Last week was the horrific tragedy in Pittsburgh, PA. A gunman, a self-described white supremist, walked into a large synagogue and opened fire. Eleven people were killed, six people were wounded. It is human nature to want to ascribe blame in order to have a target for our anger. This helps us vent and get some vindication, and acts as a catharsis. The most evident target is the President. People were quick to associate this action with the President’s remarks last year in response to marches by white supremists marching in West Virginia. These people were out in the open, chanting the anti-Semitic slogan “Jews will not replace us.” People felt that the President’s lackadaisical attitude and remarks that there were some fine people and there’s blame on both sides gave license to these people to display their bigotry publicly, rather than remain in the shadows as a fringe element. Anti-Semitic incidents, according the Anti-Defamation League, is up 57% this year. People point to the President and his remarks and alleged acceptance of any one or group that supports him. They claim that his narcissistic attitude makes him accept even bigots as long as they like him, and thus he downplays their attitudes…which has the effect of making these groups more mainstream. Now they feel emboldened to display their negative attitudes in the open. Having said that, let’s revisit the ideas that there’s blame on both sides. Consider main news sources like the New York Times, Washington Post, BBC and Agence France-Presse, considered to be progressive or liberal. They have reported on Israel and the conflicts with Gaza and seem to always put the onus on Israel as using excessive force. They consistently open their stories with headlines about how many people are killed and injured by Israeli army gunfire. You have to read well into the article before they talk about how Palestinians are massing at the border sending over incendiary devices that have burned much arable land in Israel that has ruined a lot of businesses. They also downplay that the Gazans are the antogonists. A recent article ran a headline about how three Palestinian youths were laid to rest after being shot by Israeli forces overnight. They said that while it looked like they were setting up explosives, none were found. They also mentioned that these were kids were 13 and 14. There was no discussion as to why these kids were out at night in a war zone and why the parents were not monitoring them. And by the way, this article appeared in the Pittsburgh Gazette, the same town where the gunman killed eleven Jews. These media serve to vilify and demonize Israel and by extension and association, Jews in general. Consider that there are organizations like Students for Justice in Palestine and BDS. While proclaiming to be peaceful, they often disrupt speakers who are either Israeli, Jewish or pro-Israel. They are very active on college campuses proclaiming how Israel has oppressed their people and taken their land. They don’t mention how Israel was created by UN proclamation, nor do they talk about their own people attacking and killing Israelis without provocation. Consider some groups such as BlackLivesMatter and the Gay Rights Organizations. In their manifestos is verbiage about not accepting oppressive regimes, a veiled reference to—you guessed it—Israel. Consider that leaders of the MeToo movement, which seeks to get equality and justice for abused women, are women who have openly attacked Jews and Israel. Many vigils have occurred all over the country for those slain. Even the Foreign Minister of Iran sent his condolences. in Hollywood, where is the outcry and outrage? Where are statements from George Clooney, Matt Damon, Ellen Degeneres and Oprah Winfrey about this tragedy? Where are statements from Billy Crystal, Rob Reiner and Bette Midler? To date, the only celebrity that seems to be speaking out is Donna Pescow who has been very active on Facebook. Twitter? Barely a peep, and this topic isn’t even trending. Politicians. Anybody heard from Bernie Sanders? Chuck Schumer? Nancy Pelosi? We heard from Mike Pence, the Vice President, who brought in a Messianic—let’s call him a—Minister, something we Jews don’t accept. Not appropriate. A lot of people in Pittsburgh, upon hearing that President Trump was going to visit, protested and said they didn’t want him to come. They said that his acceptance of the “alt right” was why this happened and along with other, misanthropic policies, have led to this animosity. This is the wrong tact. To the contrary, he should come and be welcomed. People should take him on a tour of the site of the attack and show him the carnage. They should explain how nervous they are now and implore him to act. They should educate him. This attack wasn’t the result of a single person’s policies; it was a whole culture of anti-Semitism. But guess what? We’ve been there before. We’ve survived because we’ve supported each other and lived our heritage. We are strong in our commitment to G-d and I would say His commitment to us. We’ve survived because we value morality and integrity and that is our strength. Nevertheless, we’ll probably be there again. Or maybe not. Maybe we can use this tragedy to wake people up. Maybe we can use this to show people what happens when they denigrate and vilify and demonize a people over and over again. Our strength is our humanity. Our acceptance of everyone. When this killer was wounded and brought to the hospital, who were the doctors that healed him? Jews. When the daughter of a Hamas leader needed crucial surgery where did he take her? To a hospital is Israel that successfully healed her. This is who we are. This is why we’ll survive. #Pittsburgh #PittsburghSynagogueShooting #PittsburghShooting

https://youtu.be/UZDW_ACgHYo #ParashatChayeiSara5779 #DvarTorah #TorahPortion

https://youtu.be/Z97BSN1ciUk #TragedyinPittsburgh

https://youtu.be/2NSc-ZpTq6I #TorahPortion #ParashatVayera #DvarTorah

https://youtu.be/JE6rR-36aAQ #ParashatLechLecha #TorahPortion #DvarTorah

The debate over science vs. religion has been raging for years. Many people have declared that since religion demands no inquiry and also faith and belief, it is incompatible with the scientific method that seeks investigation and hypotheses and testing in order to confirm. Therefore, they say, while you can be both religious and scientific, mixing the two is like oil and water. In a recent class, in fact, with pre-B’nai Mitzvah students, they were adamant that Torah was religion and not science. They didn’t see how anything that Torah proclaimed was grounded in reality or fact and it was merely just stories and faith. They, too, felt that science is science and religion is religion and never the twain shall meet. Judaism not only doesn’t believe that science and religion are two completely different disciplines but that one describes the other. How can this be so in the face of so much controversy to the contrary? First of all, we need to understand that Judaism is not only a religion, nor was it ever meant to be; it so much more. Years ago, in a confirmation class, my rabbi at the time said that Abraham, after smashing all but one of the idols in his father’s shop and blaming it on the one surviving piece of wood, conceived this universal force. In fact, my rabbi stated, the word “Adonai” means “force” as in “force of nature”. The point is that this Universal Force was what brought all into being and constantly maintains the integrity of the universe. Consider what Genesis says about the beginning of everything. It talks about how in the beginning there was nothing, and G-d—using the word for G-d that can means gods or angels or nobles—created the light and darkness by saying so, and thus it was. According to Judaism, then, this Divine Being spoke a command and things started happening. This was repeated for each day with different things happening, like the lights in the sky, then the plants, fish, birds, creatures and finally Man (or more rightly perhaps, Humans) coming into existence over a period of six “days”. The current theory of creation in the scientific world is the theory of the Big Bang. There was nothing and then a sound emanated from the superfluid vacuum state, or wherever, and matter exploded into existence. It was then over many millions of years, or epochs, that this “stuff” started to coalesce into what we see now as our physical home. Personally, this theory of the Big Bang sounds exactly like what the Torah is describing in Genesis, chapter 1. The “bang” was Hashem saying “Let there be light…and there was light”. The Torah goes on to describe 5 succeeding various stages, or “days”, of creation marked by a progression of developments that ended with the advent of thinking, discerning human beings. Seems to be a very accurate description by people who didn’t have a fraction of the scientific equipment or sophistication that we have now to create such a theory some 4000 years later. Now about that word “day”. In our current language, “day” can either mean the amount of time our or any other planet takes to rotate around its axis until the same point is facing the sun. It can also mean that part of our 24-hour cycle that is light. How about another meaning for just a distinct period of time? So maybe the first day was a period of microseconds? The second day was a longer period of perhaps millions of years while the raw material started to form into distinct and specific shapes that became the bodies that we now recognize as planets, stars, etc. Next we have the story of the first humans, Adam and Eve. The word “Adam” is a derivation of the word for earth, “adamah”, as man was created from the ground itself. “Eve” is the word “Havah” or life, probably because it is the woman that formed a new life within her womb. These two may have been, as has been suggested, the missing link between the lower primate and our intelligent species. Eating from the Tree of Knowledge may be a vague reference to the development of the frontal lobes of our brains that allows us creative thought. Remember that animals run around naked; it is only humankind that requires clothing to be able to maneuver with the elements of the changing seasons. This is a very rudimentary discussion of how Torah is not a contradiction to the rational thought of the scientific method. Certainly a discussion like this can go for a lot longer. As we start our yearly adventure into our heritage, consider the relationship between the so-called mystical and fantastic stories that we will read and the scientific. To be continued…. #FridayNightSermon

https://youtu.be/kK1scirNCHs #ParashatNoach #DvarTorah #TorahPortion

This week we ended the High Holidays with Simchat Torah. This is a rabbinically mandated festival in which we honor the heritage of our people, the Torah. We hold a special service, dance around with the Torot (plural) and sing songs from verses out of the Torah. We read the last portion of the Torah, “V’Zoet HaBracha” and then re-roll our scroll and read the first and part of the second chapter of B’reishit, Genesis. As such, we see that the Torah doesn’t end and begin—not really. It is a continuous stream from which we are always learning and with each pass, we learn something new. This is the lesson of our Torah study, that the end and beginning are merely contrived; it never comes to a conclusion. Such is life. The idea of “Circle of Life” has come into our pop culture from media. This, however, is a very familiar concept in Judaism. Just as the Torah is a continuous stream, so too is our lives. Consider that cycles occur in nature. There is day, then night, then day again. There is spring, summer, autumn, winter, then back to spring again. And so on. Consider that there are cycles in life as well. After every end is another or new beginning. We know this from our experience. There are a couple of ways to consider this. Sometimes we all get very pessimistic. Things were going so well, why couldn’t it stay that way? We are creatures of habit and once we relax into a set routine or situation, we just want it to continue. It’s too much stress to have to—or really want to—put ourselves out to deal with change. This is really true when things are going well, though, isn’t it? We want them to stay going well. We know that if, or really when, things change it’s from good to bad. When things are bad, we can’t wait for things to get good again, and then savor it while the going’s good. So far, we’ve looked at this as a passive experience. We sit and enjoy the good and then wait with trepidation for things to turn around. We can also be pro-active. Just as we re-roll the Torah scroll right back to the beginning immediately after reading the end, we can do that with life as well. Instead of sitting around and having these things happen and dread for the next shoe to drop, we can see what the situations are telling us, take action, and use the experience to learn for the future or take steps to prepare ourselves. In fact, most of the time, we do that. We’re working, spending our money on fun things like trips and dining out, maybe a new car. Then the bills come. We have to fix that car, buy a new refrigerator because this one just broke down right after the warranty expired or a medical bill from an illness we didn’t see coming. Well, maybe we need to start saving more money and not go out as much. So after we’ve recovered and paid the bills, and the money is coming in, we ought to consider approaching life a little differently. Maybe that extra payment for an extended warranty isn’t such a bad idea. And perhaps supplemental insurance wouldn’t hurt either. This better than gambling with life events. Think about the Torah. While many see it as a story, it’s not. The story is there as a didactic, to emphasize the commandments and teachings of Moshe Rabbeinu and the evolution of how that all came to be. The teachings are presented in a format; it’s up to us to figure that out and then apply it to our lives. So the circle of life is really life, the ultimate life, living the mitzvot and commandments which Hashem gave us. This is the ultimate guide to living. It’s a guide to right action, the best way to handle situations in life as they come up. True, the Torah may not tell you whether or not get an extended warranty on that new appliance. It will, however, tell you to be fair in business dealings and love your fellow as yourself. So maybe that fellow selling you the new appliance and the extended warranty will be so happy for your business, understanding and polite demeanor that they’ll tell you to come back next week and take advantage of that unannounced sale starting on Thursday or throw in that extended warranty as part of the deal. Saves you a couple of bucks that makes it easier to take care of that medical bill. #FridayNightSermon

https://youtu.be/JGumQ5cEGYA #ParashatVZoetHabrachaandBresishit #TorahPortion #10MinuteTorah

The book of Ecclesiastes is read during the Shabbat that coincides with Sukkot. Many of us are familiar with what the book says because of the folk-rock song by the Byrds, “Turn, Turn, Turn”. While the melody of the song is somewhat upbeat or neutral, the actual text of the book is very pessimistic. It addresses the futility of life and asks the question, what is the point of living a life of productivity and accumulating material wealth when we’re all just going to die anyway? Many sages ascribe the author to be King Solomon who indeed lived a life of opulence and became very downtrodden in his later years realizing the aforementioned as truth. Sukkot, like many holidays and teachings in Judaism, has multiple meanings and symbolisms. Sukkot recognizes, remembers and honors the flimsy structures in which the Israelites camps during their sojourns through the Wilderness prior to conquering and settling in the promised land. One of the reasons that the sukkah we build is flimsy is to highlight that life is flimsy. It reminds us never to get too comfortable with material good because they are so fleeting, just like Ecclesiastes portrays. Sukkot is also a fall harvest, hence the decorations of plants and fruit that adorn our Sukkot. The tie-in to Ecclesiastes is that we’ve worked hard during the warmer months and now that we’ve harvested our bounty, now what? It’s almost like a dénouement. We’ve planted, grown, harvested, ate…nothing more. Or is it really that depressing and hopeless? Let’s examine the special Torah portion that is read during the Shabbat of Sukkot. As a pilgrimage holiday, it extends eight days (seven in Israel). It therefore always encompasses at least one Shabbat. The portion is taken from Exodus. Moses is back up on Mt. Sinai for a second go around on the Ten Commandments. He has broken the first tablets in disgust at the sight of the Golden Calf. G-d, too, is very angry with the offending Israelites. Moshe Rabbeinu, here, asks Hashem for mercy. Hence the tie-in with the High Holidays. The Sages will say that the opportunity to be sealed in the Book of Life for this new year is not yet a “done deal”. We can still petition until the end, which would be Simchat Torah. Some even go so far as to say that we have the whole month of Tishrei. So this is another opportunity to hone in the point that redemption can still be had. How do we reconcile the idea of mercy with the pointlessness of materialism? Let’s look at the idea of Yom Kippur. We afflict ourselves by avoiding food, beverage, pleasure and immerse ourselves in the spiritual world. We focus on conquering the temptations of the body in order to be in touch with Hashem. While we are asking for another chance, we are proving that are worthy by proving to Hashem and ourselves that our spirit is stronger than our body, the ethereal over the material. Yes, Ecclesiastes is correct: as the title of the Broadway play states so simplistically, “You Can’t Take it With You.” But to consider that striving for growth is futile is really not true. To do so would deny that existence extends beyond the physical body. But let’s assume, for a moment, that it does not, that this physical existence is all there is. Do we not talk about “being fruitful and multiplying” and “Generation to generation”? A person’s existence is very much like dropping a rock into a pond. There are ripples that extend and spread out everywhere. We don’t know the extent of whom we affect. That’s why the commandment to “Love your fellow as yourself” is so important. It’s like paying it forward. You do something nice for someone and they feel good. That affects everyone with whom they come in contact. Then those people feel good, etc. It spreads out. Perhaps the physical and material wealth of life are fleeting, but not so the spiritual wealth. Our spiritual wealth lives on long after we’re gone. And not only the memories of us and what we may have done, but there’s also our seed that we’ve created by being fruitful and multiplying. So as we sit in and enjoy our sukkot, and remember how fleeting “things” are, let us remember that we all leave our mark. The high holidays remind us to always use Torah and G-d’s teaching to leave the best mark we can. May you all be sealed in the book of life.

https://youtu.be/IgD8PZHepxM #ParashatSukkot #TorahPortion #DvarTorah

As we approach the end of the book of Devarim/Deuteronomy, we see Mosh Rabbeinu continuing to exhort the Israelites to study and follow Torah. He reminds them that Hashem has kept them and protected them in the wilderness for the last 40 years. Now they will be conquering and settling the promised land and will prosper. Prosperity can be a blessing and a curse. Prosperity allows us to enjoy comfort and security and enjoy the finer things in life. It can also make us forget what’s important, which is Torah. While we are enjoying the fruits of our labor and the beneficence of Hashem, we must not lose sight of the commandments, and being true to the covenant and commitment we made as a people to honor the mitzvot. Moshe Rabbeinu is a prophet, and as a prophet, he can see what is to come. Or is he also a great psychologist who has seen the behavior of the Israelites, knows they are a stiff-necked people, and can get lured away from doing what’s right by those same comforts. He knows that his people can succumb to temptation all too easily. So he sets out with a final warning. Torah commentary has many levels. One of the levels looks at the actual words as they are displayed on the scrolls. The lay out of this particular portion is different than most portions which are the standard lines and paragraphs. Most of Ha’azinu is a poem that is structured as two columns, side-by-side. There is another such pattern earlier in the Torah that is the Song of the Sea, the victory “song” by Moses after he led the Israelites out of bondage in Egypt, through the parted Sea which then collapsed on the pursuing Egyptians and drowned them. This latter portion, however, was structured likes rows of bricks rather side-by-side columns. Staggering bricks gives a support structure of strength that keeps the structure intact. By contrast, two columns side-by-side makes for a flimsy situation that is easily toppled. Such is the danger of the Israelites; their commitment is tentative, and they must be vigilant to keep their dedication the tenets of our heritage. What is the structure of your life? We are through the main part of the High Holiday Days in which we asked Hashem to inscribe us in the Book of Life. We now must prove to Hashem that we are worthy of redemption and forgiveness. Have we set our lives as bricks, side-by-side, staggered, that give us the integrity and character to weather all sorts of temptations? Or is our commitment like two columns side-by-side, easily toppled by the first sign a short cut? It is probably a certainty that we will be tested to see if we are sincere in our desire to be forgiven. No doubt we will encounter situations and people that will challenge us and our integrity. Maybe we’ll be at a store and get too much change back or maybe we’ll walk into the break room at work where co-workers are demeaning another employee. Is our character on a solid foundation of staggered bricks or two flimsy columns? And what about our relationship with ourselves? Do we push ourselves to do better or settle? Should we get more exercise to improve our health, or get more rest to prevent illness from over-exertion? Will we stand up for ourselves when people try to take advantage, or just capitulate to low self-esteem and give in, being grateful for whatever attention and favors others show us? We must favor the bricks. As Hillel said, “If I am not for myself, who will be for me? If not now, when?” And as the poet said, “If you don’t respect yourself ain’t no one going to give a hoot”. How you feel about yourself will translate into your relationships with others. If you are the columns and give in to temptation, then your co-workers will know that they can count on you to join in harassing another. If you are the staggered bricks, then you will let them know in no uncertain terms that you accept people as the are and do not believe in humiliating others. If you are the columns, then you will think that this is your lucky day to get extra change. If you are the staggered bricks, you will let the store clerk know that they gave you too much. The observant Jew sees the mitzvot as strength, not weakness. They know that while there may some short-term gain in giving in, it is short-lived as the consequences of negativity make problems later. They know that making fun of a co-worker will cause tension in a job that is already challenging as it is. They know that cultivating a “buyer beware” attitude will create a pattern that one day get that person into legal and financial trouble. As we settle into 5779, let us all make the commitment to be staggered bricks instead of flimsy columns. It will be more of a challenge, but ultimately our lives will be more satisfying and rewarding. #FridayNightSermon