For Simchat Torah, Beth Shalom Synagogue will honor two outstanding members of this community. Gad Matzner will be awarded the "Hatan Torah", the aliyah of completing the Torah. Michal Rubin will be honored as "Kallat Beresheit", the opening segment of Genesis. Join us to "fete" them.
Saturday, October 18–9:45 a.m. Shabbat morning services; Baby naming for Isabel Davis Sanders. Proud parents are Beth Bernstein & Rip Sanders. Special Kiddush luncheon to follow services in honor of the baby naming, sponsored by Beth Bernstein & Rip Sanders.
Sunday, October 19:
9:30 a.m. International Hut of Pancakes in the Sukkah for
Religious School.
10 a.m. - 12:30 p.m. We will be collecting clothes today for the Gently Used Clothing Sale.
4 p.m. 12th Grade Class meet with Rabbi Case at Starbucks in Trenholm Plaza.
Monday, October 20:
7:30 a.m. Hoshanah Rabbah services
6:30 p.m. Erev Shemini Atzeret services
Tuesday, October 21:
9:45 a.m. Shemini Atzeret services - Yizkor (office is closed).
6:30 p.m. Erev Simchat Torah services and Consecration of new Hebrew School students.
Wednesday, October 22:
9:45 a.m. Simchat Torah services (office is closed).
4:30 p.m. Hebrew School in session
Saturday, October 25–9:45 a.m. Alex Zalesne Bar Mitzvah.
Sunday, October 26:
9:45 a.m. - 4:00 p.m. Adult Ed– Hebrew Reading Marathon
10 a.m. - 12:30 p.m. We will be collecting clothes today for the Gently Used Clothing Sale.
10:30 a.m. Outreach Hesed Meeting and Training Seminar "Death and Dying" led by Rabbi Case.
Thursday, October 30:
5 p.m. Harvest Hope Food Bank - Volunteers will staff the
emergency food pantry.
6:45 p.m. – 7:40 p.m. “Just Jew It” Courses
Saturday, November 1:
9:45 a.m. Shabbat morning services; Scholar in Residence: State of Israel's 60th anniversary celebration.
11:00 a.m. Jr. Congregation
7:30 p.m. Havdalah Hootenanny Jewish Sing-Along at the JCC. This will be a unique event bringing together the musical talent of our local religious leaders and community members. Event is FREE.
FLOWER POWER!
This week's Bema flowers are
being donated by
Beth Bernstein & Rip Sanders
In honor of the baby naming of Isabel Davis Sanders.
Friday, October 17, 2008
Wednesday, October 08, 2008
Parshat Haazinu
(2 Samuel 22:1-51)
October 11, 2008
12 Tishre 5769
David's paean to God touches upon many subjects, among them, thanksgiving over being saved by God from death and David's victory over his enemies. In the midst of these themes, the song takes on some bold theologically subjects, like David's redemption being compensation for his righteousness, the nature of reward and punishment in general and statements about the nature of God. In one verse, this song describes God's interaction with the world in these words: "the way of God is perfect; the word of God is pure" (Verse 31)
Rabbi David Kimche (12th century Provence) sees in this verse a description of the workings of Divine justice in the world: "God compensates each person according to his deeds, He compensates me according to my righteousness and my enemy according to his wickedness; 'His words' – all of His judgments are flawless, all are clear and clean, exacted with integrity and faithfulness, purified without dross." Similarly, Rabbi Joseph Kara (12th century France) explains: "All that God promised me, He guards His promises and carries out His word in truth. God for these commentators governs the world with absolute justice meting out what is proper to each person.
Unlike the above commentators, the following midrash reads this verse as a statement - not as a comment on Divine justice but rather as a statement about the purpose of God's commandments: "'The way of God is perfect; the word of God is pure (tzerufa)' (2 Samuel 22, 31) Rav said: The precepts were given only in order that man might be refined by them, as it says: 'the word of God is purifying' For what does the Holy One, blessed be He, care whether a man kills an animal by the throat or by esophagus? Hence its purpose is to refine man." (adapted from Midrash Tehillim 18:25 Buber ed. p. 152)
There are many different theories about the purpose of the commandments. Some assert that their purpose is to build God's ideal society. Others assert that their purpose is to shape the ideal individual. Still others conclude that their purpose is exclusively to serve God. This particular midrash seems to combine the first two ideas. Rav, here, asserts that the reason for the commandments is not that they have an effect on God but rather that they have an impact on the individual or community that observes them. To paraphrase a statement from another version of this midrash: "If God is perfect, how much more so should we try to heed His ways." (See Genesis Rabbah 44:1)
This study piece is offered as a service of the United Synagogue Conservative Yeshiva. It is prepared by Rabbi Mordechai (Mitchell) Silverstein, senior lecturer in Talmud and Midrash at the Conservative Yeshiva. He is a graduate of the Jewish Theological Seminary of America.
With the permission of The United Synagogue Conservative Yeshiva in Jerusalem, Rabbi Edward S. Romm - Director of Education
© 2008
Shabbat Shalom,
Henry Ray Wengrow
For the Ritual Committee
Beth Shalom
October 11, 2008
12 Tishre 5769
David's paean to God touches upon many subjects, among them, thanksgiving over being saved by God from death and David's victory over his enemies. In the midst of these themes, the song takes on some bold theologically subjects, like David's redemption being compensation for his righteousness, the nature of reward and punishment in general and statements about the nature of God. In one verse, this song describes God's interaction with the world in these words: "the way of God is perfect; the word of God is pure" (Verse 31)
Rabbi David Kimche (12th century Provence) sees in this verse a description of the workings of Divine justice in the world: "God compensates each person according to his deeds, He compensates me according to my righteousness and my enemy according to his wickedness; 'His words' – all of His judgments are flawless, all are clear and clean, exacted with integrity and faithfulness, purified without dross." Similarly, Rabbi Joseph Kara (12th century France) explains: "All that God promised me, He guards His promises and carries out His word in truth. God for these commentators governs the world with absolute justice meting out what is proper to each person.
Unlike the above commentators, the following midrash reads this verse as a statement - not as a comment on Divine justice but rather as a statement about the purpose of God's commandments: "'The way of God is perfect; the word of God is pure (tzerufa)' (2 Samuel 22, 31) Rav said: The precepts were given only in order that man might be refined by them, as it says: 'the word of God is purifying' For what does the Holy One, blessed be He, care whether a man kills an animal by the throat or by esophagus? Hence its purpose is to refine man." (adapted from Midrash Tehillim 18:25 Buber ed. p. 152)
There are many different theories about the purpose of the commandments. Some assert that their purpose is to build God's ideal society. Others assert that their purpose is to shape the ideal individual. Still others conclude that their purpose is exclusively to serve God. This particular midrash seems to combine the first two ideas. Rav, here, asserts that the reason for the commandments is not that they have an effect on God but rather that they have an impact on the individual or community that observes them. To paraphrase a statement from another version of this midrash: "If God is perfect, how much more so should we try to heed His ways." (See Genesis Rabbah 44:1)
This study piece is offered as a service of the United Synagogue Conservative Yeshiva. It is prepared by Rabbi Mordechai (Mitchell) Silverstein, senior lecturer in Talmud and Midrash at the Conservative Yeshiva. He is a graduate of the Jewish Theological Seminary of America.
With the permission of The United Synagogue Conservative Yeshiva in Jerusalem, Rabbi Edward S. Romm - Director of Education
© 2008
Shabbat Shalom,
Henry Ray Wengrow
For the Ritual Committee
Beth Shalom
Friday, October 03, 2008
Parshat Vayelech⁄Shabbat Shuva
(Hosea 12:1-10)
October 4, 2008
5 Tishre 5769
Hosea's prophetic message closely links repentance, the return to God, and political hegemony. Hosea champions the idea that one's political fate is not dependent on juggling political and international alliances or on one's weaponry, but rather on faith, loyalty and dependence on God. This ideology is stated succinctly in the following verse: "Assyria shall not save us, no more will we ride on horses; Nor ever again will we call our handiwork our god, for in You alone orphans find pity." (Hosea 14:4)
In the Mishnah Torah, Laws of Repentance (2:2), Maimonides offers his definition of Teshuva (repentance) using this verse as a proof for God's role in the process: "And what is teshuva? It occurs when the sinner forsakes his sin and removes it from his thoughts and resolves in his heart that he will not do it again, as it is written: 'Let the wicked give up his ways, the sinful man his plans; let him turn back to the Lord and He will pardon him' (Isaiah 56:7). The sinner should also regret his sins, as it says: 'Now that I have turned back, I am filled with remorse' (Jeremiah 31:19). And the One who knows all secrets (God) should bear testimony regarding him that he will not return again to this sin ever again, as it says: 'we will never again call our handiwork our god, for in You, the orphan finds mercy' (Hosea 14:4) And he needs to confess verbally that which he has concluded in his heart.
Commentators felt compelled to explain Maimonides' use of the verse from our haftarah as proof that God acts as a witness for the person who repents so that he or she will not again return to his or her sin. Joseph Karo (Kesef Mishnah), the author of the Shulchan Aruch, explains that one must understand the verse to say that a person takes God as the exclusive witness to the promise not to return to one's sinful ways.
Rabbi Zadok Hakohen from Lublin, one of last of the great Hasidic masters of Poland (19th-20th century), explains why this is so important. He points out that making God the witness and guarantor will help a person not to return to his or her old sinful ways. He asserts that it is human nature to show remorse over past wrongdoing, but it is equally human nature to easily slip back into sinful behavior the moment that the opportunity arises. To show remorse and then to return to sin is not teshuva. If God is involved, a person may be able to insure his or her resolve to conquer sin. This is why teshuva required "return to God". (Hosea 14:3) (See Takanat Hashavim 9:2 Melamed ed. p. 101)
This study piece is offered as a service of the United Synagogue Conservative Yeshiva. It is prepared by Rabbi Mordechai (Mitchell) Silverstein, senior lecturer in Talmud and Midrash at the Conservative Yeshiva. He is a graduate of the Jewish Theological Seminary of America.
With the permission of The United Synagogue Conservative Yeshiva in Jerusalem, Rabbi Edward S. Romm - Director of Education
© 2007
Shabbat Shalom,
Henry Ray Wengrow
For the Ritual Committee
Beth Shalom
October 4, 2008
5 Tishre 5769
Hosea's prophetic message closely links repentance, the return to God, and political hegemony. Hosea champions the idea that one's political fate is not dependent on juggling political and international alliances or on one's weaponry, but rather on faith, loyalty and dependence on God. This ideology is stated succinctly in the following verse: "Assyria shall not save us, no more will we ride on horses; Nor ever again will we call our handiwork our god, for in You alone orphans find pity." (Hosea 14:4)
In the Mishnah Torah, Laws of Repentance (2:2), Maimonides offers his definition of Teshuva (repentance) using this verse as a proof for God's role in the process: "And what is teshuva? It occurs when the sinner forsakes his sin and removes it from his thoughts and resolves in his heart that he will not do it again, as it is written: 'Let the wicked give up his ways, the sinful man his plans; let him turn back to the Lord and He will pardon him' (Isaiah 56:7). The sinner should also regret his sins, as it says: 'Now that I have turned back, I am filled with remorse' (Jeremiah 31:19). And the One who knows all secrets (God) should bear testimony regarding him that he will not return again to this sin ever again, as it says: 'we will never again call our handiwork our god, for in You, the orphan finds mercy' (Hosea 14:4) And he needs to confess verbally that which he has concluded in his heart.
Commentators felt compelled to explain Maimonides' use of the verse from our haftarah as proof that God acts as a witness for the person who repents so that he or she will not again return to his or her sin. Joseph Karo (Kesef Mishnah), the author of the Shulchan Aruch, explains that one must understand the verse to say that a person takes God as the exclusive witness to the promise not to return to one's sinful ways.
Rabbi Zadok Hakohen from Lublin, one of last of the great Hasidic masters of Poland (19th-20th century), explains why this is so important. He points out that making God the witness and guarantor will help a person not to return to his or her old sinful ways. He asserts that it is human nature to show remorse over past wrongdoing, but it is equally human nature to easily slip back into sinful behavior the moment that the opportunity arises. To show remorse and then to return to sin is not teshuva. If God is involved, a person may be able to insure his or her resolve to conquer sin. This is why teshuva required "return to God". (Hosea 14:3) (See Takanat Hashavim 9:2 Melamed ed. p. 101)
This study piece is offered as a service of the United Synagogue Conservative Yeshiva. It is prepared by Rabbi Mordechai (Mitchell) Silverstein, senior lecturer in Talmud and Midrash at the Conservative Yeshiva. He is a graduate of the Jewish Theological Seminary of America.
With the permission of The United Synagogue Conservative Yeshiva in Jerusalem, Rabbi Edward S. Romm - Director of Education
© 2007
Shabbat Shalom,
Henry Ray Wengrow
For the Ritual Committee
Beth Shalom
Weekly Announcements, 10/4
Saturday, October 4:
9:45 a.m. Shabbat Shuvah - Shabbat morning services
11:00 a.m. Jr. Congregation.
Sunday, October 5:
9:30 a.m. Religious School - Preschool Program.
10:00 a.m. We will be collecting clothes today for the Gently Used Clothing Sale.
12:00 p.m. Kever Avot Services at Arcadia Lakes Cemetery.
1:00 p.m. Kever Avot Services at Whaley Street Cemetery.
1:00 p.m. Religious School Family Sukkot Hayride (departing from Beth Shalom).
2:00 p.m. Kever Avot services at Hebrew Benevolent Cemetery.
October 6, 2008–6:30 p.m. Dancing with the Stars Committee Meeting.
Tuesday, October 7:
6:30 p.m. Executive BOD meeting.
6:30 p.m. Board of Education meeting.
Wednesday, October 8:
4:30 p.m. NO Hebrew School.
6:45 p.m. Kol Nidre services (Please be seated by 6:30 p.m.).
Thursday, October 9:
9:00 a.m. Yom Kippur Services - Yizkor (office is closed)
11:00 a.m. Jr. Congregation
5:15 p.m. Minha & Neila services
7:45 p.m. Break-the-Fast following services.
Sunday, October 12–10:00 a.m. We will be collecting clothes today for the Gently Used Clothing Sale.
Monday, October 13–6:30 p.m. Erev Sukkot Services
Tuesday, October 14–9:45 a.m. First Day of Sukkot services (office is closed).
Wednesday, October 15:
9:45 a.m. Second Day of Sukkot services (office is closed).
4:30 p.m. Hebrew School - Pizza in the Hut.
6 p.m. 11th Grade Class & dinner with Rebecca.
Thursday, October 16–6:30 p.m. Sisterhood Rosh Chodesh Supper Club at the home of Heidi Lovit.
Monday, October 20:
7:30 a.m. Hoshana Rabbah services
6:30 p.m. Erev Shemini Atzeret services
Tuesday, October 21:
9:45 a.m. Shemini Atzeret services - Yizkor (office is closed).
6:30 p.m. Erev Simchat Torah services
Wednesday, October 22–9:45 a.m. Simchat Torah services (office is closed).
9:45 a.m. Shabbat Shuvah - Shabbat morning services
11:00 a.m. Jr. Congregation.
Sunday, October 5:
9:30 a.m. Religious School - Preschool Program.
10:00 a.m. We will be collecting clothes today for the Gently Used Clothing Sale.
12:00 p.m. Kever Avot Services at Arcadia Lakes Cemetery.
1:00 p.m. Kever Avot Services at Whaley Street Cemetery.
1:00 p.m. Religious School Family Sukkot Hayride (departing from Beth Shalom).
2:00 p.m. Kever Avot services at Hebrew Benevolent Cemetery.
October 6, 2008–6:30 p.m. Dancing with the Stars Committee Meeting.
Tuesday, October 7:
6:30 p.m. Executive BOD meeting.
6:30 p.m. Board of Education meeting.
Wednesday, October 8:
4:30 p.m. NO Hebrew School.
6:45 p.m. Kol Nidre services (Please be seated by 6:30 p.m.).
Thursday, October 9:
9:00 a.m. Yom Kippur Services - Yizkor (office is closed)
11:00 a.m. Jr. Congregation
5:15 p.m. Minha & Neila services
7:45 p.m. Break-the-Fast following services.
Sunday, October 12–10:00 a.m. We will be collecting clothes today for the Gently Used Clothing Sale.
Monday, October 13–6:30 p.m. Erev Sukkot Services
Tuesday, October 14–9:45 a.m. First Day of Sukkot services (office is closed).
Wednesday, October 15:
9:45 a.m. Second Day of Sukkot services (office is closed).
4:30 p.m. Hebrew School - Pizza in the Hut.
6 p.m. 11th Grade Class & dinner with Rebecca.
Thursday, October 16–6:30 p.m. Sisterhood Rosh Chodesh Supper Club at the home of Heidi Lovit.
Monday, October 20:
7:30 a.m. Hoshana Rabbah services
6:30 p.m. Erev Shemini Atzeret services
Tuesday, October 21:
9:45 a.m. Shemini Atzeret services - Yizkor (office is closed).
6:30 p.m. Erev Simchat Torah services
Wednesday, October 22–9:45 a.m. Simchat Torah services (office is closed).
Subscribe to:
Posts (Atom)