyptian, is found and adopted by a princess in the court of Pharaoh. He now has both the Hebrew ancestry and Egyptian royal upbringing to make him the ideal agent for Hashem to rescue His people. With his royal status, he can now confront Pharaoh to “let my people go”. Parashat Shemot 5783 / פָּרָשַׁת שְׁמוֹת 14 enero 2023 / 21 Tevet 5783 https://youtu.be/j6gTxLcdGDE Parashat Shemot es la decimotercera porción semanal de la Torá en el ciclo judío anual de lectura de la Torá. Porción de la Torá: Éxodo 1:1-6:1 Shemot ("Nombres") es la primera lectura de la Torá en el Libro del Éxodo. Comienza describiendo la esclavitud de los israelitas en Egipto. Moisés nace, se coloca en una canasta en el Nilo y se adopta en la casa del faraón. Más tarde se encuentra con Dios en una zarza ardiente y comienza su misión de exigir que Faraón deje ir a los israelitas. [1] Trienal año 1 1: 1:1-7 · 7 p'sukim · 2: 1:8-12 · 5 p'sukim · 3: 1:13-17 · 5 p'sukim · 4: 1:18-22 · 5 p'sukim · 5: 2:1-10 · 10 p'sukim · 6: 2:11-15 · 5 p'sukim · 7: 2:16-25 · 10 p'sukim · maf: 2:23-25 · 3 p'sukim · Haftará para Ashkenazim: Isaías 27:6-28:13, 29:22-23 · 23 p'sukim Comentario y Divrei Torá Sefaria OU Torá Seminario Teológico Judío Universidad Judía Americana Soncino Chumash: págs. 206 - 213 Trienal Año 1 (Kriyah completo págs. 206 - 224) Artscroll Chumash: págs. 292 - 301 Año trienal 1 (Kriyah completa págs. 292 - 317) Etz Chaim Chumash: págs. 317 - 326 Año trienal 1 (Kriyah completa págs. 317 - 341) Al comenzar el próximo libro de la Torá, Éxodo o Shemot, vemos el catalizador y el trasfondo del evento más grande en la historia de nuestro pueblo. Como Israel había estado viviendo en Egipto durante más de 100 años, prosperando y convirtiéndose en parte de la sociedad egipcia, surge un nuevo faraón que no conocía a José. Los comentaristas parecen estar de acuerdo en que Faraón probablemente sabía que José había salvado a Egipto de una terrible hambruna. Es probable que haya elegido ignorar eso y usar a la población israelita para reforzar su poder. Usando los números de Israel y el hecho de que eran un pueblo extranjero, Faraón despertó sospechas y esclavizó a Israel. Ahora nos presentan a Moisés, un niño hebreo enviado para librarlo de la imposición del nuevo decreto del faraón de matar a todos los varones hebreos recién nacidos para evitar lo que sus astrólogos previeron como el comienzo de una revolución. Moisés, o Monios en egipcio, es encontrado y adoptado por una princesa en la corte del faraón. Ahora tiene ascendencia hebrea y educación real egipcia para convertirlo en el agente ideal para que Hashem rescate a Su pueblo. Con su estatus real, ahora puede enfrentarse al Faraón para “dejar ir a mi pueblo”.

-Announcements -Candle Lighting Times for Shabbat (Ontario, CA) -Office Hours -This week’s 10-Minute Torah -Adult Torah Study -Judaic Studies -This week's Upcoming Shabbat services -Hebrew School -Adult Hebrew Class -Martin Luther King Day -Mi Sheberach List *For your information, I have included below my schedule, including office hours for the next two weeks and specific classes in which I am involved. ** Please note that recent security issues have been resolved and I am now transitioning to using the templesholomofontario.org email platform, but some emails will continue to go out from this address. ***For your convenience and information, Zoom links will be provided in separate emails for security purposes. ****I have updated our Mi Sheberach מי שברך list for those in need of healing by removing the names of those of whom we were uncertain. Please advise if any names were removed in error. For your convenience, I am attaching this revised list to this email that only goes to members of Temple Sholom of Ontario. Thank you. Shabbat Times for Ontario, California, USA Candle lighting: 4:44pm on Friday, Jan 13 This week's Torah portion is Parashat Shemot Havdalah (50 min): 5:53pm on Saturday, Jan 14 Powered by Hebcal Shabbat Times שבת פרשת שמות January 13 - כ׳ טבת Candle lighting 4:44 Shabbat ends 5:44 72 minutes 6:16 Office Hours this week: Monday, January 9, 2023 9:30 am –1:30 pm Thursday, January 12, 2023 1:30 pm –7:30 pm (Board Meeting @ 7:30pm) Friday, January 13, 2023 3:00pm - 7:30pm (Friday Night Shabbat Ma'ariv @ 7:30pm) Monday, January 16, 2023 9:30 am –1:30 pm Tuesday, January 17, 2023 9:30 am –1:30 pm Friday, January 20, 2023 2:00pm - 7:30pm (Friday Night Shabbat Ma'ariv @ 7:30pm) (Subject to change. Please call for appointments) This week's 10-Minute Torah (January 14, 2023): Parashat Shemot 5783 https://youtu.be/j6gTxLcdGDE Parashat Shemot 5783 / פָּרָשַׁת שְׁמוֹת 14 January 2023 / 21 Tevet 5783 Parashat Shemot is the 13th weekly Torah portion in the annual Jewish cycle of Torah reading. Torah Portion: Exodus 1:1-6:1 Adult Torah Study Class Next Session: Monday January 9 at 7:30 pm PT Zoom Links sent in separate email Monday morning. Please reply if you do not receive them. Parashat Shemot 5783 / פָּרָשַׁת שְׁמוֹת 14 January 2023 / 21 Tevet 5783 Parashat Shemot is the 13th weekly Torah portion in the annual Jewish cycle of Torah reading. Torah Portion: Exodus 1:1-6:1 Shemot (“Names”) is the first Torah reading in the Book of Exodus. It opens describing the enslavement of the Israelites in Egypt. Moses is born, placed in a basket on the Nile, and adopted into Pharaoh’s household. He later encounters God at a burning bush and begins his mission of demanding that Pharoah let the Israelites go. [1] Commentary and Divrei Torah: Sefaria OU Torah Jewish Theological Seminary American Jewish University Soncino Chumash: pp. 206 - 213 Triennial Year 1 (Full Kriyah pp. 206 - 224) Judaic Studies Next session: Thursday, January 19, 2023 @ 7:30pm Preempted this Thursday, January 12 due to monthly board meeting Come join us for a lively discussion of various topics on Judaica. We will continue reading Ecclesiastes (Kohelet), the Biblical book that includes such familiar English quotations as “Vanity, vanity, all is vanity” and “The race is not always to the swift” and “For everything there is a season.” In class we will use the new Jewish Publication Society translation available on Sefaria, but any translation you have will be fine. You can find Ecclesiastes in any Hebrew Bible. Upcoming Services Shabbat Ma'ariv Service Friday, January 13, 2023 @ 7:30 pm Note new start time Shabbat Shachrit Service Saturday, January 14, 2023 @ 9:30 am Note that start time Zoom Links sent in separate email Friday afternoon. Please reply if you do not receive them. Parashat Shemot 5783 / פָּרָשַׁת שְׁמוֹת 14 January 2023 / 21 Tevet 5783 Parashat Shemot is the 13th weekly Torah portion in the annual Jewish cycle of Torah reading. Torah Portion: Exodus 1:1-6:1 Shemot (“Names”) is the first Torah reading in the Book of Exodus. It opens describing the enslavement of the Israelites in Egypt. Moses is born, placed in a basket on the Nile, and adopted into Pharaoh’s household. He later encounters God at a burning bush and begins his mission of demanding that Pharoah let the Israelites go. [1] Triennial year 1 1: 1:1-7 · 7 p’sukim · 2: 1:8-12 · 5 p’sukim · 3: 1:13-17 · 5 p’sukim · 4: 1:18-22 · 5 p’sukim · 5: 2:1-10 · 10 p’sukim · 6: 2:11-15 · 5 p’sukim · 7: 2:16-25 · 10 p’sukim · maf: 2:23-25 · 3 p’sukim · Haftarah for Ashkenazim: Isaiah 27:6-28:13, 29:22-23 · 23 p’sukim Commentary and Divrei Torah Sefaria OU Torah Jewish Theological Seminary American Jewish University Soncino Chumash: pp. 206 - 213 Triennial Year 1 (Full Kriyah pp. 206 - 224) Artscroll Chumash: pp. 292 - 301 Triennial Year 1 (Full Kriyah pp. 292 - 317) Etz Chaim Chumash: pp. 317 - 326 Triennial Year 1 (Full Kriyah pp. 317 - 341) *Note that we are now doing the Triennial reading for our Shabbat Torah services. 5783 will be Triennial Year 1 **We are holding live Shabbat services back in the synagogue. We will still continue to broadcast on Zoom for those unable to come to the sanctuary. Please call the office for more information if you'd like to attend. Hebrew School at Temple Sholom of Ontario Next Hebrew School will be Sunday, January 15, 2023 First Session Sunday 10:00am - 10:40am Second Session Sunday 10:50am - 11:30am Hebrew school is back on at Temple Sholom of Ontario. We will continue in the fall hold classes virtually on Sundays starting at 10:00am PT. There will be two sessions, 40 minutes each, with a 10-minute break in between. Details will follow soon. The first session will focus on Hebrew reading and prayers. We will read from the week's Torah portion using a Chumash and an online site. Besides the main prayers used in our services, we will also learn Torah and Haftarah blessings. The second session will be a general learning session of that weekly sedrah/portion. We will also discuss notable Jewish personalities, from celebrities to prophets and kings. There will also be special topics such as gossip and evolution. Please let us know if you'd like to join us and of course if you have any questions. Adult Hebrew Reading Course Sunday, January 15, 11:45 am – 12:45 am A new Hebrew Reading course from NJOP. Martin Luther King Jr. Day – January 16, 2023 Martin Luther King Day is observed every year on the third Monday of January — on January 16 this year. King was an influential civil rights leader — best known for his work on racial equality and ending racial segregation in the United States. His life and achievements are remembered and celebrated on this day. Tu BiShvat 2023 / טוּ בִּשְׁבָט 5783 New Year for Trees Tu BiShvat for Hebrew Year 5783 begins at sundown on Sunday, 5 February 2023 and ends at nightfall on Monday, 6 February 2023. Family Learning Sunday! Sunday, February 5, 2023 @ 10:00am PT Our next Family Learning will Sunday, February 5 @ 10am for a special Tu BiShvat Seder. Come learn and celebrate the New Year for tree with a special seder developed by Kabbalists to celebrate the Earth and Nature's/Hashem's bounty ***I have updated our Mi Sheberach מי שברך list for those in need of healing by removing the names of those of whom we were uncertain. Please advise if any names were removed in error. For your convenience, I am attaching this revised list to this email that only goes to members of Temple Sholom of Ontario. Thank you. *The titles in blue and underlined are "hyperlinks". If you click on any of those, it will lead to that site/URL. The hyperlink gives a descriptive title with the actual link embedded in that title. Anyone who is concerned about clicking a link or hyperlink can access any of these resources by going to my website, www.modernrabbistephen.com. You can find them in the "Blog" and "Videos" sections, as well as the "Instagram Links" by clicking on the various pictures.

Jewish tradition teaches that music unlocks the door to divine connection. BY JOEY WEISENBERG Music is the most immaterial and ephemeral of all the art forms. We can’t see music, we can’t grasp it in our hands, but we can feel it working through us and the world. As such, music represents our connection to the divine, to each other, to everything. Music is a wordless prayer that opens up our imaginations to the divine source of all life.In the Hebrew numerological system known as Gematria, the numerical value of the words for prayer, tefillah, and song, shirah, are identical. From this we can see that music is a form of prayer, and prayer is a form of music. They are like two legs of the spiritual throne, mutually supporting each other. Indeed, the Talmud teaches us that music and prayer are virtually synonymous, declaring: Where there is song, there is prayer Berakhot 6a What is the source of this linkage? Is it possible that music can open our ears and our hearts so that we can better sense the nuance and subtleties of the world around us? If we open our mouths and sing our imperfect songs, can we connect with the divine songs of all creation? Can our prayer chants open the gates of heaven? Can our melodies unlock divine mysteries? Jewish tradition suggests that it can. The prophets of ancient Israel surrounded themselves with music, using its power to help them enter an ecstatic mindset. In one story, the prophet Elisha wanted to hear the word of God, so he requested that a musician start to play. As soon as the musician played, Elisha’s prophetic abilities commenced: “And when the musician played, the hand of God was upon him.” II Kings 3:15 In another story, Saul, who had not yet become king, joined a roving band of prophets and musicians who were playing a harp, drum, and flute to help the prophets enter a state of expanded consciousness. I Samuel 10:5-6 These three instruments — harp, drum, and flute — represent the three paradigmatic elements of music: harmony, rhythm, and melody. Joining the parade of musicians, Saul found that this musical-prophetic experience allowed the spirit of God to rest upon him and allowed him to transform into an ish acher, a different person, to find an alternate reality of himself in which he became capable not only of prophesying, but ascending the throne of Israel. Music, we might assume, must have opened up the prophets’ ears, enabling them to hear the divine voice speaking through them. Music, in this sense, worked like an elite reconnaissance unit sneaking through the prophets’ defensive bulwarks and barriers, or like a sweet-talking lover wooing his beloved. Music paved the way for the bestowal of the great gift of divine love, of the prophecies which we have at least partly retained in the words of the Torah and later poetry and writing. Is it possible that music also can help us enter different realms and discover alternate realities in which we might pursue better versions of ourselves? Can music open us up to our own inspiration and prayers as it opened up the pathways of the prophets? The 18th-century Hasidic master Nachman of Breslov offers that there might be something left that we can access from this source of prophecy. A sacred musician, he explains, is called a chazzan — a Hebrew word with the same root as the word hazon, meaning “vision,” and which is also the common modern term for a prayer leader. The chazzan, Rebbe Nachman tells us, “snatches the song from the place where prophets suckle.” Melodies form a divine ladder that connects the earth with the heavens. In Hebrew, the word sulam means both “ladder” and “musical scale.” Perhaps the most famous story of a path to the heavens is the story of Jacob’s ladder, in which the patriarch dreams of a ladder on which angels are going up and down. Angels, according to the medieval authority Maimonides, had one essential function: singing Jacob’s ladder must then have been a kind of musical scale, with melodic angels rising and descending along with the prayers of mankind. When we sing, we hope to allow ourselves to experience a state of elevation, a taste of the heavens, a glimpse of the best versions of ourselves. To be a musician then is to be an activist of the spirit. But the music doesn’t do this on its own. It requires us to react to the music, to open up, to change along with it. We must allow the sound of our singing to awaken us, to bring us to positive action, to let song help us to do our work in the world with sensitivity and grace. Ultimately, melodies are just a bunch of notes—whether they’re fundamentally meaningless or transcendent depends entirely upon how we choose to listen, how we choose to direct our intentions, and whether we let ourselves join the song. Singing signals not an escape from life but an imaginative attempt to remind us what is yet possible. Music offers us rung after rung to climb to the heavens, where we hope to discover our best selves, so that we can then emulate that holiness in our regular lives. Let us find our melodies, and let us find our prayers, and let us bring the world to life. This essay is adapted from “The Torah of Music: Reflections on a Tradition of Singing and Song” by Joey Weisenberg with translations by Joshua Schwartz. Click here to learn more.

If the Torah guarantees rewards to the righteous, why do some righteous people suffer? BY MY JEWISH LEARNING https://www.myjewishlearning.com/article/jewish-answers-to-suffering-and-evil/?utm_source=mjl_maropost&utm_campaign=MJL&utm_medium=email The concept of reward and punishment is the Torah’s explanation for the existence of suffering. The covenant between God and the people of Israel established at Mount Sinai and elaborated in the book of Deuteronomy states that suffering will be visited upon the community of Israel (and possibly individuals) when they abandon the ways of God. In this sense, reward and punishment is not a solution to a problem; it is merely explanatory. Indeed, it creates further problems. If the Torah guarantees rewards to the righteous, why do some righteous people suffer? The Book of Job The book of Job is dedicated to this problem. Job’s life is invaded by tragedy despite his righteousness. His friends maintain that he must have sinned, but Job affirms his innocence and questions God’s justice. Ultimately, God speaks to Job from a whirlwind, rejecting the response of his friends–thus admitting that righteous people can suffer–and also chastising Job. God wonders how Job could question the master of all creation. The book of Job appeals to the mysteries of the universe as a response to the problem of suffering. Humans with finite minds can’t possibly understand the ways of God. Rabbinic Literature This solution (or non-solution) is articulated in rabbinic literature as well. In Avot 4:19, Rabbi Yannai says: “It is not in our powers to explain either the well-being of the wicked or the sufferings of the righteous.” Similarly, contemporary scholar David Hartman notes that rabbinic literature often eschews theological solutions, focusing instead on the human response to suffering. Thus when the 1st-century sage Rabbi Akiva is tortured at the end of his life, he does not wonder why he–a righteous man–suffers so greatly, instead he recognizes it as an opportunity to fulfill the commandment set forth in the Shema prayer: to love God, “with all your heart and with all your soul and with all your might.” However, there were rabbinic figures that sought to retain reward and punishment as an explanation for suffering.  These rabbis suggested that reward and punishment is meted out judiciously–but in the World to Come, rather than in this world. Thus when we see a righteous person suffer, it is not a problem; he or she will be rewarded in the next life. Similarly, in the Middle Ages, some kabbalists introduced the notion of reincarnation, suggesting that one may suffer for sins committed in a previous life. Medieval Approaches Indeed, in the Middle Ages mystics and philosophers gave much attention to the problem of suffering and evil. Medieval thinkers tried to reconcile four claims: God is perfectly good; God is all-powerful; God is all-knowing; evil is real. As Byron Sherwin has pointed out, most medieval solutions to this problem denied or modified one of these claims. Maimonides, for example, denied that evil was real. According to him, evils are “privations,” that is the lack of good. Things that appear to be evil are results of privations of human knowledge and virtue. This philosophical solution gets a benevolent God off the hook, but will probably do little to comfort a sufferer. Saadiah Gaon also gave a version of this response, claiming that God causes us to suffer for our own good; what we perceive as evil is actually beneficial. Post-Holocaust Theology Solving the problem of suffering and evil is the focus of much post-Holocaust theology. Some theologians have presented altered versions of previous solutions. Thus Eliezer Berkovits stresses the role of human free will, and Ignaz Maybaum offers the paradigm of the suffering servant–the idea presented in Isaiah 53 that the Jewish people suffer vicariously for the wickedness of others. (Interestingly, Jewish tradition has often tried to distance itself from this passage because of its importance to Christians, who believe it to be a prophetic allusion to Jesus.) Some thinkers, however, have offered radically new solutions to the problem. Both Emil Fackenheim and Irving Greenberg suggest that the Holocaust was a revelatory event, which changes Judaism. Interestingly, perhaps the most radical post-Holocaust theologian, Richard Rubenstein, maintains that the terms of the covenant cannot be amended. Since the Holocaust contradicted the covenantal reality, we can only deduce one thing: God must be dead.

-Announcements -Candle Lighting Times for Shabbat (Ontario, CA) -Office Hours -This week’s 10-Minute Torah -Adult Torah Study -Asara B'Tevet -Judaic Studies -This week's Upcoming Shabbat services -Hebrew School -Adult Hebrew Class -Mi Sheberach List *For your information, I have included below my schedule, including office hours for the next two weeks and specific classes in which I am involved. ** Please note that recent security issues have been resolved and I am now transitioning to using the templesholomofontario.org email platform, but some emails will continue to go out from this address. ***For your convenience and information, Zoom links will be provided in separate emails for security purposes. ****I have updated our Mi Sheberach מי שברך list for those in need of healing by removing the names of those of whom we were uncertain. Please advise if any names were removed in error. For your convenience, I am attaching this revised list to this email that only goes to members of Temple Sholom of Ontario. Thank you. Shabbat Times for Ontario, California, USA Fast begins: 5:37am on Tuesday, Jan 3 Asara B'Tevet occurs on Tuesday, Jan 3 Fast ends: 5:27pm on Tuesday, Jan 3 Candle lighting: 4:38pm on Friday, Jan 6 This week's Torah portion is Parashat Vayechi Havdalah (50 min): 5:47pm on Saturday, Jan 7 Powered by Hebcal Shabbat Times Office Hours this week: Monday, January 2, 2023 Happy New Year Tuesday, January 3, 2023 9:30 am –1:30 pm Friday, January 6, 2023 2:00pm - 7:30pm (Friday Night Shabbat Ma'ariv @ 7:30pm) Monday, January 9, 2023 9:30 am –1:30 pm Thursday, January 12, 2023 1:30 pm –7:30 pm (Board Meeting @ 7:30pm) Friday, January 13, 2023 3:00pm - 7:30pm (Friday Night Shabbat Ma'ariv @ 7:30pm) (Subject to change. Please call for appointments) This week's 10-Minut e Torah (January 7, 2023): Parashat Vayehi 5783 https://youtu.be/WV4u_bpRZXo Parashat Vayechi 5783 / פָּרָשַׁת וַיְחִי 7 January 2023 / 14 Tevet 5783 Parashat Vayechi is the 12th weekly Torah portion in the annual Jewish cycle of Torah reading. Torah Portion: Genesis 47:28-50:26 Adult Torah Study Class Next Session: Monday January 2 at 7:30 pm PT (?) Zoom Links sent in separate email Monday morning. Please reply if you do not receive them. Parashat Vayehi 5783 / פָּרָשַׁת וַיְחִי 7 January 2023 / 14 Tevet 5783 Parashat Vayechi is the 12th weekly Torah portion in the annual Jewish cycle of Torah reading. Torah Portion: Genesis 47:28-50:26 Vayehi (“He Lived”) is the final Torah portion in the Book of Genesis. It opens as Jacob prepares for his death, making his son Joseph swear to bury him in the Cave of Machpelah. Jacob blesses Joseph’s two sons and his own 12 sons and then dies. Jacob’s sons bury him. The portion ends with Joseph’s death. [1] Commentary and Divrei Torah: Sefaria OU Torah Jewish Theological Seminary American Jewish University Soncino Chumash: pp. 180 - 183 Triennial Year 1 (Full Kriyah pp. 180 - 191) Artscroll Chumash: pp. 268 - 275 Triennial Year 1 (Full Kriyah pp. 268 - 289) Etz Chaim Chumash: pp. 250 - 257 Triennial Year 1 (Full Kriyah pp. 250 - 270) Asara B’Tevet 2023 / עֲשָׂרָה בְּטֵבֵת 5783 Fast commemorating the siege of Jerusalem ✡️ Asara B'Tevet for Hebrew Year 5783 occurs at dawn on Tuesday, 3 January 2023. Tenth of Tevet (Hebrew: עשרה בטבת, Asarah BeTevet), the tenth day of the Hebrew month of Tevet, is a minor fast day in Judaism. The fast commemorates the siege of Jerusalem by Nebuchadnezzar II of Babylonia. Like other minor fasts, Asara B’Tevet begins at dawn (first light) and ends at nightfall (full dark). Judaic Studies Next session: Thursday, January 5, 2023 @ 7:30pm Come join us for a lively discussion of various topics on Judaica. Upcoming Services Shabbat Ma'ariv Service Friday, January 6, 2023 @ 7:30 pm Note new start time Shabbat Shachrit Service Saturday, January 7, 2023 @ 9:30 am Note that start time Zoom Links sent in separate email Friday afternoon. Please reply if you do not receive them. Parashat Vayechi 5783 / פָּרָשַׁת וַיְחִי 7 January 2023 / 14 Tevet 5783 Parashat Vayechi is the 12th weekly Torah portion in the annual Jewish cycle of Torah reading. Torah Portion: Genesis 47:28-50:26 Vayechi (“He Lived”) is the final Torah portion in the Book of Genesis. It opens as Jacob prepares for his death, making his son Joseph swear to bury him in the Cave of Machpelah. Jacob blesses Joseph’s two sons and his own 12 sons and then dies. Jacob’s sons bury him. The portion ends with Joseph’s death. [1] Triennial year 1 1: 47:28-31 · 4 p’sukim · 2: 48:1-3 · 3 p’sukim · 3: 48:4-9 · 6 p’sukim · 4: 48:10-13 · 4 p’sukim · 5: 48:14-16 · 3 p’sukim · 6: 48:17-19 · 3 p’sukim · 7: 48:20-22 · 3 p’sukim · maf: 48:20-22 · 3 p’sukim · Haftarah: I Kings 2:1-12 · 12 p’sukim Commentary and Divrei Torah: Sefaria OU Torah Jewish Theological Seminary American Jewish University Soncino Chumash: pp. 180 - 183 Triennial Year 1 (Full Kriyah pp. 180 - 191) Artscroll Chumash: pp. 268 - 275 Triennial Year 1 (Full Kriyah pp. 268 - 289) Etz Chaim Chumash: pp. 250 - 257 Triennial Year 1 (Full Kriyah pp. 250 - 270) *Note that we are now doing the Triennial reading for our Shabbat Torah services. 5783 will be Triennial Year 1 **We are holding live Shabbat services back in the synagogue. We will still continue to broadcast on Zoom for those unable to come to the sanctuary. Please call the office for more information if you'd like to attend. Hebrew School at Temple Sholom of Ontario Next Hebrew School will be Sunday, January 8, 2023 First Session Sunday 10:00am - 10:40am Second Session Sunday 10:50am - 11:30am Hebrew school is back on at Temple Sholom of Ontario. We will continue in the fall hold classes virtually on Sundays starting at 10:00am PT. There will be two sessions, 40 minutes each, with a 10-minute break in between. Details will follow soon. The first session will focus on Hebrew reading and prayers. We will read from the week's Torah portion using a Chumash and an online site. Besides the main prayers used in our services, we will also learn Torah and Haftarah blessings. The second session will be a general learning session of that weekly sedrah/portion. We will also discuss notable Jewish personalities, from celebrities to prophets and kings. There will also be special topics such as gossip and evolution. Please let us know if you'd like to join us and of course if you have any questions. Adult Hebrew Reading Course Sunday, January 8, 11:45 am – 12:45 am A new Hebrew Reading course from NJOP. ***I have updated our Mi Sheberach מי שברך list for those in need of healing by removing the names of those of whom we were uncertain. Please advise if any names were removed in error. For your convenience, I am attaching this revised list to this email that only goes to members of Temple Sholom of Ontario. Thank you. *The titles in blue and underlined are "hyperlinks". If you click on any of those, it will lead to that site/URL. The hyperlink gives a descriptive title with the actual link embedded in that title. Anyone who is concerned about clicking a link or hyperlink can access any of these resources by going to my website, www.modernrabbistephen.com. You can find them in the "Blog" and "Videos" sections, as well as the "Instagram Links" by clicking on the various pictures.

https://youtu.be/WV4u_bpRZXo Parashat Vayechi 5783 / פָּרָשַׁת וַיְחִי 7 January 2023 / 14 Tevet 5783 Parashat Vayechi is the 12th weekly Torah portion in the annual Jewish cycle of Torah reading. Torah Portion: Genesis 47:28-50:26 Vayechi (“He Lived”) is the final Torah portion in the Book of Genesis. It opens as Jacob prepares for his death, making his son Joseph swear to bury him in the Cave of Machpelah. Jacob blesses Joseph’s two sons and his own 12 sons and then dies. Jacob’s sons bury him. The portion ends with Joseph’s death. [1] Triennial year 1 1: 47:28-31 · 4 p’sukim · 2: 48:1-3 · 3 p’sukim · 3: 48:4-9 · 6 p’sukim · 4: 48:10-13 · 4 p’sukim · 5: 48:14-16 · 3 p’sukim · 6: 48:17-19 · 3 p’sukim · 7: 48:20-22 · 3 p’sukim · maf: 48:20-22 · 3 p’sukim · Haftarah: I Kings 2:1-12 · 12 p’sukim Commentary and Divrei Torah: Sefaria OU Torah Jewish Theological Seminary American Jewish University Soncino Chumash: pp. 180 - 183 Triennial Year 1 (Full Kriyah pp. 180 - 191) Artscroll Chumash: pp. 268 - 275 Triennial Year 1 (Full Kriyah pp. 268 - 289) Etz Chaim Chumash: pp. 250 - 257 Triennial Year 1 (Full Kriyah pp. 250 - 270) In our triennial portion, we see Jacob seeing his own death. In preparation, he wants to bless his sons, affirming for them their own respective purpose as his sons sire nations. His first blessings go to Ephraim and Manasseh as he adopts his grandsons as his own heirs, equal to his other sons born of his two wives (Leah and Rachel) and two mistresses (Zilpan and Bilhah). Their merit was exemplary. Consider the lesson of these two lads, in whose names we even today bless our own sons. These two were special and had the integrity and character to remain true to the ethical monotheism in the realm of pagan society. Even today as half the Jewish population of the world lives outside of Israel, it is a model of behavior. We should be loyal to our respective countries and societies, but let us not get so integrated that we forget our roots. Let us continue to study Torah and Judaism and observe our commandments. Parashat Vayeji 5783 / פָּרָשַׁת וַיְחִי 7 enero 2023 / 14 Tevet 5783 Parashat Vayeji es la 12ª porción semanal de la Torá en el ciclo judío anual de lectura de la Torá. Porción de la Torá: Génesis 47:28-50:26 Vayeji ("Él vivió") es la porción final de la Torá en el Libro de Génesis. Se abre cuando Jacob se prepara para su muerte, haciendo que su hijo José jure enterrarlo en la cueva de Macpela. Jacob bendice a los dos hijos de José y a sus propios 12 hijos y luego muere. Los hijos de Jacob lo entierran. La porción termina con la muerte de José. [1] Trienal año 1 1: 47:28-31 · 4 p'sukim · 2: 48:1-3 · 3 p'sukim · 3: 48:4-9 · 6 p'sukim · 4: 48:10-13 · 4 p'sukim · 5: 48:14-16 · 3 p'sukim · 6: 48:17-19 · 3 p'sukim · 7: 48:20-22 · 3 p'sukim · maf: 48:20-22 · 3 p'sukim · Haftará: 1 Reyes 2:1-12 · 12 p'sukim Comentario y Divrei Torah: Sefaria OU Torá Seminario Teológico Judío Universidad Judía Americana Soncino Chumash: págs. 180 - 183 Año Trienal 1 (Kriyah completo págs. 180 - 191) Artscroll Chumash: págs. 268 - 275 Año trienal 1 (Kriyah completa págs. 268 - 289) Etz Chaim Chumash: págs. 250 - 257 Año trienal 1 (Kriyah completa págs. 250 - 270) En nuestra porción trienal, vemos a Jacob viendo su propia muerte. En preparación, quiere bendecir a sus hijos, afirmando para ellos su propio propósito respectivo como sus hijos padres de naciones. Sus primeras bendiciones van a Efraín y Manasés cuando adopta a sus nietos como sus propios herederos, iguales a sus otros hijos nacidos de sus dos esposas (Lía y Raquel) y dos amantes (Zilpa y Bilha). Su mérito fue ejemplar. Considera la lección de estos dos muchachos, en cuyo nombre aún hoy bendecimos a nuestros propios hijos. Estos dos eran especiales y tenían la integridad y el carácter para permanecer fieles al monoteísmo ético en el ámbito de la sociedad pagana. Incluso hoy en día, cuando la mitad de la población judía del mundo vive fuera de Israel, es un modelo de comportamiento. Debemos ser leales a nuestros respectivos países y sociedades, pero no nos integremos tanto que olvidemos nuestras raíces. Sigamos estudiando la Torá y el judaísmo y observemos nuestros mandamientos.