Parashat Terumah 5781 Parashat Terumah / פרשת תְּרוּמָה Read in the Diaspora on 20 February 2021 (8 Adar 5781). Parashat Terumah is the 19th weekly Torah portion in the annual Jewish cycle of Torah reading. Torah Portion: Exodus 25:1-27:19 Shabbat Zachor / שַׁבָּת זָכוֹר Shabbat Zachor (Shabbat before Purim) for Hebrew Year 5781 begins at sundown on Friday, 19 February 2021 and ends at nightfall on Saturday, 20 February 2021. The word “Terumah” has no direct translation into English. The closest meaning is “portion”. Hashem tells Moshe Rabbeinu that he will be building the “Mishkan”, the portable Tabernacle that will accompany the Israelites on their journey through the wilderness to the promised land. All Israelites whose “heart so moves [them}” to bring gifts. These will be gold, silver, and copper; blue, purple and crimson yarns, fine linen and goats’ hair; skins and acacia wood; and oil and spices. From these materials, craftsmen will construct. The first described are the articles and furniture that will be placed inside the Mishkan. These will be the altar for the daily sacrifices; the ark that will contain the Ten Commandments; the table upon which will be the racks for the twelve loaves of showbread; and the Menorah. Finally, they would also build an altar for the Holy of Holies, the inner sanctum into which only the High Priest would go during Yom Kippur to make atonement for the people. The ark’s cover was hammered out of pure gold, and on its cover stood two winged cherubim (angels with faces like children). Each article was to be constructed out of acacia wood and overlaid with gold and silver. The Menorah—which was seven-branched—was to be hammered out of a single ingot of gold. Moses had a hard time imagining what it would look like so Hashem helped him construct it. Wood was also made into planks for the four sides of the Tabernacle. Goat hair was used to make an outer curtain and fine linen for the inner curtains. These would also be used to seal off the Holy of Holies. This is also Shabbat Zachor ("Sabbath [of] remembrance” שבת זכור). This is the Shabbat immediately preceding Purim. Deuteronomy 25:17-19, describing the attack by Amalek, is recounted. There is a tradition from the Talmud that Haman, the antagonist of the Purim story, was descended from Amalek. The portion that is read includes a commandment to remember the attack by Amalek, and therefore at this public reading both men and women make a special effort to hear the reading.

Parashat Mishpatim 5781 Parashat Mishpatim / פרשת מִּשְׁפָּטִים Read in the Diaspora on 13 February 2021 (1 Adar 5781). Parashat Mishpatim is the 18th weekly Torah portion in the annual Jewish cycle of Torah reading. Torah Portion: Exodus 21:1-24:18 “Mishpatim” (Ordinances/Judgements/Rules) continues the enumerating of mitzvot after the giving of the Ten Commandments. The first ordinance that is addressed is the treatment of the slave. Those who are serving a Jewish master either because they are poor and need to earn money to restart their lives or a thief paying off a penalty are the most vulnerable and the bottom rung of the socioeconomic scale. They have to be treated with respect. If the master maims them in some way, they earn their freedom immediately. Some of the sages say that the other laws discussed follow the tenth commandment about coveting their fellow’s belongings. Rather than work hard and earn more money to purchase things, they will instead steal. The laws discuss the penalties of replacing what they stole plus double or paying back the value. The portion, in that context, addresses lex talionis, or the law of retribution. This is “eye for eye, tooth for tooth, life for life”. The commentary is very explicit is stating that this is not to be taken literally, unlike the Code of Hammurabi. Since this law in embedded within verses that discuss compensation based on value of goods stolen, for example, it is the value of the loss of function is assessed, and that is the penalty. The only exception is when someone lays in wait and murders someone. In that case, and only that case, is life for life taken literally. As such, when all other avenues to exonerate the person are exhausted and the person is found guilty beyond a reasonable doubt, the sentence is carried out. This portion also expands on the ninth commandment of bearing false witness. The Torah tells us we are also not to gossip or join with others in the commission of spreading falsehoods. People appearing before a court are to be treated equally, without considering whether they are rich or poor, or have status. Other notable mishpatim that are included in this portion are: The prohibition against cooking meat with milk and the mitzvah of prayer. Hashem promises to bring the people of Israel to the Holy Land, and warns them against the pagan ways of its current people. Finally, the people of Israel proclaim, “We will do and we will hear all that G‑d commands us.” Moses goes up Mt. Sinai for 40 days and 40 nights to receive the Torah from G-d and leaves Aaron and Hur in charge of the camp during his absence. The portion describes the three times that Moses goes up to Mount Sinai to receive the law. This, by the way, is why there are three steps up to the bema in our sanctuary and why we take three steps back and then three steps forward before the individual recitation of the Amidah.

These "verses of praise" seek to reorient us away from egocentrism. BY RABBI ELISHA FRIEDMAN Pesukei d’Zimra — literally “verses of praise” — is the first section of daily morning prayer services. Composed of lengthy recitations from the end of the Book of Psalms and other poetic verses, it is commonly understood to be a mere introductory section to the more exciting prayers to come — the Shema and the Amidah, filled as they are with statements of core Jewish theology and human requests of God. Pesukei d’Zimra is much less exciting. These are verses intended to put us in the mood for prayer, but they are not the prayer itself. It’s not uncommon for regular attendees at morning services to time their arrival so as to miss some or all of this beginning material and be there for only the more exciting stuff. Many commentators find the source for these preparatory prayers in a teaching from the Talmud: “One should always set forth praise of the Holy One, blessed be He, and then pray for his own needs.” (Berachot 32a) This principle is derived from Moses, who provided the template for prayer by first praising God and only then proceeding to his personal request. Deuteronomy 3:24-25 It seems logical that we ought to be hesitant and cautious before directly asking God for our needs. Only after praising God’s kindnesses and acknowledging His prior gifts to us have we earned the right to ask for more. This is appropriate even when dealing with human benefactors. But Pesukei d’Zimra has something more vital to impart as we begin not only our daily prayers, but the day itself. This can be seen by the careful selection of verses which we recite as part of this preparatory section. We begin: “Blessed be He who spoke, and the world came into being; blessed be He.” The next paragraph begins: “Praise the Lord, call out in His name; let it be known amongst nations His actions.” Later on: “The Lord has set up his throne in the heavens, and his kingdom rules over all.” “From the rising of the sun to its setting let the Lord’s name be praised. High above all nations is the Lord; above the heavens is His glory,” we recite. And on it goes. Compared to the heights Jewish liturgy can reach, this kind of language can seem quite banal. The codifiers of the prayers could easily have chosen more stirring prayers, but they didn’t. And that was intentional. The verses recited in Pesukei d’Zimra reinforce an important idea: We are small and God is vast. They provide perspective on our desires. Our needs may seem all-important and the challenges we face overwhelming, but we are not the center of the world. This is the default human attitude, to see ourselves at the center of everything, but Pesukei d’Zimra quickly reorients us. Our first prayers of the day bring us to back the reality that however great our problems appear to us, they don’t amount to much in the larger scheme of things. Pesukei d’Zimra is a daily reminder of our own relative insignificance. “You give it open-handedly, feeding every creature to its heart’s content,” reads a famous passage from the Ashrei prayer, composed mostly of excerpts from Psalm 145. This reminds us that every creature seeks to survive and sustain itself from God’s bounty — not just us. “He is the healer of the broken-hearted,” we say. Our problems, large though they may loom, do not last forever. Later in the service, we come to the Amidah, filled with its series of stirring requests of God. The Amidah prayer seeks to change the world around us — asking for peace, for health, for rain in its time. Our own needs occupy center stage. Pesukei d’Zimra is different. It seeks not to change the world, but to change us, inviting us to see the world, ourselves, and our needs and wants from the vantage point of the transcendent. Reciting it enables us to pray properly by placing our own needs in the proper context. Only with that perspective are we prepared to beseech God with our many requests. By the time we’re done with the Pesukei d’Zimra, we are ready to face God, to face a new day, and to face ourselves. Rabbi Elisha Friedman was ordained at Yeshiva University and serves as the rabbi of Congregation Kesher Israel in Harrisburg, Pennsylvania.

Friday Night Shabbat Ma'ariv (January 29, 2021) https://www.facebook.com/TempleSholomofOntario/videos/479124690143087 https://youtu.be/eqRXYe33FOs Saturday Morning Shabbat Shachrit (January 30, 2021) https://www.facebook.com/TempleSholomofOntario/videos/116596383621331 https://youtu.be/jOHC2Qgl0DI Tu B'Shevat Sedar starting with Havdallah https://www.facebook.com/TempleSholomofOntario/videos/3652339574813772

Parashat Yitro 5781 Parashat Yitro / פרשת יִתְרוֹ Read in the Diaspora on 6 February 2021 (24 Sh'vat 5781). Parashat Yitro is the 17th weekly Torah portion in the annual Jewish cycle of Torah reading. Torah Portion: Exodus 18:1-20:23 Parashat Yitro / פרשת יִתְרוֹ Read in the Diaspora on 6 February 2021 (24 Sh'vat 5781). Parashat Yitro is the 17th weekly Torah portion in the annual Jewish cycle of Torah reading. Torah Portion: Exodus 18:1-20:23 Jethro, Moses’ father-in-law, shows up with Moses’ wife, Tzipporah, and his two sons, Gershom and Eliezer. Jethro said that he heard how HaShem rescued the Children of Israel from the bondage of Egypt and destroyed Pharaoh and his army who pursued the Israelites after they left Egypt’s captivity. Jethro offers sacrifices to Hashem and this is seen as Jethro, who is described as a priest of Midian, accepting Hashem as his G-d. Jethro sees that Moses is spending his entire day acting as judge for his people’s disputes. Jethro tells Moshe Rabbeinu that he will wear both himself and his people out by being the sole judge. Jethro advises Moshe to train some elders so that they, too, can adjudicate disputes. He tells him to delegate to chiefs of thousands, hundreds, fifties and tens to hear lesser cases. Moses adopts that system. The Children of Israel then travel to the foot of Mount Sinai. G-d tells Moses to have the people prepare for three days to receive His Law. Only Moses will ascend the mountain while the people will observe. There, after the people say “All that the L-RD has spoken we will do!”, Moses receives the Ten Commandments: 1) I am the Lord thy god, who brought thee out of the land of Egypt, out of the house of bondage. 2) Thou shalt have no other gods before Me. 3) Thou shalt not take the name of the Lord thy God in vain. 4) Remember the Sabbath day to keep it holy. 5) Honor thy father and thy mother. 6) Thou shalt not murder. 7) Thou shalt not commit adultery. 8) Thou shalt not steal. 9) Thou shalt not bear false witness against thy neighbor. 10) Thou shalt not covet anything that belongs to thy neighbor. (https://www.jewishvirtuallibrary.org/the-ten-commandments)

This prayer recited during the Amidah is a bit of an outlier in the liturgy. BY RABBI ARIELLA ROSEN I have distinct memories of being in synagogue services as a child and trying to mimic everyone around me when we arrived at the moment of Kedushah. I followed my mother’s instructions. Stand still and tall with your legs together. Bow left, right, and center. Go up on your toes. Before I even knew the words, I knew the motions. The Kedushah is a full-body experience, and its nearly aerobic choreography is unparalleled anywhere else in the service. This is perhaps intentional, because the Kedushah offers an unparalleled experience. While the rest of our prayers give us words for reflecting on our relationship with God as a community and as individuals, the Kedushah is different. Recited in the midst of the Amidah prayer, which acknowledges our relationship with the God who performs wonders for us and supports us in our needs, the Kedushah seems a bit of an outlier. That is because during the Kedushah we are not human beings; for a brief moment in time, we pretend we are angels. Though the text varies slightly depending on the service, the Kedushah always invokes the angels, and is punctuated by biblical verses that tell of the words of praise spoken by these heavenly beings. It begins by mimicking the angelic call to readiness, referencing the prophet Isaiah’s vision of God. In it, he describes angels (called seraphs) attending to God who is sitting on a magnificent throne: vekara zeh el zeh v’amar (“each one called out to the other and said”) Isaiah 6:1-2. In that moment — bowing first to the left, then to the right, then straight ahead — we too are seeking one another out, making sure we’re all on the same page and ready for this sacred task and this sacred moment. Once we have done so, we rise up, reaching toward the heavenly realm, propelling ourselves upward on our toes as we recite: Kadosh, kadosh, kadosh. Holy, holy, holy is the Lord of Hosts, whose glory fills the entirety of the earth. Isaiah 6:3 In this moment, singing in angelic unison, we are meant to be part of something greater than ourselves. We are meant to be part of something that even the most creative human minds could not imagine. Truthfully, though, I find the experience a bit unnatural. We aren’t angels. The stance we take for the Kedushah — legs together to mimic the angels whom tradition teaches stand on one fused leg — is not a comfortable one, but rather one which requires focus to stay balanced. And perhaps that’s the point. We stand at attention, challenging ourselves to reach toward a realm that is inaccessible to us in order to remember who and what we truly are. Eventually, gravity has to take over. We come back down on our heels, we separate our feet and find our balance. We return to our human form. I’m reminded in this moment of my fallibility, and my need to be tethered to the earth. I’m not an angel, nor should I be. I have a job to do here. Rabbi Adin Steinsaltz writes, “If God had wanted man to become an angel and to do everything as such, He would simply have created more angels. But His wish was to create man.” Even as we take a moment to behave like the angels, as we do all that we can to leap up and off this earth into the divine realm, we are pulled back down to earth where we belong. As the Kedushah prompts us to reach toward the divine, our job is to embody godliness on earth through our actions and relationships. While the Kedushah is perhaps the most sacred moment of the service, I find that its true power comes when we land back on our heels, separate our feet, and realize what a gift it is to be human. Rabbi Ariella Rosen is the director of admissions for the cantorial and rabbinical schools of the Jewish Theological Seminary.

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Parashat Beshalach 5781 Parashat Beshalach / פרשת בְּשַׁלַּח Read in the Diaspora on 30 January 2021 (17 Sh'vat 5781). Parashat Beshalach is the 16th weekly Torah portion in the annual Jewish cycle of Torah reading. Torah Portion: Exodus 13:17-17:16 In Parashat Beshalach, we see the culmination of the plagues. Pharaoh sees that he is fighting against the power of the Universe itself, Hashem, and his resistance is useless. He finally allows the Israelites to leave Egypt along with supplies and payment from Egyptians for over 120 years of slave labor. A few days after the Israelites have left, Pharaoh once again strengthens his heart and regrets letting them leave. He gathers up his 600 best soldiers with their chariots and pursues the Israelites. The Israelites travel to the Sea of Reeds and then in the distance are alarmed to see Pharaoh’s army pursuing them, trapped against the Sea. Hashem has been protecting them with a pillar of cloud by day and a pillar of fire by night and now puts those two in between Pharaoh and the Israelites. Hashem tells Moses to raise his staff, which he does. As Nachson ben Aminadab, the prince of the tribe of Judah wades into the sea up to his chest, the Sea of Reeds splits open and the ground hardens, allowing the Israelites to pass through in safety. The pillars of cloud and fire that has been holding back the Egyptian charioteers now vanishes and the charioteers pursue into the split sea. Once in, the sea closes, drowning the Egyptians. The Children of Israel see some of the bodies wash up on the shore and know that the danger has passed. Moses and the Children of Israel sing the “Song at the Sea”. This is a passage that is also in our daily liturgy at the end of “Pesukai D’Zimra” and one of the few sections in the Torah for which we stand when read during the Torah reading. Afterwards, Miriam, Moses’ sister who is now described as “The Prophetess” dances with some of the other women in victory. As the Children of Israel start to continue their journey, some of them complain that they have no water or food. Hashem tells Moses to throw a specific tree into a lake and water becomes drinkable. This is the first indication that the Israelites will find water every three days and symbolic that we should not go more than three days without studying Torah, which we now do on Saturday, Monday and Thursday in our morning service. Hashem also provides food as manna, sweet cakes that the Israelites find every morning in the dew. There are, however, to collect a double portion on Friday, Yom Shishi , (6th day of the week), so they don’t have to work on Shabbat. The portion ends with Moses having Joshua lead a defense against the attacking Amelikites. Moses goes up on the mountain overseeing the battle and when he raises his arms, with the help of Aaron and Hur, the Israelites prevail. We are commanded to always remember that the Amelikites attacked us since they thought we were helpless.

Parashat Bo 5781 Parashat Bo / פרשת בֹּא Read in the Diaspora on 23 January 2021 (10 Sh'vat 5781). Parashat Bo is the 15th weekly Torah portion in the annual Jewish cycle of Torah reading. Torah Portion: Exodus 10:1-13:16 This week brings to a climax the plagues. Pharaoh has still not relented and Hashem will now strike him and Egypt with the last three plagues. The eighth plague is locusts that descend upon the land and devour the remaining crops. Pharaoh says he will allow only the men to go off to observe a festival for Hashem but Moses insists on everyone and their livestock. Pharaoh then relents and Hashem sends a wind to blow them out to sea. When Pharaoh again goes back on his word yet again, G-d sends a darkness to cover Egypt but doesn’t affect the Israelites in Goshen. The darkness is so thick for three days that during that time the Egyptians can’t even move. This is also an affront against their sun god, Ra. Now Pharaoh says he will allow everyone but not the livestock. Moses again insists and Pharaoh agrees. Once the darkness is gone, yet again, Pharaoh recants. Hashem now tells Moses that he will send the last of the plagues against all of Egypt. He will kill all the first born so that not in any house in Egypt will there not be a death. The Israelites are to prepare to leave Egypt in the morning with their belongings gathered together and their loins girded. The Israelites are to prepare a feast to Hashem. They are to slaughter a lamb for each family. Small families will share. There is to be nothing left after the meal. They are to dip hyssop in the blood and smear on the upper part of the doorpost so that the destroyer angel will “pass over” that house and everyone therein will be safe. Hashem tells Moses the laws of the Pesach. This will be observed for all generations. On the first day of this seven-day festival, the Israelites will sacrifice and eat the Pascal. No leaven is to be found in their house. They are to eat no leavened bread for those seven days to remind them of the haste with which they left Egypt, no time for the bread to rise. After the deaths, Pharaoh seeks out Moses and Aaron and agrees that they should all leave including their belongings and their cattle. They will leave in the morning, in full view of everyone. The portion ends with commandments to wrap tefillin on the arm and head. Espanol Parashat Porción de la Torá: Éxodo 10: 1-13: 16 Esta semana trae a su clímax las plagas. El faraón todavía no ha cedido y Hashem ahora lo golpeará a él ya Egipto con las últimas tres plagas. La octava plaga son las langostas que descienden sobre la tierra y devoran las cosechas restantes. El faraón dice que permitirá que solo los hombres vayan a observar un festival para Hashem, pero Moisés insiste en que todos y su ganado. El faraón luego cede y Hashem envía un viento para llevarlos al mar. Cuando el faraón vuelve a incumplir su palabra una vez más, Di-s envía una oscuridad para cubrir Egipto, pero no afecta a los israelitas en Gosén. La oscuridad es tan densa durante tres días que durante ese tiempo los egipcios ni siquiera pueden moverse. Esto también es una afrenta contra su dios sol, Ra. Ahora el faraón dice que permitirá a todos, pero no al ganado. Moisés insiste de nuevo y el faraón está de acuerdo. Una vez que la oscuridad se ha ido, una vez más, el faraón se retracta. Hashem ahora le dice a Moisés que enviará la última plaga contra todo Egipto. Matará a todo primogénito para que no haya muerte en ninguna casa de Egipto. Los israelitas deben prepararse para salir de Egipto por la mañana con sus pertenencias recogidas y ceñidos los lomos. Los israelitas deben preparar una fiesta para Hashem. Deben sacrificar un cordero por cada familia. Las familias pequeñas compartirán. No quedará nada después de la comida. Deben mojar hisopo en la sangre y untar en la parte superior del dintel de la puerta para que el ángel destructor “pase” por esa casa y todos los que estén en ella estén a salvo. Hashem le dice a Moisés las leyes de Pesaj. Esto se observará para todas las generaciones. El primer día de este festival de siete días, los israelitas sacrificarán y comerán el Pascal. No se encontrará levadura en su casa. No deben comer pan leudado durante esos siete días para recordarles la prisa con la que salieron de Egipto, sin tiempo para que el pan se levantara. Después de las muertes, el faraón busca a Moisés y Aarón y acuerda que todos deben irse, incluidas sus pertenencias y su ganado. Saldrán por la mañana, a la vista de todos. La porción termina con los mandamientos de envolver tefilín en el brazo y la cabeza.

This series of blessings are a beautiful expression of gratitude for the opportunity of experiencing another day. BY CANTOR MATT AXELROD How many of us were roused this morning by the sound of a rooster? Probably not many. Yet that precise event is acknowledged in the first blessing of Birkot Hashachar, the introductory blessings recited at the start of services each morning. These blessings recognize God’s presence in the seemingly mundane acts of waking up, getting out of bed and getting dressed each day. Taken as a unit, they are a beautiful expression of thanks that we have the opportunity to experience another day. Originally spelled out in the Talmud, these blessings were associated with specific actions. For instance, upon opening the eyes in the morning, one is instructed to thank God “who has given the rooster [in Hebrew: sechvi] the ability to distinguish between day and night.” When getting out of bed, we are to thank God “who makes mankind’s steps firm.” Upon getting dressed, God is thanked as the one “who girds the people Israel in strength.” Eventually, all of the 15 blessings were compiled as a liturgical unit and placed at the beginning of the morning service. Interestingly, the version that most Jewish worshippers outside of Orthodox communities recite does not represent the original text. Three blessings in particular have been reworded in order to change the focus to positive aspects of giving thanks. “Blessed are you God, Sovereign of the universe, who did not make me a slave,” was changed to “Blessed are you God, Sovereign of the universe, who made me free.” While that seems to be an innocuous change, others reflect the changing face of Jewish life. “Blessed are you God, Sovereign of the universe, who did not make me a non-Jew,” was (perhaps predictably) changed to “Blessed are you God, Sovereign of the universe, who made me Jewish.” The original Hebrew text of that blessing might be a source of discomfort to the modern ear. Certainly the author of those words was giving thanks for the privilege of being Jewish and an heir to the vast and rich tradition of the Jewish people. But the expression of those feelings resonates much differently in a world where Jews and non-Jews live and mingle freely. How would our non-Jewish friends and neighbors react if they felt that we gave thanks each morning specifically for not being like them? Instead, we articulate the fact that we are thankful for being Jewish–certainly a positive way to begin each day. Finally, the last of these three negative blessings may be the most misunderstood: “Blessed are you God, Sovereign of the universe, who did not make me a woman.” Why would this blessing have even been written down, let alone recorded for posterity in our prayer book? According to Orthodox Jewish law, women do not carry the same religious obligations of men. Specifically, they are not required to perform time-bound commandments — that is, ritual acts that need to be done at a certain time. At one point in history, this made perfect sense. Women used to be the exclusive caretakers of the household—taking care of the children and seeing to everything that needed to be done at home. It would have been an impractical and onerous burden to also require them to show up in synagogue at a given time each day. So a male worshipper would recite the blessing “who did not make me a woman” to express thanks for being able and required to fulfill those commandments. What did women recite? What did they give thanks for in place of that blessing? “Blessed are you God, Sovereign of the universe, who made me according to your will.” (In other words, thanks anyway.) In the span of a mere page in the prayer book, the blessings of Birkot Hashachar allow us to start each day in gratitude for what we would otherwise take for granted — waking up, having clothes to wear, and possessing the ability to see the world around us. These are all profound thoughts, and often not first on our minds when just trying to shake off the fog after a night’s sleep. Most importantly, these blessings help us remember that we live not only as individuals, but within the larger context of Judaism, with our ongoing goal of tikkun olam—fixing the world and bringing about change. Outside of Orthodox communities, the blessing regarding women has been changed to: “Blessed are you God, Sovereign of the universe, who made me in Your image.” This emphasizes the fact that we are all created b’tzelem Elohim—in the image of God. Can you think of a better way to greet each day? And all that before your first cup of coffee. Cantor Matt Axelrod has served Congregation Beth Israel of Scotch Plains, New Jersey, since 1990. He is a graduate of the Jewish Theological Seminary of America and a national officer of the Cantors Assembly. Cantor Axelrod is the author of “Surviving Your Bar/Bat Mitzvah: The Ultimate Insider’s Guide,” and “Your Guide to the Jewish Holidays: From Shofar to Seder.” You can read his blog at mattaxelrod.com.

Changing trends in the use or non-use of a head covering in synagogue has been an indicator of changing relations with the surrounding community. BY RABBI ABRAHAM MILLGRAM In Western society a gentleman “tips his hat” to a lady, and a Christian removes his hat upon entering a church. Not so in the Muslim world. To be bareheaded is to show disrespect and to be barefooted is a sign of reverence. No one is permitted to enter a mosque without first removing his shoes. In Judaism, both the hat and the shoes have retained their symbolic meaning, though not with equal weight or consistency. If the symbolism of removing the shoes has faded somewhat among the modern Jews, the covering of the head as a symbol of reverence during worship has remained a religious symbol of significance. But the origin and development of this religious symbol is shrouded in uncertainty. We know that among the priestly vestments of Aaron and his sons there was a “headdress” for Aaron (Exodus 28:4) and “turbans” for Aaron’s sons (Exodus 28:40). These, the Bible tells us, were “for dignity and adornment.” In the [Babylonian] Talmud we read a lone but telling reference: Rabina was sitting before R. Jeremiah of Difti, when a certain man passed by without covering his head [as a sign of respect]. How impudent is that man! he exclaimed. (Kiddushin 33a) Moses Maimonides [12th-century Spain/North Africa] makes reference to this Talmudic incident in his famous philosophic work, The Guide of the Perplexed. He says: “The great men among our Sages would not uncover their heads because they believed that God’s glory was round them and over them.” Though covering one’s head was regarded during the Talmudic period as a sign of respect, there is scant evidence that Jews in the Temple court or in the early synagogue were required to wear any headgear. In Christian Europe we have evidence of a disregard for this tradition, or at least inconsistency in its observance. “In the thirteenth century,” says Israel Abrahams, quoting a contemporary work, “boys in Germany and adults in France were called to the Law in synagogue bareheaded” (Abrahams, Jewish Life in the Middle Ages, London 1932, 301-2). With the passage of time, the custom of covering the head during worship increasingly became mandatory. As the persecutions by the Church increased, the Jewish aversion to everything Christian deepened. The uncovering of the head became associated with Church etiquette and therefore became repugnant. To worship or even to go about with an uncovered head was regarded as imitation of the Christians and an act of irreverence to God. Conversely, the covering of one’s head became an act of Jewish piety. For convenience the skullcap, or yarmulke, was adopted. In modern times the headdress is an indispensable part of the Jew’s attire at worship. It is quite unthinkable for anyone to enter an Orthodox or Conservative synagogue, let alone participate in the worship, with an uncovered head. When the Reform movement was launched in the 19th century, the head covering at prayer was abolished. Hatless worship in the Reform synagogues became a mark of distinction and a barrier between the Reform and the other branches of Judaism no less than the theological differences and the liturgical changes. [But in many Reform synagogues, head covering is now the norm.]

Parashat Vaera 5781 Parashat Vaera / פרשת וָאֵרָא Read in the Diaspora on 16 January 2021 (3 Sh'vat 5781). Parashat Vaera is the 14th weekly Torah portion in the annual Jewish cycle of Torah reading. Torah Portion: Exodus 6:2-9:35 Hashem reassures Moses that together they will work to free the Israelites from bondage. Hashem reassures Moshe Rabbeinu that Hashem will 1) release the Israelites from bondage; 2) take them out of Egypt; 3) redeem them (by taking them through the Sea of Reeds; and 4) bring them to the promised land of milk and honey. It is these four events that we drink four (4) glasses of wine during our Passover seder. There is a brief discussion of the family history of Jacob’s first couple of sons: Reuben and Simeon. There is then a discussion of Levi’s lineage up until Amram and Jochebed giving birth to Aaron and Moses (Miriam is not mentioned). Moses is said to be 80 years old and Aaron is 83. Hashem then directs Moses to confront Pharaoh again. Moses and Aaron approach Pharaoh. Aaron throws down his staff, which then becomes a snake. Pharaoh has his magicians do the same. However, Aaron’s “snake” then swallows up the magicians’ snakes and then turns back into his staff. Pharaoh does not relent and hardens his heart. The plagues then begin. Moses first meets Pharaoh in the morning as the latter goes out to the Nile. Moses stirs his staff in the river and the water turns to blood. The water is now undrinkable and the fish (the basis of the Egyptians’ diet) die. The magicians get some water and do the same. Once again, Pharaoh hardens his heart. This goes on with the next six plagues: Frogs (some say Crocodiles), Boils, Lice, Wild Beasts roaming the city, cattle disease (ruining their ability to work or give their skins), boils and hail (that sometimes seemed like fire). Each time Pharaoh hardened his heart to Moses and Aaron’s pleas to release the Israelites. During the first few plagues, Pharaoh’s magicians are able to duplicate the plague but then they can’t. Moses also has Pharaoh tell him when he wants the plague to end, and Hashem accommodates his request. During the last few plagues, Pharaoh at first says that he will release the Israelites, but then goes back on his word. At this point, Hashem reacts in kind to Pharaoh hardening his heart and hardens his heart for him.