Sermon

D'var Torah

D'var Torah

Parashat Ha'azenu and Yom Kippur Yom Kippur has two Torah readings, during Shachrit in the morning and during Mincha in the afternoon. Morning (Shachrit) The morning Torah reading is from Leviticus 16:1-34. It is read during Yom Kippur because it recounts the procedure for the Kohen Gadol (High Priest) to make atonement for the community of Israel (“Klal Yisrael”). It follows, in the Torah, after the deaths of Nadad and Abihu, Aaron’s two oldest sons, who entered the Holy of Holies (the innermost sanctum of the Tabernacle) inappropriately. The chapter opens with Hashem warning Aaron not to come in to the Holy of Holies “at all times”. He is only to enter with a bull for a sin-offering and after he has clothed himself in sacred white linen garments after he has purified himself in water. He first atones for himself and his family. Aaron is then to take two goats and choose by lot which goat will be sacrificed as atonement/expiation for Israel and which goat would be sent into the wilderness for Azazael, which means “strong and mighty”, for Hashem. Aaron is then to take incense and burn it so that a cloud of smoke covers the inner sanctum. He is then to sprinkle blood from the goat sacrifice seven times on the altar. He is then to go to outer altar (where daily sacrifices are held) and sprinkle blood from both the bull and the goat. This makes atonement for himself, his family and Israel. In sending the other goat out into the Wilderness, he is to first lean his hands on its head and confess all the sins, willful and unwilful. He then sends the goat out accompanied by a designated man. Finally, this is commanded as an eternal decree. In the seventh month, on the tenth of the month, we are to afflict ourselves and no one in our community is to do any work. It is a Shabbat of complete rest. Afternoon (Mincha) The afternoon Torah reading is Leviticus, chapter 18. Hashem tells Moses that when they come into the land, they are not to do the practices of the Egyptians from whence they came, nor the practices of Canaanites to where they’re going. The portion then lists various forbidden relationships, such as man with his sister or father’s wife. They are also told not to pass their children through fire.

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Parashat Rosh Hashanah 5781 This week’s portion is Rosh Hashanah. The first day of Rosh Hashanah 5781 is on Shabbat (September 19, 2020). Since this is a festival, we have a special Torah reading, and it is Genesis 21:1-34. The second day of Rosh Hashanah is Sunday, September 20, 2020, and the Torah reading is Genesis 22: 1-24. Genesis 21 starts with Hashem “remembering” Sarah, and she conceives and has a son. She named him “Yitzhak” because “Hashem had made laughter for her that she had a son when she was 90 years old”. (“Yitzhak” comes from the Hebrew word “to laugh”). Abraham was 100 years old, and circumcised Isaac when he was eight days old and then gave a feast to celebrate. In verse 9, Sarah saw that Ishmael, the son of Hagar (Abraham’s Egyptian concubine who had a son with Abraham because they didn’t think Sarah would ever give birth), was “playing” with Isaac. The Midrash states that Ishmael was shooting arrows near enough to Isaac so that he might get hurt. She told Abraham to send them away and Hashem assured Abraham that was the right decision. G-d also told Abraham, and an angel later reiterated that He will also make Ishmael a great nation. In verse 14, Hagar and Ishmael leave with supplies for their journey. When they run out of supplies, Hagar places Ishmael apart from her so she won’t be upset when the child dies of thirst. An angel appears to her and here tells Hagar that Ishmael will be a great nation. G-d opens her eyes and she sees a well and goes and fills up her sack. Ishmael grows up and Hashem is with him. He becomes a great archer and his mother then goes to Egypt and finds him a wife. In verse 22, Abimelech (king in the land of the Phillistines) and Phicol (his general) go to Abraham to make a pact for Abraham to dwell in their land. Abraham gave them sheep and oxen as a covenant that a well that Abraham dug was his. The place was called Beer-Sheva: “Sheva” means seven (number of ewes he gave them) and also “oath” (“Shavuah”). During the second day of Rosh Hashanah we read Chapter 22 in Genesis (verses 1-24). It first states that Hashem is going to test Abraham. G-d tells Abraham to take “his only son, whom he loves, even Isaac” and offer him at Mount Moriah at a place which G-d will tell him later. They then set out on a three-day journey with two other manservants. When they get to their destination, Abraham gives Isaac wood for the fire and Isaac asks where is the lamb for the burnt offering? Abraham answers him that G-d will provide. Abraham then builds the altar, lays on the wood, and binds Isaac and lays him on the wood on the altar. Abraham then takes a knife and stretches out his hand, but an angel stops him. The angel tells Abraham that he sees that Abraham is a G-d-fearing man and he doesn’t have to sacrifice Isaac. Abraham then sees a ram caught in the thicket by his horns. Abraham gets the ram and offers the animal in place of his son, Isaac. The angel then tells Abraham that since he was willing to do this, G-d will multiply Abraham’s seed as the sand on the sea shore, and his seed will defeat their enemies. They then returned to Beer-Sheva. The chapter closes discussing the genealogy of Rebecca, who would become Isaac’s wife and the second matriarch.

Sermon Hillel said, “If I am not for myself, who will be for me? If I am not for others, what am I? If not now, when?” Everyone will agree that this is great wisdom. How so? Notice that Hillel’s first statement is “If I am not for myself…” and after that asked, “If I am not for others…” How many of us would have reversed these statements? After all, shouldn’t we always be looking out for others first? When someone says, “Look out for number one”, don’t we see them as selfish, a real misanthrope just thinking of themselves? Well, perhaps we’ve heard a saying: “Charity begins at home”. Or maybe we’re thinking about the instructions we get when we’re flying in an airplane. We are told that in an emergency, put your mask on first, and then deal with anyone else (usually a child) that requires your assistance. And that’s good advice in any situation. Consider this: many of us spend a portion of our lives trying to please others. We worry what others think of us. So we appease and please, go out of our way to do, and in the end, wonder why those people aren’t falling over themselves with gratitude to our magnanimity and generosity. Some, in fact, just shrug it off. Now we’re wondering what else we could have done, what did we do wrong, etc. And we’re feeling emotionally empty and frustrated. We all know the process. We’ve probably all been there at some point in our life. Perhaps the Staple singers said—or rather sang—it best in the ‘70’s: “If you don’t respect yourself, ain’t no one going to give a hoot!”. And let’s not forget Aretha Franklin belting out: “R-E-S-P-E-C-T, find out what it means for me!”. You see, if you don’t put your proverbial emotional, respect mask on first, you’re not going to survive; you’re going to suffocate. Consider this irony: by putting others before us, not only do they not gain, but we suffer even further. People put others first because we all want to be liked and regarded and we think this is the best way to get people to regard us. It doesn’t work. When we look for others’ approval, they’ll always fall short. If for no other reason, than they’re looking for other peoples’ approval as well. The bottom line is that we have to have our own respect first and foremost. If we don’t have a relationship with ourselves, how can we engage in relationships with others? And that’s the key. When you have that special relationship with yourself, you don’t need others’ approval. Now let’s be clear about this: the message is not that you don’t need others at all—of course we do. It’s just that when we feel good in our own skin, when we have our own respect, then relationships with others is a pleasure, not an absolute necessity. Consider our ancestors. Did Abraham walk around Mesopotamia trying to get people to like him? Was Jacob so worried about Laban’s approval that he was torn about staying with him with his family? Our Patriarchs and Matriarchs knew what was important. They may have had their shortcomings, but they knew were secure in their devotion to Torah and Hashem and their families, and that saw them through the tough times. Think of some of the sins we confess during the High Holidays. We gossip, we oppressed, we dealt treacherously. We have hardened our hearts, we have slandered, we envied, we promoted causeless hatred. Why? Were we upset that people didn’t do what we wanted them to do so we decided to get back at them somehow? Yes, if we are not for ourselves, who will be for us? We have to devote 5781 to developing a better relationship with the most important person in our lives: us. We have to start on the road of self-sufficiency to feel more secure and calmer about who we are. When we spend our lives looking for others’ approval, then others have control over us. To what lengths will we go, then, to get others to like and respect us? This all starts when we become teenagers. Peer-pressure rules. We want to be part of the gang and will give up our own integrity and identity to fit in. The problem is that stays with us all our lives. 5781 is the year that we need to break free. 5781 is the year when we start to be for ourselves. Let us emphasize that we don’t ignore others. After all, if we are not for others, what are we? But if we are not for ourselves, who will be for us? If not now, when? “When” is 5781. May 5781 be not just a year of good health for all of you, but also a year of good emotional health.

Sermon Forgiveness is a very prominent theme during the High Holidays. We ask to be forgiven for our sins so that we may be inscribed in the Book of Life for yet another year. While G-d typically knows how sincere we are and forgives us, it is really from other people whom we feel we have offended that we seek out. The Sages have determined that our obligation is to ask three times and then the offense is on the unforgiving party. “Three” is considered a number of strength. We recite the introduction to the “Birchat Hamazon” (Grace after eating) only when we have three people; the thirteen attributes are recited three times; it takes three people to make up a Beit Din, the lowest court. Many people dwell on the idea of forgiveness because it is such an influence in our lives. Most, if not all, of us have been emotionally hurt at times in our lives and that emotional injury remains for an extended period of time. How much effort and energy do we devote, in fact, to resolving those issues? Many of those in the Mental Health profession have developed processes to help people through the process of healing from hurt. People have a hard time forgiving because most people think forgiveness is letting someone off the hook. We feel that they have hurt us and then needs to be some sort of retribution to vindicate us. Many Mental Health professionals will contend that forgiving is crucial to establishing inner peace; the idea is to let go of that anguish. Forgiving, then, is not about the offender—it’s about us. We have to let go of that anger and depression in order to move on with our lives. Consider that Judaism’s concept of forgiveness is different from just about those processes. In order to understand that, let us examine the weekday Amidah. Different from the seven prayers of Shabbat Amidah, the weekday Amidah has nineteen. (The first three and the last three are the same). The first three are the standard Patriarchs, G-d’s Might and G-d’s name. In the weekday version, the fourth asks for insight and wisdom. The fifth asks Hashem to bring us back to His Law for repentance. We then strike our chest twice as we ask for forgiveness from any sins we may have committed. The seventh asks G-d to take up our grievance and redeem us. Forgiveness is thus a process of understanding what we did, asking for the wisdom to do better, and then repenting. The bottom line is that forgiveness has to earned. We are not forgiven unless we are truly sorry for what we did and have a sincere desire to do better in the future. Using this process as a model, it stands to reason that we really don’t have to forgive someone who is not sorry! What do we do, then, to reconcile our hurt feelings? First of all, what is it about the offense that bothers us so much? When someone insults us or does something to hurt us, it’s not just the actual offense. What really hurts is that by attacking us, they have dismissed who we are. They have shown us a lack of respect and thus invalidated us as a person. In other words, we don’t matter. It is that last part that causes us so much anguish. According to them, we’re nobody, nothing. The interesting part is that we can feel this from people we don’t even know! This is why we get upset when someone cuts us off on the road. The message is that they are more important than us and they need to have preference getting where they need to be. In Judaism, there are commandments that address the actual act. G-d has told us to love our fellow as ourselves and do not seek vengeance which is G-d’s domain. We are to just go about our business and leave the reward and punishment to our Father who will administer justice. That can give us some comfort in seeking retribution and vindication. It is our feelings that really need healing. In analyzing the above process, we realize that the reason we are so bothered by someone hurting us is because we put such emphasis on how others feel about us. We base how we feel about ourselves on how others feel about us. And that is where all the inner conflict comes from. In this High Holiday season, we make a pledge to do better. We need to make a pledge to do better for ourselves. We need to minimize this hurt by being our own reinforcement. It needs to be our own perception of ourselves that matters, not someone else’s. We should all commit to making a pledge this year that our view of ourselves will be from us. It is nice when other validate those feelings, but not critical. After all, as we examined in Pirkei Avot, Hillel said it best: If I am not for myself, who will be for me? If I am only for myself, what am I? If not now when. This year, in 5781, let’s all be for ourselves. (And, other people, too).

Moving from praise to petition to thanksgiving, the Amidah inculcates a sense of connection to God. BY RABBI DANIEL KOHN Article YOU MIGHT ALSO LIKE Siddur Contents: Shabbat & Holiday Liturgy PRAY Highlights of the Shabbat Morning Synagogue Service SHABBAT The Amidah is the core of every Jewish worship service, and is therefore also referred to as HaTefillah, or “The prayer.” Amidah, which literally means, “standing,” refers to a series of blessings recited while standing. Find a version of the weekday Amidah in Hebrew and English here, or consult a prayer book of your choice. Find a version of the Shabbat Amidah in Hebrew here, or consult a prayer book of your choice. Using the image of master and servant, the Rabbis declared that a worshipper should come before his or her master first with words of praise, then should ask one’s petitions, and finally should withdraw with words of thanks. Thus, every Amidah is divided into three central sections: praise, petitions and thanks. Originally, Jewish prayer was largely unstructured. Although the Rabbis eventually codified the format and themes of each of the blessings, it was initially left to the creativity of individual prayer leaders to generate the specific wording of the blessings. Individual communities in different countries began to settle on somewhat standard versions of the prayers over time. Today the variations between the traditional texts of the Amidah in different communities are fairly minor. The Amidah is recited silently by all members of a congregation — or by individuals praying along — and then, in communal settings, repeated aloud by the prayer leader or cantor, with the congregation reciting “Amen” to all the blessings of the Amidah. The First Three Blessings The first three blessings of praise of the Amidah in every worship service are always the same, with only minor variations for weekdays, Shabbat and holidays. The first blessing is called Avot, Hebrew for “ancestors,” and serves as an introduction to the God of our biblical heritage, connecting us to the Divine. Immediately before reciting the Amidah, the tradition developed of taking three steps backward and then forward again to symbolize entering into God presence. Mentioning the patriarchs Abraham, Isaac, and Jacob–and in liberal congregations, the matriarchs, Sarah, Rebecca, Leah, and Rachel–this blessing praises God for remembering their good actions, and by implication, asking God to hear our prayer favorably because of their merit. The blessing begins and ends with a formal bow at the knees and hips, symbolically demonstrating our subservience to God. The second blessing of praise is called Gevurah (might), which describes those powers which are only within the purview of the Divine: “Your lovingkindness sustains the living, your great mercies give life to the dead.” Articulating a fundamental Rabbinic belief in resurrection, this blessing is a reminder of God’s absolute power of life and death. The final blessing of this opening section of praise is called the Kedushah, or holiness. There are two versions of this prayer, one when recited silently by individuals, the other, much longer, is a series of prayers and responses by the leader and congregation when the Amidah is repeated on behalf of the community. Both of these prayers emphasize the holiness and sacred nature of God. The individually-recited version simply states, “Holy are You and holy is Your name. Holy are they who praise you daily.” The core of the communally repeated blessing is derived from the biblical prophet Isaiah’s vision of God in the heavenly Temple surrounded by the angels singing praises (Isaiah chapter 6). Isaiah described the angels calling one to another, echoing the phrase, “Holy, holy, holy is the Lord of Hosts, the whole world is filled with His glory.” This verse is introduced by claiming that the human chorus of voices imitates the heavenly chorus, and thus, in a choreography designed to reflect angels, individuals rock up upon the balls of their feet three times, for each word “holy” that is said, symbolizing the fluttering of the angels who recited this line of praise. Several more biblical verses are also recited, ending in the blessing, “Praised are You, Adonai, the holy God.” The Middle Section On weekdays, the middle section of the Amidah consists of 13 blessings that are individual and communal requests to God. Originally consisting of only 12 petitions, the total number of blessings recited was 18, hence, an early synonym for the Amidah was the Shemonah Esrei, or the Eighteen.  However, in Rabbinic times another blessing was added resulting in a total of 19, yet the original name of the Shemonah Esrei was retained. Of these 13 requests recited during the weekday Amidah, the first five are essentially personal, or individual requests to God to improve the situation of each person. The individual prays to God to grant us intelligence and understanding, give us the ability to repent of our transgressions, for God to be gracious and forgiving, to send a redeemer, or messiah, to the Jewish people to end our affliction, and finally, to grant healing to those who are sick and ailing. Despite the individual nature of these requests, the language of the prayers are all in the plural emphasizing the corporate nature of even singular Jewish identity. The following eight blessings are focused more explicitly on the communal and national needs of the Jewish people. There is a request for rain or dew in the proper season to ensure agricultural bounty, a plea to end the dispersion of the Jewish people, and prayers to restore true judges and establish justice in the world; to humble the arrogant and those who seek to malign and injure the Jewish community; to sustain the righteous of the house of Israel; rebuild Jerusalem; reestablish a Davidic leadership; and a final petition to hear and answer the prayers of the Jewish people. On Shabbat and holidays, instead of requests that might distract us by reminding us of our physical and national wants and needs, the Rabbis established the middle section as an opportunity to celebrate the holiness of the Sabbath day and/or the festival. On Shabbat morning, the entire middle section of the Amidah describes Moses receiving the Ten Commandments followed by the verses from the book ofExodus (31:16-17) that describe the observance of Shabbat as a sign of the covenant between God and the Jewish people. Furthermore, Shabbat is summarized as a gift given only to the Jews out of God’s love for His people. It concludes with a blessing thanking God for sanctifying the Shabbat. On festivals, particularly the pilgrimage holidays of Pesach, Shavuot, and Sukkot, the middle portion of the Amidah similarly describes how God has given these holidays as a gift to the Jewish people for joy and celebration. There are also references to the biblical patriarchs, King David, and Jerusalem to be remembered in glory. Despite the official absence of requests, the holiday prayers of the Amidah do in fact ask that God enable us to enjoy and celebrate the holiday with gladness of heart and conclude with a blessing thanking God for sanctifying the people of Israel and the holiday. The Final Section The final section of every Amidah concludes with blessings of thanksgiving to God; like the first three blessings, these are identical for weekday, Shabbat, and holiday versions of the Amidah. The first of these is called Avodah, which means service, referring to the service of animal sacrifices in the days of the Temple. This prayer asks that God accept our prayers as were the animal sacrifices of old and concludes by thanking God for (ultimately) restoring God’s presence to Zion, referring to both the land of Israel and the city of Jerusalem. The second concluding prayer of thanksgiving is called Hoda’ah, or thanks. This prayer thanks God for the gift of our lives and for the daily miracles which God bestows upon the world each day. The beginning and end of this prayer are marked by a bow at the hips, once again symbolizing the depth of our gratitude to God. At this point during the reader’s repetition of the Amidah, the reader recites the three-fold priestly blessing, with the congregation responding, “So may it be God’s will” after each line: “May the Lord bless you and keep you May the Lord cause His favor to shine upon you and be gracious unto you May the Lord lift His favor unto you and give you peace” (Numbers 6:24-26). Although customs vary, traditional synagogues outside of Israel have the congregants who are kohanim (of the priestly family) ascend and invoke God’s blessing upon the congregation by reciting this blessing on the holidays; in Israel, this is done every Shabbat, and in Jerusalem, every day. The final prayer of thanksgiving to God is actually a final petition to bestow justice, mercy, and peace on the world. Called Shalom, or peace, the community asks that God grant peace, goodness, blessing, and compassion upon everyone; the themes and language are clearly derived from the priestly blessing that precedes it. A different but parallel version of this prayer is recited in the afternoon and evening Amidah prayers. Although the official structure of the Amidah concludes with the prayer for peace, the Rabbis of antiquity added on private, personal meditations. The fairly standard version, which appears in most siddurim (prayer books) is the concluding meditation of Mar bar Ravina from the time of the Talmud (Berachot 17a). However, it is appropriate for individuals to recite their own prayers as well as this point. The Amidah then formally concludes with the recitation of the line, “May God who brings peace to the universe, bring peace to us and all of the people, Israel. Amen.” This is recited while taking three steps backward, bowing to both sides, and taking three steps forward again, formally retreating from God’s symbolic presence.

D'var Torah This week’s portion is “Nitzavim & Va-Yeilekh” (Deuteromony 29:9 – 31:30). The two portions are read together on the Shabbat before Rosh Hashanah. With four less weeks as this is a non-leap year, some portions are doubled up so we can finish the Torah on Simchat Torah. Nitzavim (“You stand this day…”) opens up as Moses starts his third and final discourse to the new generation of Israelites that will settle the promised land. Moses addresses everyone: tribal chiefs, elders, officials and all the other men. He also includes children wives and strangers, from woodchoppers and water drawers. They are all entering the covenant of Hashem. This is the covenant Hashem made with Abraham, Isaac and Jacob and now make with all of them. Moses also says that G-d makes this covenant with those present and as well as those not present. This can mean either those yet to be born are also under the covenant, or that the souls of every Jew ever born was there as well. He warns them that some may be considering following idols, but G-d will punish them. People may also decide to follow their hearts or their eyes instead of the mitzvot. People will see the punishment that G-d meted out to the idol-worshipping apostates as well as the whole community if they sin too. Other peoples will see that they were punished for breaking the covenant. In verse 27, we have a “lamed” in the word “cast them” or “put them” in another land. Large letters are used as a symbol or to draw attention to that word and the concept it conveys. Since a lamed is numerically “30”, it may mean that for their sins, the Israelites will be exiled for thirty generations. In verse 28, the Hebrew words that mean “for us and our children” have dots over them. Dots over letters in the Torah are used to call attention to that phrase. Since the text talks about hidden sins, which we may not even know we’re committing, we need to be especially diligent in our actions and follow the mitzvot. Chapter 30 assures the Israelites that when they finally repent, Hashem will restore all their possessions and take them back wholeheartedly. Moses encourages them to heed those words and tells them that to obey or not obey is their choice. If you walk in G-d’s ways, you will thrive. Nitzavim ends with Moses reminding the Israelites to love G-d. “Va-Yeilech” starts with Chapter 31 with Moses’ epilogue. He tells them he is 120 years old and can no longer be active. He will not cross the Jordan with them but is turning it over to Joshua, his protégé and successor. He assures them that G-d will lead them into the Promised Land and help wipe out their enemies by delivering them to the Israelites. In verse 7 he tells them to be strong and resolute. Moses wrote down these teaching and gave them to the Levis and Cohens. In verse 10, Moses tells them to observe the seventh year as forgiving debts. Succot of the seventh year will also be a year of public reading of Torah. In Verse 14, G-d tells Moses it is now his time to die and appoint Joshua as his successor. G-d also tells Moses to write down those words since the Israelites may go astray and forget G-d when they thrive. Those words will serve as a reminder. In verse 24, he put the writing with the Levites to place it beside the Ark. Va-Yeilekh ends with Moses reciting the words to the congregation of Israel.

Sermon There is an old saying, “If you can’t beat them, join them”. It seems like that is what the Arab world is starting to do. After years of fighting Israel and us Jews, they are starting to come around. After seeing that they are not defeating Israel—and in fact Israel is thriving despite the aggression—their attacks are futile. The United Arab Emirates has just started the process of establishing full diplomatic relations with Israel. Saudi Arabia is allowing El Al, Israel’s airline, to fly over its airspace. Other Arab countries have been reported to also approach opening diplomatic relations or at least conversation with Israel as well. That’s very positive news for the prospects of peace in the New Year of 5781. Perhaps it is looking the proverbial gift horse in the mouth, but one may wonder what led to this new situation. Of course, it may be advantageous to analyze the cause so that it can be replicated with other such countries. It could be that Israel acted very quickly to contain the coronavirus and is now on the verge of developing new treatments and vaccines. The Arab countries see that as a solution and would like to be recipients of those medical developments. Israel has shown itself in the past to be generous with technological and medical developments. It could also be that they are worried about aggression from Iran and their alleged support of terrorist activities in that region. Israel has been successful warding off and containing hostile attacks. These other countries may be worried and see an alliance with Israel as an advantage. They may also be considering strength in numbers and when Iran sees the alliances, they may abate their actions. In any of these cases, we certainly welcome the overtures. It may not be smooth and there are challenges to resolve (i.e. Palestinian-Israel relations), but it’s a very good start. We want to encourage any and all efforts towards peace. On the home front here in the United States, we may also be encouraged that such actions may inspire local cooperation as well. It seems like we Jews can’t win. One group calls us a race of greedy people that control the purse strings of many governments and are taking over the world. Other groups of “minorities” see us as “privileged”. Everybody is ignoring the persecution we’ve endured for over the last 1500 years and still managed to survive and thrive. Or maybe that is exactly the reason they are suspicious of us. After all, how does a people who have been systematically restricted from practicing their religion, restricted from making a living, chased out of country after country, been the brunt of vicious rumors and murdered, not only still exist, but manage to thrive? With all those odds against us, what magical powers do we have? None. We’re a stiff-necked people, remember? We persevere, it’s that simple. Just as the Arab countries in the Levantine and rest of Middle East see that we’re tenacious and not going anywhere, perhaps local groups will ultimately come to the same conclusion and decide they also can’t beat us, so they might as join us. Or perhaps, they will invite us to join them. Here in the United States, minority groups are on the rise. They are speaking out about the unfair treatment they’ve received at the hands of the majority society. They are marching in the streets and demanding justice, and to be treated fairly. Except that some of those same groups are also faulting us. They are saying that Israel, our ancient home, is also oppressing an indigent minority, and they want to address that oppression as part of their call for justice. There has been some talk that recently these people have removed that part of their “manifesto”, especially since many Jews have joined in to support them, as we’ve done many times in the past. Besides, their accusations are absolutely not true. What is it about us Jews that makes these people want to vilify us? Certainly, we’ve been persecuted probably a lot more than they have, any of those groups. Wouldn’t it be a lot more productive for everybody if they took it from the UAE and Kosovo and Serbia, and even Saudi Arabia that is at least letting us fly through their air space? Why don’t they partner with us? We’ve shown, time and time again, how we beat the odds! How about learning from experts? 5781 looks like it just may be a year of peace. Of course, we all want to see peace in our region and hope that our neighbors decide to beat their swords into plow shares and make war no more. Everybody gains a lot more from cooperation than by contention.

Sermon As we approach the High Holidays, we start to take stock in our behavior of the last year. Many Jews feel a sense of trepidation at some of the rituals and procedures incumbent on this time. No, we’re not talking about the fasting and abstinence of pleasure; we’re referring to the process of apologizing to those we may have offended. It would tough enough if we had to ask amends once, but the rabbis have mandated that we must attempt three times. Talk about eating Humble Pie. Among other things, Judaism is a religion of relationships. While many of our 613 mitzvot involve our relationships with Hashem and rites such as sacrifices and holidays and festivals, a great many involve our interactions with each other. Hashem knows clearly how sincere we are in our repenting and thus forgives us accordingly. The important task is to work on relationships with our fellows. Our commitment is to work towards an ideal. This is a prominent theme during the High Holidays. Many of our commandments are obvious. We are not to steal or cheat people in business. Hashem has seen to it that we all have our due. We are not to take or try to take anything that is not ours or we would possess as ill-gotten gains. All this serves to establish a fair and just society. When people live in a fair and just society, they get along better and are happier, and have more trust. When people are happier and trusting, it’s a lot easier to strive and succeed. When people live in a society in which everyone is suspect, however, commerce suffers, and people have a harder time fulfilling themselves. It is not just about general societal conditions. Torah also governs how we interact with each other, not just how we treat each other. During the High Holiday services, we recite confessionals in a couple of different forms. Consider the “Vidui” when we recite “Ashamnu,etc.” and beat our chest after each statement of sin. The list is varied but out of the twenty-four sins, four of them involve speaking ill. Even in the prayer “Al Het”, there is a predominance of confessions again about what bad things we’ve said. While we might think that our repentance during the High Holidays involves a new commitment to think before we speak, this is actually a year-round focus. During each and every Amidah, the sages have thought that our individual recitation should end with “Guard our tongues from speaking evil and our lips from speaking falsehoods”. G-d knows we have a hard time keeping our mouths shut. But why the focus on gossip? Remember that words are very powerful. How did Hashem create the Material Universe? By saying, “Let there be…” etc. Those words became the actual things. Since we are created in G-d’s image, we too seem to have a power to affect our fellow humans with our words. In fact, there are two places in Torah where we have the “Tohaha” or warning, and the second instance is in this week’s Torah portion “Ki Tavo”. This is an admonition of terrible things that will come to pass if we do not abide by Torah. Many rabbis comply with the tradition that the “Tohaha” is recited in a whisper lest our chanting of them loudly causes them to come to pass! When we were children and other kids teased us, we would recite a rhyme that “sticks and stones may break my bones, but names can never harm me”. That’s wrong. No one ever spent twenty years in therapy for having a stick thrown at them (medical treatment not withstanding). With the advent of social media, more and more people are given a platform to express their views. Fringe groups, once in the shadows, now have an audience. This openness seems to have opened the door for people to not just express ideas best kept to themselves—or at least mitigated with civility—but also in very aggressive ways. Sometimes instead of interesting debates with different points of view, they often get heated arguing about who’s right and who’s wrong, with no tolerance. For Judaism, this is not how we are to behave. We are told to love your fellow as yourself in the Torah. Hillel said, “Do not judge your fellow until you have walked from his place”. Native Americans said, “Don’t judge a man until you’ve walked a mile in his moccasins”. Notice that neither we Jews nor the Native Americans accused the other of stealing that idea! Instead, we just acknowledge that great minds think alike. This year, 5781, let’s all make a commitment as part of our repentance to walk from someone else’s place in their moccasins. The world will be a calmer and more understanding place.