Sign In Forgot Password
To ensure the health and safety of our congregation and guests during the Coronavirus (COVID-19) pandemic, we have moved our activities online. We look forward to gathering in person when we can do so safely. Until then, join us online for our many services, classes, and events.

Drops of Torah from our members (2020-21 / 5781)

We all have the capacity to share our wisdom and reflections about the Torah texts we read each week. The Congregation Beth Israel Drops of Torah project provides an opportunity for people to share a brief reflection or short insight about the week's Torah portion. These short pieces are written by our members with support from our rabbis (as needed). Our plan is to have members reflect on 1/9 of a Torah portion each week so that in nine years we will have commented on the whole Torah! Beth Israel follows the Israeli Torah reading calendar which sometimes differs from the Conservative and Orthodox Torah reading calendar outside of Israel but will always sync up before the end of the Torah reading year. Consider signing up for a drop of Torah. For more information, contact Rabbi Nathan Martin.

Drops of Torah from 2019-2020
Drops of Torah from 2018-2019

 


 

  1. Bereishit by Helena Landis
  2. Noah by Randy Tiffany
  3. Lekh Lekha by Amy Strauss
  4. Vayera by Alex Shapiro-Colarocco
  5. Hayyei Sarah by Max Wilson & Dina Jacobs
  6. Toldot by Me'ira Pitkapaasi
  7. Vayetze by Rabbi Nathan
  8. Vayishlach by Andrea Apter & Harry Chen
  9. Vayeshev by Andrea Bruno
  10. Miketz by Ruthie Lefkowitz
  11. Vayigash by Laura Lee Blechner
  12. Vayechi by Andy Coleman
  13. Shemot by Michael Lefkowitz
  14. Vaera by Dan Gura
  15. Bo by Lynn Cashell
  16. B'shallach by Reisa Mukamal
  17. Yitro by Kathy Trow
  18. Mishpatim by Joyce and Ron Romoff
  19.  Terumah by the Rabbis
  20. Tetzaveh by Emily Cashell-DeSilva
  21. Ki Tissa by Debbie Wile
  22. Vayakhel/Pekudei by Me'ira Pitkapaasi
  23. Vayikra by Marilyn Verbits
  24. Tzav / Passover: A Liberation Word Cloud
  25.  Passover and Crossing the Sea by Emma Lefkowitz
  26.  Shemini video by BimBam

 

Bereishit (Genesis 1:1-19) by Helena Landis

In this week's Torah portion we encounter the story of Eve and Adam eating of the forbidden fruit from the tree of the knowledge of good and evil, and their subsequent expulsion from the garden. This was a moment when humans became aware of shame and guilt. A perspective I'm taking with me at this moment when it comes to reading this story is the notion of consequences. Just as the first humans did not have an awareness of the larger consequences of their behavior, sometimes we are similar. We may share an off-handed remark with someone that may have far reaching negative impact. The work of Jewish awareness practices, like Mussar, help us to become more conscious and aware of our behaviors and actions before they can become damaging. Perhaps, unlike the first humans, we can take the lesson to heart to be thoughtful in our behaviors with others and thereby create more positive consequences. (Return to Top)

Noah (Genesis 6:9-7:9) by Randy Tiffany

The premise for the Noah story is found at the beginning of the narrative when we learn “The earth became corrupt before God; the earth was filled with lawlessness” (Breisheit 6:11).  After the idyllic beginnings in Chapter 1, humans (and, according to Rashi, all creatures) had fallen to a level of immorality requiring a complete reboot and the establishment, beginning in the next parsha with Avram and continuing through the remainder of Torah, of a society based on divine law. We have been reminded multiple times over the course of American history, including our own, that when the rule of law ceases to be the norm, bad things happen. (Return to Top)

Lekh Lekha (Genesis 12:1-20) by Amy Strauss

Lekh lekha means to leave. This portion talks about the war between the kings of the city states.  Lot is forced out.  Abraham frees Lot.  Abraham went to war because the kings were stealing from the poor.  Although, we tried to avoid wars, sometimes it is necessary to help those who can’t help themselves. May we be ready for this challenge. (Return to Top)

Vayera (Genesis 18:1-22:24) by Alex Shapiro-Colarocco

In this week's Torah portion we encounter the mob of Sodom that seeks to harm Lot's angelic visitors. Rabbinic commentaries suggest that the townspeople were afraid of losing their wealth and perhaps saw themselves as above the strangers. We should remember, particularly this week, that strangers have sometimes come to our country and made important contributions to its welfare. We need to remember that we too were once strangers in the land of Egypt thousands of years ago. Instead of being like the townsfolk of Sodom, perhaps we could be more like Abraham and defend the rights of the poor and the vulnerable? (Return to Top)

Hayyei Sarah (Genesis 23:1-11) by Max Wilson & Dina Jacobs

In this week's Torah portion, Chaye Sarah, there is a theme of planning for the future. This theme was conveyed when Abraham bought the Cave of Machpelah for a place to bury his wife, Sarah and for other family members in the future. He wants to buy the land from the Hittites but at first they tell them to take it as a gift. He declined the gift and paid, because he wanted to ensure that the land would only be his and his family’s. Now nobody could take the land back or say that it wasn’t rightfully theirs because he paid the full price. In doing so, Abraham planned for the future to ensure a better life for his family.

The pandemic has taught us many lessons about needing to prepare for the future. At the start of the pandemic, there was not enough equipment or PPE (personal protective equipment) to care for people with COVID-19 or to protect front line workers. We now know much more about the infection, and we can better care for people who do contract the infection. Importantly, we now know how to better prepare for future pandemics by making certain we have an adequate supply of needed materials and equipment. We also now very much understand the need to work together as a community to take care of each other. This is the only way that we can survive and move on after crises.

The past few weeks have seen a lot of political turmoil. We look forward to coming together as a nation to take better care of each other for all of our futures! (Return to Top)

Toldot (Genesis 25:19 - 28:9) by Me'ira Pitkapaasi

Rebecca is a rare character in the Torah.  She is a woman that refuses to stand by and allow life to happen to her.  She faces every difficult situation with strength and determination and ensures things turn out the way she wants them to be. She chooses her husband Isaac, leading the servant Eleazar to her parents. Given the choice, she tells them she wants to make the long journey to marry her uncle Abraham’s son.  Experiencing the trauma of her unborn twins struggling inside of her, she goes personally to question God’s motives rather than asking her husband to intervene on her behalf.  When her husband makes a plan to give his deathbed blessings to his favored child, she carries out a plan to switch the boys, ensuring a blessed future for her favored child.  She insists- commands- that her son Jacob follow her plans, and even agrees to take upon herself any curse Isaac might put on Jacob should they be found out. When she hears of Esau’s plan to murder her favored son, she chooses to send Jacob to sanctuary with her brother Laban, promising to bring him back home as soon as Esau is less enraged, and puts into motion a scenario in which Isaac will send her youngest boy into safety.  As a mother, a wife, a woman, she has no power to make such a decision without the direction of her husband. She convinces Jacob that he would prefer to have Jacob marry Rebecca’s kin, and Isaac sends him off, putting him onto the path where he eventually marries Rachel and Leah, his maternal uncle’s two daughters.  There are many rabbinic discussions regarding whether Rebecca’s choices are those of a positive Biblical role model for future generations of women.  Rather than looking at her specific choices, perhaps we should first examine the idea that she was able to design a life for herself in which she was able to have choices.  No matter what decisions she might have made, Rebecca refused to allow her circumstances to control her.  She took hold of the reigns of a difficult life and directed an outcome that would lead to the life she wanted for her children and for herself. (Return to Top)

Vayetze (Genesis 28:10 - 32:3) by Rabbi Nathan

In this week’s Torah portion, in a moment of cosmic karma, Jacob is tricked into marrying Laban's eldest daughter rather than his intended marriage to Rachel. This part of the narrative is the source of the custom of unveiling the bride or bedekin at traditional Jewish weddings. Laban's and Rachel and Leah's deception of Jacob seems to parallel Jacob and Rebecca's deception of Isaac in the previous parshah, a kind of cosmic payback for how Jacob attained Isaac's blessing. What are the ways you might notice payback in your life -- positive or negative -- for your own behavior?As an additional offering we share Debbie Perlman's z"l contemporary psalm for Thanksgiving here. Wishing all blessings for this time. (Return to Top)

Vayishlach (Genesis 32:4 - 36:43) by Andrea Apter & Harry Chen

In Genesis 34, a story is told, that Dinah went out of her camp to see the women of the locality. Shechem, the local prince saw her and apparently raped her. But he wanted also wanted her to be his wife. The story continues where the sons of Jacob, knowing that there would be much pain at the third day of the circumcision, attacked the city, killing the men, seizing their wealth, their little ones, wives and all in the houses as captives in retribution for Shechem's treatment of Dinah. This story is told seemingly with firsthand knowledge of how Jacob, Simeon and Levi felt after finding out of Dinah’s rape. However, Dinah does not have a voice in this passage. That Shechem wanted to marry Dinah, rather than to keep her as a slave, may put to question whether she was raped or consented. All too often in our patriarchal (misogynistic) society, the wishes and feelings of women are attributed by men and are not expressed in the first person, by the woman. To this day, the control of women’s bodies are all too often determined by men expressing the highest of moral purpose, denying women the right to control what happens to their body. May we learn from this story. (Return to Top)

Vayeshev (Genesis 37:1 - 40:23) by Andrea Bruno 

I’m intrigued by Tamar’s knowledge of her rights and her ability to outsmart Judah.  She took a chance that Judah would do the right thing and the law would be on her side despite her social status. I’m less secure in my trust of the law in our society today.  There seem to be many loopholes and those of status and wealth are often in a better position to escape the law.

I’m reminded of a time I trusted a mechanic by paying in advance for his service.  Youth and inexperience were my disadvantage.  My car remained in disrepair despite my win in small claims court.  Yes, the law was on my side, however, there was not a way to collect funds that did not exist.  While the mechanic was by no means of status and wealth he was likely aware he could get away with what he did.  I was not as wise or fortunate as Tamar.  Our present divided society chooses dominance over equality that is fueled by prejudice and intolerance of minority groups. How might we help pave the way for helping those at a disadvantage be heard and supported? (Return to Top)

Miketz (Genesis 41:1 - 44:17) by Ruthie Lefkowitz

In this week's parsha, a continuation of the Joseph story, his brothers start their journey back home from Egypt. On the way, Joseph stops them and accuses them for stealing his valuable item. The brothers insist that nobody stole it, but they said that if one of them did, then they would all willingly accept the punishment. So, Joseph searched all of their  bags, and they found it in Benjamin’s bag. Joseph didn’t really like his brothers after they carelessly threw him in a pit, however, he wanted to give them a second chance. He wanted to see if they had changed their cruel behaviors towards the favorite child. Joseph knew that Benjamin was the new favorite, and he wanted to see what would happen if he threatened to take Benjamin away. Would they be grateful to never see him again, or would they beg for forgiveness in hopes that Benjamin could come home with them? They ended up begging for forgiveness, which means that they have changed and we can change too! (Return to Top)

Vayigash (Genesis 44:18 - 47:27) by Laura Lee Blechner

In this week’s portion, Vayigash, after Joseph and his brothers finally reconcile, Jacob and his entire family go down to Egypt to escape the famine. On the road, God comes to Jacob in, yet another, dream and calls to him “Jacob! Jacob!” and Jacob responds “Hineni - here I am.” In the dream, God tells Jacob not to fear this trip, because God will make him a great nation in Egypt. God will go down to Egypt with him, and, also, bring him back from Egypt. 

But we know, that this is the beginning of our Exodus story, and that in a couple of generations, the Children of Israel will become slaves to Pharoah in Egypt for hundreds of terrible years. And yet, what I hear in God’s double call to Jacob, and Jacob’s Hineni response, is a foreshadowing of God’s call to Moses - also a double call - and the exact same response of “Hineni - here I am.” The seeds of hope and redemption are planted, just waiting for us to be present, to say “Hineni,” and become God’s partner in repairing the world. (Return to Top)

Vayechi (Genesis 47:28 - 50:26) by Andy Coleman

In Vayechi, the final parsha of Genesis, Jacob blesses Joseph's sons. In a recurring theme of Genesis, Jacob gives the younger son the blessing for the older. Then we read about Jacob's blessings to all his sons just before he dies. Many of the "blessings" are unflattering descriptions. Reuben is rebuked for sleeping with one of Jacob's concubines. Simeon and Levi are criticized for the slaying of the men of Shechem. Others are compared to wild or domesticated animals. Some of these are actually good. Commentators have said "Judah is like a lion" because leaders (kings) have come from the tribe of Judah.  Issachar is compared to a donkey bearing a load. Commentators have said "bearing a load" refers to "the yoke of Torah." Apparently many scholars came from the tribe of Issachar.
We have just come through a year filled with trials, tribulations and tragedies. Some of us have experienced great loss. We are certainly in need of blessings. Perhaps we can take  inspiration from our more "observant" Jewish brethren. I have heard it is a custom to say 100 blessings a day, or at least look for opportunities to say them.  We can be inspired to say a blessing for a beautiful sunrise or sunset. Blessings for family, friends and community. I, and many Beth Israelites, have expressed blessings to be a part of this community during this time. We are certainly blessed to have Rabbis Linda and Nathan and our lay leaders who have worked so hard for us. Perhaps they are from the tribe of Judah?  To all those in need of healing, I wish you a refuah shlema, a full and complete recovery. Shabbat Shalom. (Return to Top)

Shemot (Exodus 1:1 - 6:1) by Michael Lefkowitz

This week's Torah portion is the story of Moses's encounter with the burning bush. Moses saw the bush on fire which drew him to look at it. But when he examined it closer he heard the voice of God and received a call to action. Some say it was his own voice that he heard. Maybe feelings of guilt? 

Anyway, seeing the bush and hearing a call to action is like witnessing many of the images that surround us these days and being called to action by what we see. Images of sea creatures choking on trash have led my family to taking steps to reduce the amount of plastic items that we use and discard. More recently images of too many people lining up to receive too limited resources to feed all their hungry families have led us to increase our support of food charities around the nation. These images, having been seen, do not go away. They are like a bush that continues to burn to remind us of the actions needed. (Return to Top)

Vaera (Exodus 6:2 - 9:35) by Dan Gura

In this week's Torah portion, Va-era, there is a moment in which the Israelites are unable to hear and take in Moses' message of deliverance because they had a "shortness of spirit or breath." Moses too, seems for a moment to give up as well. I wonder if both the Israelites and Moses lost a sense of self and perception that blocked them from hearing the true message of deliverance. Did they not feel worthy enough? Did they lose a sense of self-worth? What makes us question our self worth and block our liberation and ability to live full, balanced lives? As we read this story I hope that we are able to step back, take a deep breath, and see ways forward through patterns that don't serve us. (Return to Top)

Bo (Exodus 10:1 - 13:16) by Lynn Cashell

The fifteenth reading from the Torah is named Bo (בוא), which means "Come." The title comes from the first words of the first verse of the reading, which say, "Then the LORD said to Moses, '[Come] to Pharaoh, for I have hardened his heart" (Exodus 10:1). The portion begins by concluding the narrative of the ten plagues, the tenth of which is the slaying of the firstborn. To avoid the plague, the Israelites are given the instructions for the Passover sacrifice and the laws of the Feast of Unleavened Bread. Pharaoh finally consents to let Israel go, and they leave Egypt.
This was my father’s Torah portion in 1939. I wonder what his 13-year-old self thought about how Moses and the Pharoah spoke up for their own causes, each believing in their own perspectives. My father was the youngest of 7 out of 5 boys and 2 girls, yet he was the one who took care of his father in his later years, often causing unrest among his siblings who accused him of taking my grandfather’s money. Like the challenges Moses faced with Pharoah, my father did what he felt was right and hoped that his siblings would gain the right perspective.
My father came from a long line of incredibly stubborn individuals, who often had their hearts hardened, yet the grit of his Russian immigrant parents coupled with their Jewish value of the importance of family and education tempered this blindspot. He worked in the real estate business his whole life, and was involved in building low-income apartments and a nursing home to ensure that those in need had safe, caring places to reside. In our township, he initiated the project to create a community pool and I recall him trying to work with many whose hearts were hardened against this project. He was ultimately successful and was rewarded by being tossed in the pool, suit and all!
He demonstrated to me how to be tough, stand up where I saw injustice, and unharden my heart to those whose perspectives differed from my own. I continue to seek ways to temper my own genetic stubbornness and open my heart to gain new perspectives. (Return to Top)

B'shallach (Exodus 13:17 - 17:16) by Reisa Mukamal

In B’shallach, the Israelites escape Egypt via the Sea of Reeds and rejoice, singing the Song at the Sea, with the very familiar verses of Mi Chamocha—who is like You, Adonai? But soon after their rejoicing, they complain about having no food and water. God reassures them. He tells Moses, “I will rain down bread for you from the sky, and the people shall go out and gather each day that day’s portion.” 

I would like to focus on something God goes on to say: “…on the sixth day, when they apportion what they have brought in, it shall prove to be double the amount they gather each day.” In other words, God is giving the Israelites the means to observe Shabbat. This is the origin of why, to this day, we bake two challot on Shabbat.

In fact, the word Shabbat occurs in the Torah for the first time in B’shallach, specifically when Moses says, “This is what the Lord meant: Tomorrow is a day of rest, a holy Sabbath of the Lord.” I was surprised to learn from Rabbi Jonathan Sacks zt”l that the ancient Greeks ridiculed the idea of the seventh day of Creation. They didn’t understand what was creative about resting. I guess they didn’t foresee that civilizations, like individuals, can burn out and crumble.  May Shabbat continue to sustain us! (Return to Top)

Yitro (Exodus 18:1 - 20:23) by Kathy Trow 

In this week’s portion (Yitro), God gives Moses instructions for him to relay to the Israelites. Moses came down from the mountain and “summoned the elders of the people and put before them all that the LORD had commanded him.” The people agreed to do whatever the LORD commanded without prior knowledge of the expectations, “All that the LORD has spoken we will do!”

This is the definition of trust, right? The Israelites did not know what God was commanding them to do, but because of their faith in both Moses’ bringing the word of God, and God, the people agreed to do whatever was asked of them.

This kind of blind trust can be good when the source is actually guiding their disciples in a positive direction, but it can be disastrous when the goal is ill intentioned. An example in current news was the storming of the Capitol Building on Jan. 6. Many of the insurrectionists have claimed that they were following instructions from important government officials. They trusted in their leaders and did their bidding without considering the consequences to themselves or others.

I think when agreeing to do something blindly, it is imperative to know and trust the source. If you can, then so much can be accomplished. (Return to Top)

Mishpatim (Exodus 21:1 - 24:18) by Joyce and Ron Romoff

In Beresheit, “when the earth was wild and waste…the rushing spirit of G!d hover(ed) over the face of the waters.” With words, G!d began to organize the world into something we recognize today. In Parasha Mishpatim, the Israelites left Mitzrayim, and arrived at Mt. Sinai a huddled, unformed, vast, and disorganized people. As in Beresheit, so, now, does G!d, by uttering words and leaving them with us, begin to organize the “wild and waste” of Israelite society. 
“These are the regulations (mishpatim) (Moshe is to) set before (the Israelites).” “When you acquire a Hebrew serf…”. Wait? What? Israelites personally experienced slavery but they, in turn, are permitted to enslave their own people? Next, “when two men scuffle and deal a blow to a pregnant woman (causing only a miscarriage),” then a fine is to be imposed. (Shemot 21:22). However, if “harm should occur… (then) you are to give life in place of life- eye in place of eye, tooth in place of tooth, hand in place of hand…” and so forth. Wait? What? Miscarriage, alone, is not a “harm”? Know, also, that “G!d you are not to curse; an exalted leader among your people you are not to damn.” (Shemot 22:27). If this still holds, many of us, not pleased with our previous Administration, are in real trouble. Finally, Israelites are warned not to bow down to the gods of the people they will conquer, or “cut with them or with their gods any covenant.” 
Happily, Moshe, Aharon, Nadav, Avihu and “seventy of the elders of Israel” ascend Mt. Sinai, see “the G!d of Israel”, the “sapphire tiles” beneath G!d’s feet, and eat and drink having seen “G!dhood”. Even without this heavenly inducement, the rest of the Israelites, on hearing the rules, promised they would “do and (they would) hear”(Shemot 24:7).
These mishpatim sound archaic and wrong, at first blush. We shouldn’t keep slaves, harm people, steal, insult our parents, or bow down to anyone, let alone foreign gods. Also, we’re supposed to do things even before we’ve heard them? Still, these are the beginnings of a code of behavior towards each other that, at our best, we try to uphold to this day. We are paying, now, in blood, for centuries of keeping people as slaves. We are learning that miscarriage is a true harm. We are learning that “an eye for an eye” is, instead, frequently a miscarriage of justice. Finally, stoning to death an ox that has gored a man or a woman, is, well, just wrong.
Rabbis have also said that each Israelite (and all of us also there), heard the utterances in his or her own way. We continue to debate this today. That, in my estimation, is what makes Judaism such a wonderful, viable way of life. We interpret, we dream, we argue, we agree, we try to abide by rules and continually try to understand what they mean. This makes me so happy to be a Reconstructionist Jew and a member of this community. Even without the sapphire tiles or the G!dly cuisine. Shabbat shalom. (Return to Top)

Terumah (Exodus 25:1 - 27:19) by the Rabbis

The tabernacle was created to be a space for divine-human connection. Of the many descriptive verses about the tabernacle, the Ba'al Shem Tov, the founder of Hasidism, picked up on a seeming innocuous phrase, "You shall make the planks (KeReSH - קרש) for the Tabernacle of acacia wood, upright" by using wordplay to say that human beings are like the planks of the sanctuary, and that we can be the link or knot (KeSHeR-קשר) that integrates human and divine worlds. But if we choose to bind ourselves to impermanent vanities of this world, we instead bind ourselves to self-deception (SHeKeR-שקר). So we have an opportunity as human beings to choose how to align ourselves in the world, toward higher purpose or deception.
May we use our traditions and practices to guide us to the former. (Return to Top)

Tetzaveh (Exodus 27:20 - 30:10) by Emily Cashell - DeSilva

So many of us feel burdened with the weight of societal expectations of how we are “supposed” to present ourselves to the world. This is especially present in women, and we see it further amplified in people with larger bodies. When we spend so much time concerned with what we should, should not, can, or can not wear, we are not honoring our bodies. They carry us through this world and deserve to be treated with dignity and love. They deserve adornment. Exactly as they are. There is something so Holy about being able to wake up and chose your daily armor. You are in charge of how the world sees you. You are in charge of your daily armor. Horizontal stripes? Holy. Animal print? Holy. White after Labor Day? Holy. Purple lipstick? Holy, holy, holy. (Return to Top)

Ki Tissa (Exodus 30:11 - 34:35) by Debbie Wile

When first thinking about this portion, my dear Karen shared some ideas. She talked about the Buddhist perspective, where symbols like the mandala are used to help focus a worshipper’s energy. I remember watching Master Lausong create a mandala at Swarthmore College many years ago and feeling its sacred, mystical energy. Judaism, too, has symbols we use to focus our energy: Torah (often adorned in riches), tallit and kippot, chai, to name a few. We readily accept these symbols as part of our worship and traditions.

But then there’s the story of the golden calf. How is this different and what can we learn?  The story seems clear that the people needed to worship a deity and that Aaron set them up to worship a golden calf. Is the golden calf a separate deity or could it simply have been a symbol, similar to a mandala or Torah?  

While I’m sure this question has been discussed ad nauseum throughout the ages, this reading gives pause to reflect again on our need for worship and the nature of symbols to focus that worship. Karen says that the place where worship goes awry is when we confuse our devotion. Is our devotion to the thing, the symbol, or to the idea behind it? So let’s ask ourselves: How do we distinguish between the symbol and the deity? How do we ensure that our worship is what we want it to be? How do we prevent ourselves from worshipping the symbol? (Return to Top)

Vayakhel/Pekudei (Exodus 35:1 - 40:38) by Me'ira Pitkapaasi

In Vayakhel/Pekudei, Exodus 35-40, Moses asks the Israelites to donate towards the building of the Tabernacle – the place of worship while we were in the desert.  Some people brought gold or silver, some linens or thread, some simply brought their skills.  While each gift of time, money, goods, and services might be given different monetary values, every donation was important towards the building of this Holiest Place.  So, too, every gift given to our community is essential.  Whatever you can give is of great value.  We must remember that however great or small the sacrifice, everything we give to or do for our community, no matter how large or small, is truly no small thing at all. Because you’re giving of you. (Return to Top)

Vayikra (Leviticus 1:1 - 5:26) by Marilyn Verbits

After the destruction of the Second Temple, animal sacrifices were no longer able to be held. Without this way of drawing closer to God in atonement or in gratitude, prayer was created. Biblical commentator Nehama Leibowitz said that the sacrifice (and later prayer) of well-being is unique in that there is no petition connected to it. The act itself of saying the prayers creates a feeling of well-being, wholeness, and peace.  Even as our lives continue to be altered by the pandemic, in what ways can we acknowledge and be grateful for the well-being in our lives today? (Return to Top)

Tzav / Passover A Passover Word Cloud with words submitted by BI members

 

 

 

 

(Return to Top)

 

Passover and Crossing the Sea by Emma Lefkowitz

The image of crossing the red sea, this year, is very rich in layers of meaning for me. One of these is the feeling that I am coming through from one kind of 'mind' or understanding of life - that is, a life of forever-quarantine - to another understanding of life that includes the possibility of a "new normal". The crossing of the red sea, therefore, is like a mental crossing or a 'belief'-crossing, in which I am trying to assimilate our new post-pandemic reality that is coming. Since we're not there yet, though, I feel quite solidly in the middle of crossing -- and I can't quite see the other side, at least not yet. (Return to Top)

Shemini (Leviticus 9:1 - 11:47) Video by BimBam

Friends, this week's drop of Torah is presented by BimBam (formerly G-dcast) that provides a digital dvar Torah on this week's parshah, Shemini, created by a colleague of Rabbi Nathan, Rabbi Dan Horwitz.
Rabbi Dan's video focuses on the issue of silence. How do you approach the use of silence as a spiritual tool even if it causes discomfort? (Return to Top)

 

Thu, April 15 2021 3 Iyyar 5781