The opening to the Amidah prayer shifts the perspective from personal needs to the long arc of Jewish history. BY RABBI DANIELLE UPBIN YOU MIGHT ALSO LIKE Modeh Ani: Beginning the Day with Gratitude The Amidah is the centerpiece of Jewish worship, an all-encompassing prayer of praise, supplication and gratitude recited three times every day. On weekdays, the bulk of it is made up of blessings asking God for a range of things, from healing to wisdom to rain. On Shabbat, it shifts to language describing the day of rest. The Amidah for festivals cites biblical passages referring to the specific holiday. But regardless of when it is recited, every Amidah opens the same way. בָּרוּךְ אַתָּה ה’ אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ, אֱלֹהֵי אַבְרָהָם, אֱלֹהֵי יִצְחָק, וֵאלֹהֵי יַעֲקב Blessed are You, Lord our God and God of our fathers, God of Abraham, God of Isaac and God of Jacob Many liberal congregations recite a modified text that also includes the Jewish matriarchs: Sarah, Rebecca, Rachel, and Leah. Why do we open the Amidah in this way? What spiritual dimension is added by turning to “the God of our ancestors”? And why is the text so repetitive, mentioning “God of” three times? The opening of the Amidah helps us enter the proper state of mind in offering this prayer, shifting our perspective from the narrow focus of our own limited experience to a wider lens that encompasses our place in the chain of Jewish lineage. We ask God to hear our prayer not on account of our own virtues, but because of God’s love of our ancestors. We pray that we have a fighting chance in God’s eyes because we are their descendants. In Hebrew, this idea is called zechut avot, the merit of the ancestors. Addressing God in this way reminds not just us, but God as well of the unique relationships formed with our forbearers, our avot, in the Bible. All of Jewish understanding was first forged through our ancestors’ direct experience of God. And it is only through their deep-rooted faith that we today have the audacity to ask God for anything for ourselves. The avot not only established our right to pray, but also our schedule of prayer. Abraham prayed in the morning, Isaac in the afternoon, and Jacob in the evening — practices reflected in the three daily prayer services today: shacharit, minchah and maariv. The three daily Amidah recitations provide three formal opportunities to stand before God as the avot did, connecting to our past while preserving our traditions for the future. The avot also each had their own unique way of relating to God, and through their example we can find our own way of connecting with the divine. This helps explain the seemingly redundant phrase in the opening lines. Repeating “God of” suggests that the God of Abraham wasn’t precisely the God of Isaac and Jacob, which in turn invites us to ponder the nature of our own particular faith. Abraham encountered God through theological inquiry and fearless debate. He heeded the call to leave his home and forge a new faith rooted in the belief in one God. Isaac’s relationship was founded on submission. His very life was the fulfillment of a divine promise, and yet he was willing to give up his life because God commanded it. (Thankfully, this demand was only a test.) Jacob is characterized by his unwavering faith through the highs and lows of a circuitous life. Even in the most challenging moments, through mortal fear and personal tragedy, Jacob never doubted that God was with him. Reflecting on the character of our ancestors’ faith can inspire us to improve our own. Are we hospitable like Abraham and Sarah? Do we live by Isaac’s faith and take hold of Rebecca’s strength and generosity? Are we like Jacob, navigating life’s challenges without losing sight of God’s presence? Or like Rachel, who lent support to an exiled people, and Leah, with her legacy of quiet perseverance? When we enter into the sacred space of prayer, our words are more than our own. We become tethered to a chain of faith that extends back to the ground zero of Jewish prayer. The Amidah invites us to tap into the wisdom of the ages and the deeds of our ancestors, asking that God’s ear open to us as we extend their legacy into our own.

https://youtu.be/3j11d563kXo Parashat Shoftim / פרשת שׁוֹפְטִים Read on 14 August 2021 / 6 Elul 5781. Parashat Shoftim is the 48th weekly Torah portion in the annual Jewish cycle of Torah reading. Torah Portion: Deuteronomy 16:18-21:9 https://tikkun.io/#/r/5-16-18 Parashat Shoftim provides a constitution — a basic societal structure — for the Israelites. The parashah sets out rules for judges, kings, Levites, prophets, cities of refuge, witnesses, war, and unsolved murders. Triennial Year 2 14 Aug 2021 1: 18:6-8 · 3 p’sukim 2: 18:9-13 · 5 p’sukim 3: 18:14-17 · 4 p’sukim 4: 18:18-22 · 5 p’sukim 5: 19:1-7 · 7 p’sukim 6: 19:8-10 · 3 p’sukim 7: 19:11-13 · 3 p’sukim maf: 19:11-13 · 3 p’sukim Here we have the commandment to establish courts. The hierarchy of courts is established with the Sanhedrin being the highest court. It is composed of seventy wise and righteous men, with the High Priest as the 71st member and head of the court. It also establishes officers of the court to get witnesses and enforce and decisions. Furthermore, everyone gets treated equally in the courts, regardless of status in the community. “Righteousness, righteousness, shall you pursue.” Asherah trees, used for idol worship are not to be tolerated. Also, no individual altars of any kind. Animals used for offerings should be free of blemishes. Forces of nature are not to be worshipped as they do not have any divine powers. No one is sentenced to death without the consistent testimony of at least two witnesses. They will carry out the sentence. When the great Sanhedrin decides a case, all will agree to carry out the judgement. When the land is established, Israel is to request a king to govern them. That king will write a Torah for himself to study it constantly and govern by it. The king will be a native Israelite only whom Hashem will choose. The king is not to amass an exorbitant number of horses and harems. Next are discussed priestly gifts. Kohanim and Levites survive through the offerings of the people. They are to have no inheritance as Torah is their inheritance. Jews are not to attempt to foretell the future using any wizardry, omens, etc. They are to trust and have faith in Hashem and Torah. Instead, G-d will send prophets when and as needed who will communicate Hashem’s Word and only Hashem’s Word. The command to set up cities of refuge is repeated. Signs were posted to direct people to those cities. Established boundaries are to be respected and not moved so as to increase one’s property. A lone witness is not enough to convict. If two witnesses come forth to contradict two earlier witnesses, they are believed and the first set receive the punishment they conspired to have imposed on the defendant. Eye for eye, tooth for tooth is repeated. Men who go to war should not fear the enemy because Hashem is fighting with and for them. A battle priest will be assigned to inspire the soldiers. The people are encouraged to conquer their fear. Some were excused from battle: one who just consecrated a vineyard or a home or got married. Those faint of heart were also excused lest they inspire others to fear. Before battle, however, Israel was to make overtures to peace. During battle, they are not to destroy any fruit trees.

https://youtu.be/rl3NTuHU5fQ Parashat Re'eh / פרשת רְאֵה Read on 7 August 2021 / 29 Av 5781. Parashat Re'eh is the 47th weekly Torah portion in the annual Jewish cycle of Torah reading. Torah Portion: Deuteronomy 11:26-16:17 https://tikkun.io/#/r/5-11-26 In Parashat Re'eh, Moses set before the Israelites the choice between blessing and curse. Moses instructed the Israelites in the laws that they were to observe, including the law of a single centralized place of worship. Moses warned against following other gods and their prophets and set forth the laws of kashrut, tithes, the Sabbatical year, the Hebrew slave, firstborn animals, and the three pilgrim festivals. Triennial Year 2 7 Aug 2021 1: 12:29-13:1 · 4 p’sukim 2: 13:2-6 · 5 p’sukim 3: 13:7-12 · 6 p’sukim 4: 13:13-19 · 7 p’sukim 5: 14:1-8 · 8 p’sukim 6: 14:9-21 · 13 p’sukim 7: 14:22-29 · 8 p’sukim maf: 16:13-17 · 5 p’sukim Haftarah: Isaiah 54:11 - 55:5 · 12 p’sukim Moses lays out the blessings and curses that Torah offers. If the Children of Israel follow Torah once they settle in the Promised Land, they will be blessed with abundance. If they do not follow Torah and revert to idol worship, it’s as if they denigrated all of Torah and they will be cursed. Moses tells them not to erect private altars but only bring offerings to the place that hashem will show them once settled in the land. However, they can indulge in meat whenever they want, but they must drain all the blood of the animal first after shechita. They are not to indulge a false prophet. They are not to follow anyone who detracts them from Torah. Torah is perfect as it is, do not add or subtract to any of its commandments. The Israelites are to destroy any instruments of idol worship including figures and trees. They are also to destroy any fellow Israelites or villages in the Holy Land that succumbs or tries to entice to stray from Torah and worship idols. Israel is warned not to mutilate their bodies in mourning the death of a loved one. The laws of Kashrut are reviewed, eating only animals with cloven hoofs and who chew their cud, and restricted species are enumerated. Moses reviews which fish (scales and fins) and which birds can be consumed. Moses then reviews the second tithe which goes to the Levite and the widow and orphan. The Sabbatical Year is remission from loans. This is an act of charity. Lend freely and Hashem will repay your generosity and charity with prosperity. A Jewish slave goes free in the seventh year with resources to start a new life. Every first born of the flock is consecrated to Hashem. Finally, Moses reviews the three pilgrimage festivals and Pesach, Shavuot and Succot.

This Friday night practice is taken from the priestly blessing. BY TAMAR FOX Many Jewish parents embrace the custom of blessing their children on Friday evening. This custom is a nice way of bringing gratitude and spirituality into your family. On Shabbat and at other special occasions, it can contribute to a special feeling of closeness between you and your children. The words of the blessing are taken from the priestly blessing (Numbers 6:24-26) and the introduction is altered depending on whether the child being blessed is a boy or girl. For boys, the introductory line is: May you be like Ephraim and Menashe. יְשִׂימְךָ אֱלֹהיִם כְּאֶפְרַיְם וְכִמְנַשֶּׁה Yesimcha Elohim k’Ephraim v’chi-Menashe. For girls, the introductory line is: May you be like Sarah, Rebecca, Rachel, and Leah. יְשִׂימֵךְ אֱלֹהיִם כְּשָׂרָה רִבְקָה רָחֵל וְלֵאָה Yesimech Elohim k’Sarah Rivka Rachel v’Leah For both boys and girls, the rest of the blessing is: May God bless you and protect you. יְבָרֶכְךָ יְהוָה וְיִשְׁמְרֶךָ Yivarechecha Adonai v’yishmerecha May God show you favor and be gracious to you. יָאֵר יְהוָה פָּנָיו אֵלֶיךָ וִיחֻנֶּךָּ Ya’er Adonai panav eilecha vichuneka May God show you kindness and grant you peace. יִשָּׂא יְהוָה פָּנָיו אֵלֶיךָ וְיָשֵׂם לְךָ שָׁלום Yisa Adonai panav eilecha v’yasem lecha shalom https://youtu.be/VO3irwYbIjE The blessing is performed differently in every family. In some traditional homes, only the father blesses the children. In other families, both parents give blessings–either together and in unison, or first one parent, followed by the other. In some homes the mother blesses the girls and the father blesses the boys. Usually the person giving the blessing places one or both hands on the child’s head. Some parents bless each child in succession, working from oldest to youngest. Others bless all of the girls together, and all of the boys together. After the blessing, some parents take a moment to whisper something to their child–praising him or her for something he or she did during the week, or conveying some extra encouragement and love. Almost every family concludes the blessing with a kiss or a hug. There are also different customs as to when the blessing is recited. Some families bless their children immediately before or after Kiddush. Others prefer to bless just after lighting the Shabbat candles. In some families with grown children who no longer live at home, this blessing is imparted over the phone on Fridays. Why Ephraim and Menashe? It seems strange that the blessing for boys singles out Ephraim and Menashe instead of the patriarchs, Abraham, Isaac, and Jacob — or, for that matter, any other great biblical leaders who were men (Joseph, Moses, King David, King Solomon). A few answers have been proposed. The view most commonly held is that of contemporary Israeli Rabbi Mordechai Elon who wrote that Ephraim and Menashe are the first pair of brothers in the Bible who do not see each other as competitors. They do not struggle for power, and their dynamic as a family never seems to be the source of great difficulty in either of their lives. By blessing our children to be like Ephraim and Menashe we seek to bestow upon our children the legacy of peace and harmony between brothers. Another interpretation, by 19th-century Israeli Rabbi Shmuel Hominer, notes that Ephraim and Menashe grew up in Egypt, unlike the patriarchs who all grew up in Israel. Ephraim and Menashe maintained their distinct identity as Israelites, even though they lived in a place where they were surrounded and outnumbered by the Egyptians and their gods. The ability to remain faithful to Judaism, even when it is a struggle, is a legacy that we want to pass on to our children. Special Occasions Beyond the weekly blessing on Friday nights, many parents recite this blessing on special occasions, such as at a child’s brit milah or naming ceremony, bar or bat mitzvah, and wedding. Any important milestone in a child’s life, from the first day of school to birthdays, to the day they graduate high school or college, can be appropriately marked with this blessing.

https://youtu.be/zh1SZo17lL0 Parashat Eikev / פרשת עֵקֶב Read on 31 July 2021 (22 Av 5781). Parashat Eikev is the 46th weekly Torah portion in the annual Jewish cycle of Torah reading. Torah Portion: Deuteronomy 7:12-11:25 https://tikkun.io/#/p/eikev Parashat Eikev tells of the blessings of obedience to God, the dangers of forgetting God, and directions for taking the Land of Israel. Moses recalls the making and re-making of the Tablets of Stone, the incident of the Golden Calf, Aaron's death, the Levites' duties, and exhortations to serve God. Triennial Year 2 31 Jul 2021 1: 9:4-10 · 7 p’sukim 2: 9:11-14 · 4 p’sukim 3: 9:15-21 · 7 p’sukim 4: 9:22-29 · 8 p’sukim 5: 10:1-5 · 5 p’sukim 6: 10:6-8 · 3 p’sukim 7: 10:9-11 · 3 p’sukim maf: 11:22-25 · 4 p’sukim Moses reminds the Children of Israel that if they observe the covenant and commandments, Hashem will reward them. The people need to remember all that G-d did for them and have faith that Hashem will look over them. G-d will also make sure our enemies do not conquer us, but defeat them. Moses reminds them that G-d will provide for them and give them prosperity, but they should continue to observe the commandments when prosperous. The people should also not think that it is because of their merit or righteousness alone and the wickedness of the Canaanite tribes that they will possess the land, but mostly because of G-d’s promise to the Patriarchs. Moses reviews how he received the Ten Commandments from Hashem and how the people made the Golden Calf. Moses then destroyed the first set of stone tablets and once again ascended Mt. Sinai where he implored Hashem to forgive them. After another forty days and nights of not eating or drinking, he returned with a second set. The Levites are consecrated as the Priests. The end of Ekev also includes the second paragraph of the Shema. Whereas the first paragraph addresses G-d’s sovereignty, the second addresses accepting the responsibility of the commandments.

https://www.myjewishlearning.com/article/tu-bav/ Tu B'Av / טוּ בְּאָב Tu B'Av (Minor Jewish holiday of love) for Hebrew Year 5781 begins at sundown on Friday, 23 July 2021 and ends at nightfall on Saturday, 24 July 2021. Tu B'Av (Hebrew: ט״ו באב, the fifteenth of the month Av) is a minor Jewish holiday. In modern-day Israel, it is celebrated as a holiday of love (Hebrew: חג האהבה‎, Hag HaAhava), similar to Valentine's Day. It has been said to be a "great day for weddings". Tu B’Av , the 15th Day of Av, is both an ancient and modern holiday. Originally a post-biblical day of joy, it served as a matchmaking day for unmarried women in the Second Temple period (before the fall of Jerusalem in 70 C.E.). Tu B’Av was almost unnoticed in the Jewish calendar for many centuries but it has been rejuvenated in recent decades, especially in the modern state of Israel. In its modern incarnation it is gradually becoming a Hebrew-Jewish Day of Love, slightly resembling Valentine’s Day in English-speaking countries. There is no way to know exactly how early Tu B’Av began. The first mention of this date is in the Mishnah (compiled and edited in the end of the second century), where Rabban Shimon ben Gamliel is quoted saying: There were no better (i.e. happier) days for the people of Israel than the Fifteenth of Av and Yom Kippur, since on these days the daughters of Israel/Jerusalem go out dressed in white and dance in the vineyards. What were they saying: Young man, consider whom you choose (to be your wife)? (Ta’anit, Chapter 4) Origins of the Date The Gemara (the later, interpretive layer of the Talmud) attempts to find the origin of this date as a special joyous day, and offers several explanations. One of them is that on this day the Biblical “tribes of Israel were permitted to mingle with each other,” namely: to marry women from other tribes (Talmud, Ta’anit30b). This explanation is somewhat surprising, since nowhere in the Bible is there a prohibition on “intermarriage” among the 12 tribes of Israel. This Talmudic source probably is alluding to a story in the book of Judges (chapter 21): After a civil war between the tribe of Benjamin and other Israelite tribes, the tribes vowed not to intermarry with men of the tribe of Benjamin. It should be noted that Tu B’Av, like several Jewish holidays (Passover, Sukkot, Tu Bishvat) begins on the night between the 14th and 15th day of the Hebrew month, since this is the night of a full moon in our lunar calendar. Linking the night of a full moon with romance, love, and fertility is not uncommon in ancient cultures. For almost 19 centuries — between the destruction of Jerusalem and the re-establishment of Jewish independence in the State of Israel in 1948 — the only commemoration of Tu B’Av was that the morning prayer service did not include the penitence prayer (Tahanun). In recent decades Israeli civil culture promotes festivals of singing and dancing on the night of Tu B’Av. The entertainment and beauty industries work overtime on this date. It has no formal legal status as a holiday — it is a regular workday — nor has the Israeli rabbinate initiated any addition to the liturgy or called for the introduction of any ancient religious practices. The cultural gap between Israeli secular society and the Orthodox rabbinate makes it unlikely that these two will find a common denominator in the celebration of this ancient/modern holiday in the foreseeable future.

https://youtu.be/wmfuS4_X4ZQ Parashat Vaetchanan / פרשת וָאֶתְחַנַּן Read on 24 July 2021 (15 Av 5781). Parashat Vaetchanan is the 45th weekly Torah portion in the annual Jewish cycle of Torah reading. Torah Portion: Deuteronomy 3:23-7:11 Parashat Vaetchanan tells how Moses asked to see the Land of Israel, made arguments to obey the law, recounted setting up the Cities of Refuge, recited the Ten Commandments and the Shema, and gave instructions for the Israelites' conquest of the Land. Moses again tells of beseeching Hashem to let him cross the Jordan and be in the Promised Land. Again Hashem turns him down and tells him he just needs to accept the judgment. Moses then tells the Children of Israel that the Torah they have is perfect and shouldn’t add or subtract to its precepts as this is Hashem’s Teaching. They should also not worship any creatures or heavenly bodies. He warns them that later generations will succumb to idolatry and be cast out of the Land, but will eventually repent and return. Moses then sets up three cities of refuge on the other side of the Jordan in the territories of Gad, Reuben and Manasseh. Next is the repetition of the Ten Commandments. A difference between here and their introduction in Exodus refers to Shabbat. In Exodus, the Children of Israel are told to remember Shabbat, here this new generation is told to safeguard, more of a negative commandment. Moses reiterated that the people stated that “we will do and we will hear” as their commitment before receiving the Ten Commandments at Sinai. Moses tells them that they shall live the commandments and they will prolong their days in the land they will posess. Next is the repeat of the Shema and the Ve’Ahavta, the first paragraph of the Shema. Following that, Moses warns the people not to allow the prosperity that they will achieve make them forget Torah. They should also teach Torah to their children. Moses assures the Children of Israel that when they do battle with the seven Canaanite nations, even though they are mightier and more powerful, they will win. He also warns them not to intermingle or intermarry with them, lest they adopt their ways. They should destroy the symbols of their idolatry. Shabbat Nachamu / שַׁבָּת נַחֲמוּ Shabbat Nachamu (Shabbat after Tish'a B'Av (Shabbat of Consolation)) for Hebrew Year 5781 begins at sundown on Friday, 23 July 2021 and ends at nightfall on Saturday, 24 July 2021. Shabbat Nachamu ("Sabbath of comfort/ing) takes its name from the haftarah from Isaiah in the Book of Isaiah 40:1-26 that speaks of "comforting" the Jewish people for their suffering. It the first of seven haftarahs of consolation leading up to the holiday of Rosh Hashanah, the Jewish New Year.

https://www.myjewishlearning.com/article/tisha-bav-101/ Tisha B'Av, the ninth day of the month of Av, is the major day of communal mourning in the Jewish calendar. YOU MIGHT ALSO LIKE A Communal Mourning TISHA B'AV The Book of Lamentations BIBLE Tisha B’Av , the ninth day of the month of Av (which month coincides with July and/or August), is the major day of communal mourning in the Jewish calendar. Although a large number of disasters are said to have befallen the Jews on this day, the major commemoration is of the destruction of the First and Second Temples in Jerusalem in 586 B.C.E. and 70 C.E., respectively. Central to the observance of this day is fasting. Tisha B’Av Ideas & Beliefs Although the exact date of the destruction of each of the Temples–the ancient centers of Jewish life and practice–are unknown, tradition dates the events to Tisha B’Av. Indeed, the rabbis of the Talmudic age made the claim that God ordained this day as a day of disaster as punishment for the lack of faith evidenced by the Israelites during their desert wanderings after the exodus from Egypt. During the course of the centuries, a number of tragedies have clustered around this day, from the expulsions of the Jews from England and Spain to more localized disasters. Tisha B’Av is therefore observed as a day of communal mourning, which is expressed through fasting and the abstention from pleasurable activities and extraneous diversions. A whole literature of dirges appropriate to this day of mourning, beginning with the biblical Book of Lamentations on the destruction of the First Temple, has been created to serve the needs of the Jewish community at this time. Tisha B’Av Rituals & Practices A three week period of low-level mourning leads up to the holiday of Tisha B’Av; the three weeks commemorate the final siege of Jerusalem that led to the Second Temple’s destruction in 70 C.E. During this period it is traditional to refrain from public celebrations, such as weddings, and many traditional men refrain from shaving, reflecting their practice during personal mourning periods. The last nine days of these three weeks culminating in Tisha B’Av are an even deeper period of mourning, during which traditional Jews avoid eating meat; some who did not previously take on certain aspects of mourning, such as refraining from shaving, will assume these signs of mourning during these nine days. Tisha B’Av itself is a day of intense mourning, whose practice mirrors that of Yom Kippur in many respects. It is a day of fasting, on which one also is to refrain from washing, sexual activity, using perfume and other such ointments, and wearing leather. The Book of Lamentations (Megillat Eicha) and other dirges (kinot) are read in the synagogue. Find prayer resources for Tisha B’Av services here. Visits to cemeteries reflect the mood of the day, which continues even at the break fast meal at the conclusion of Tisha B’Av, when neither meat nor wines are traditionally consumed.

https://youtu.be/_Z_PgM0vpkE Parashat Devarim / פרשת דְּבָרִים Read on 17 July 2021 (8 Av 5781). Parashat Devarim is the 44th weekly Torah portion in the annual Jewish cycle of Torah reading. Torah Portion: Deuteronomy 1:1-3:22 Parashat Devarim recounts how Moses appointed chiefs, the episode of the Twelve Spies, encounters with the Edomites and Ammonites, the conquest of Sihon and Og, and the assignment of land for the tribes of Reuben, Gad, and Manasseh. This begins the last book of the Torah as Moshe Rabbeinu addresses the new generation about to take the Promised Land. Deuteronomy has also been called Mishnah Torah, or repetition or explanation of the Torah. While most of it is a review of previous laws, there are also seventy new laws appropriate for the new land. Moses reviews some of the places that the Children of Israel was at during the forty years in the Wilderness. Instead of rebuking them for being seduced by Midianite women, complaining about just having manna to eat and Korah’s rebellion, for example, he mentions the places where they occurred. The Torah then identifies the date as the eleventh month of the fortieth year. Moses discusses the boundaries of the new land. He then repeats his exhortation to Israel to create a judicial system with a hierarchy of courts run by wise men who show no favoritism. Moses then reviews the incident of the spies to point out that the last generation did not have the fortitude to trust Hashem for the strength to win battles. Hashem now commands Israel to pass through Esau’s territory of Seir and purchase supplies from them. They are also to pass through Moab and not engage them. Hashem now commands Israel to march towards the land, bypassing Ammon, people also descended from the second of Lot’s (Abraham’s cousin) daughters. Moses then recounts the successful battles the Children of Israel waged including giving land east of the Jordan River to Gad, Reuben and two clans of Manasseh. Shabbat Chazon / שַׁבָּת חֲזוֹן Shabbat Chazon (Shabbat before Tish'a B'Av (Shabbat of Prophecy/Shabbat of Vision)) for Hebrew Year 5781 begins at sundown on Friday, 16 July 2021 and ends at nightfall on Saturday, 17 July 2021. Shabbat Chazon ("Sabbath [of] vision" שבת חזון) takes its name from the Haftarah that is read on the Shabbat immediately prior to the mournful fast of Tisha B'Av, from the words of rebuke and doom coming from Isaiah in the Book of Isaiah 1:1-27. It is also referred to as the Black Sabbath due to its status as the saddest Shabbat of the year (as opposed to the White Sabbath, Shabbat Shuvah, immediately precededing Yom Kippur).

The mystical poem sung during Kabbalat Shabbat services is a model for our relationship with God -- and with each other. BY SARA ESTHER CRISPE Love. It’s a simple word, but virtually impossible to define or truly understand. Is it a feeling? A state of being? A noun? A verb? And while we may struggle to put it into words or explain it, we all seek it in one way or another. From a Jewish mystical perspective, the entire Torah can be understood as a manual for having loving and healthy relationships. Jewish mysticism teaches that all of creation is a marriage between human beings and God. One clear allusion to this is that the first and last letters of the Torah spell the Hebrew word for heart, lev, our primary symbol for love. So it should be no surprise that Shabbat, the culmination of the week, is also the day we focus on love. Shabbat is the time we stop creating and connect to being, and where we make our relationships our priority. Even the word Shabbat is a poetic contraction for the Hebrew words shalom bayit, which means “peace in the home,” the goal that all relationships should strive for. One of the most well-known prayers that ushers in Shabbat is Lecha Dodi, a poem written by Rabbi Shlomo HaLevi Alkabetz, a great Jewish mystic who lived in the 16th century. The title translates to “Come out my Beloved.” It begins with the words: Lecha dodi, likrat kallah, penei Shabbat n’kabalah, which means: “Come, beloved to greet the bride! Let us receive the Shabbat.” We learn in the Midrash that each day of creation was partnered. Days 1 and 4 are connected to light, days 2 and 5 with water and the oceans, days 3 and 6 with earth and vegetation. Yet day 7, Shabbat, had no partner. So God promised Shabbat that it would not be alone and the Jewish people would be its partner. Therefore, as Shabbat begins, we go out to greet our beloved, like a groom would greet his bride. It is known that Rabbi Isaac Luria, known as the Arizal, the foremost teacher of Jewish mysticism, would go out to the fields to greet Shabbat. From this we learn that if we want our beloved to come out (out of their shell, come towards us, be open) we need to make the effort to take the first step and go out and greet them. To connect with someone requires a willingness to work, to trust and to be vulnerable. The second verse states: Shamor v’zachor b’dibur echad. This translates to: “Guard and remember in one word.” The idea of zachor, remembrance of Shabbat, is the fourth of the Ten Commandments. But here we have a twist. Guarding (or observing) Shabbat and remembering it must be united. The Talmud explains that God miraculously uttered both words simultaneously Shavuot 20b, so we can understand literally how they were one. But the lesson it teaches must be integrated into our interpersonal relationships. Remembrance is generally of things past, while guarding is very much focused on the present and the future. Both are needed and intertwined. Why is remembering the past so important? Often we hear that the past should be left in the past. And yet, Judaism teaches us that we always remember what was to ensure that we repeat what was positive and avoid what was negative. In my work as a relationships coach, couples often seek me out when things are really problematic. When there is so much tension, hurt and difficulty in a relationship, it is hard for either partner to understand how anything ever worked between them. One of the first things I do is try to bring them back to a memory of when they were happy, when they saw the other as beloved and felt the intense love that they had on their wedding day. When a couple can remember when things were healthy and positive, they have a starting point. They have something they can tap into and work toward achieving again. But to do so, they must actively remember those thoughts, feelings and actions that resulted in intense feelings of love and connectedness. In Lecha Dodi, we start with shamor, with guarding. Protect your love. Protect yourself from distraction, temptation or simply boredom. Healthy relationships require constant work. They require effort at ensuring that the other person is always a priority. Complacency results in laziness, which leads to taking advantage of the other. One of the ways we avoid this is by guarding our time. Just as on Shabbat we stop working and focus on the internal, so too we must ensure that there is always time that is dedicated to the relationship. And protect yourself. Ensure you take time each day to think about your relationship, to focus on your partner, to recognize the blessing of having someone in your life who loves and cares about you. We must guard and protect what is valuable to us, and our relationship is the most precious thing of all. We do this through remembering the past we share together, ensuring that we work constantly and consistently on the present, and prepare together for a solid and healthy future. Then shamor and zachor are truly one. Lecha Dodi continues for another seven stanzas, each referring to different aspects of our relationship with Shabbat. Each of those can, in turn, be connected to our relationships with one another. Between each stanza, we sing again “Come, beloved to greet the bride! Let us receive the Shabbat,” for a total of nine repetitions. The poem begins with this line and ends with this line, reminding us that these messages need to be remembered, guarded and repeated. Sara Esther Crispe is a writer, motivational speaker, and life and relationships coach. She is the founder of LuminStory.org and co-director of Interinclusion, an educational non-profit celebrating the convergence between contemporary arts and sciences and timeless Jewish wisdom. She lives with her family in Danby, Vermont, where they run experiential Jewish retreats.

https://youtu.be/JayAOpDpgZQ Parashat Matot-Masei / פרשת מַּטּוֹת־מַסְעֵי Read on 10 July 2021 (1 Av 5781). Parashat Matot-Masei is the 42nd and 43rd weekly Torah portion in the annual Jewish cycle of Torah reading. Torah Portion: Numbers 30:2-36:13 Parashat Matot discusses laws of vows, the destruction of Midianite towns, and negotiations of the Reubanites and Gadites to settle land outside of Israel. Parashat Masei discusses the stations of the Israelites' journeys, instructions for taking the land of Israel, cities for the Levites and refuge, and the daughters of Zelophehad. This week is another double portion. Matot starts out discussing vows and oaths. These were usually taken in time of distress or to give thanks. A vow (neder) either consecrates an object to Hashem or prohibits an object (such as a food). An oath imposes someone to either do something or abstain from doing something. If a woman takes either of these, either their father or husband (depending on whether she is married or not) can annul it on the day they hear about it. Next, Hashem tells Moses to carry out the commandment to wage war with the Midianites. Phinehas is sent with them as the battle priest. Balaam is executed as part of this campaign. Afterward, the soldiers go through a purification ritual, spending seven days outside the camp. The spoils of the war are then divided with one five-hundredth for the priests and one fiftieth for the Levites. The tribes of Reuban and Gad ask Moses for permission to settle east of the Jordan river because the land was conducive to their cattle grazing. They agree that they will continue to fight with Israel to conquer the rest of the land. Moses grants them their request and also place two of the clans of Manasseh there as well. Numbers 32:22 has been interpreted by the Rabbis that not only should a person’s conscience by clear, but they should act in a way that doesn’t invite suspicion. The sinner’s consequence will always find them. Masei reviews the journeys of Israel after they left Egypt, giving an accounting of where they camped over the thirty-nine years in the Wilderness and the march towards the Promised Land in the fortieth year. Each location had a specific experience. Israel is then commanded to drive out the current inhabitants and destroy their idols. The land is then divided according to lot. The Torah gives landmarks to mark the boundaries, but the sages disagree as to the exact boundaries. Most agree they were the Mediterranean Sea to east of the Jordan River, north to Mount Hor and south to the Brook of Egypt and the Dead Sea. The Israelites are also told to establish forth-eight cities for the Levites. The cities are intermingled in the land so that they can be accessible to the other tribes. Among those are six cities of refuge for people who unintentionally cause death to escape the blood avenger, a relative who will vindicate the death. The difference between murder and manslaughter is discussed. Determination of which was carried out by due process. The exile of the manslayer ended with the death of the current high priest. A convicted murderer was always condemned to death, life for life. As a compromise to allowing daughters to inherit land (if there was no son), they had to marry within their tribe. This allowed the land to stay in that tribe. Otherwise, it might pass to another tribe. Thus closes the book of Numbers. חזק חזק ונתחזק

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