We are now midway through the Period of the Omer, halfway to Sinai.

We are now midway through the Period of the Omer, halfway to Sinai. During these six weeks there is a lovely tradition of studying a small text from the Mishna, called Pirke Avot, the Ethics of the Sages. It is an extraordinary anthology of ethical teachings by the Tanna, the early rabbis. These teachings are even more precious to us now as we experience a growing disregard for ethical teachings and behavior. The extent of deception in our society, the abuse of language, the amount of spam, corruption, cheating and disregard for life is worsening. While many do rise to the heights of Sinai, we often feel unsupported.

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The Parsha this week, Kedoshim, comes to us at a critical time.

The Parsha this week, Kedoshim, comes to us at a critical time. Kedoshim Tih’yu, “…you shall be holy…” is at the heart of the Torah, the center of the scroll in actual literary placement and at the center of Jewish life in spirit and action. The first 18 verses of chapter 19 zero in on the essence of what it means to become a conscious or holy community. Many of the verses mirror the Ten Commandments. But the order and the emphasis is different.

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In Jewish time we are in the second week of the counting of the Omer...

In Jewish time we are in the second week of the counting of the Omer, an ancient practice and mitzvah when a measure of grain was brought to the Temple each of the 49 days after the beginning of Pesach. The focus is clearly on the land, it’s productivity and expressing gratitude to the Creator. Most of us urban and suburban folks don’t see the awesome efforts that farmers are engaged in this time of the year. We more easily witness the news about devastating fires, floods and wars and their impact on the land.

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Many of our sages have discussed how we face loss and tragedy in our personal and communal life.

Many of our sages have discussed how we face loss and tragedy in our personal and communal life.

This week’s Parshat Shmini contains a horrific incident that introduces this subject. It is the story of Nadav and Avihu, two sons of Aaron, who seize an opportunity to enter the newly constructed Mishkan, come before the altar and present “alien” fire before God. We sense that they were inspired, excited and overly fired up with the dedication of the Mishkan and their special role in the sacrificial cult. They also, as we learn, were intoxicated. God, not pleased at all, sends a fire and consumes them! Let it be noted that their bodies and robes are not consumed. One might say they burned up from within. Their souls were consumed.

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I offered the following message today, March 16, at the Taanit Tzibor Gathering across the street from the Russian Federation Embassy. A little over 100 people came out.

I offered the following message today, March 16, at the Taanit Tzibor Gathering across the street from the Russian Federation Embassy. A little over 100 people came out.

"Welcome. Thank you all for taking time today to be here. Across Wisconsin Ave. is an embassy whose leaders are guilty of heinous crimes against the people of Ukraine. Millions of Ukrainians, 1/2 of them children, are displaced, homeless refugees. Many have been killed. This embassy desecrates the soil of this city and the soul of the Russian people it is supposed to represent.

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Our hearts are with the people of Ukraine. We pray that Putin cease this outrageous aggression.

Our hearts are with the people of Ukraine. We pray that Putin cease this outrageous aggression. It is an aggression against humanity and democracy and the earth on which they also trample. It is a threat to all of us and, also, to Russian citizens themselves. A new Haman desecrates life and continues to hold onto the Golden Calf.

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From out of the emotional turmoil and accusations of disloyalty in the previous Parsha there emerges reconciliation, forgiveness and deeper acceptance in the covenantal promise.

From out of the emotional turmoil and accusations of disloyalty in the previous Parsha there emerges reconciliation, forgiveness and deeper acceptance in the covenantal promise. A difficult transition has taken place in the consciousness of the nation and they are now ready to commit and take personal and collective responsibility for the future.

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The Parsha this week seems to start out with a simple instruction to take a census of the Israelites over the age of 20...

The Parsha this week seems to start out with a simple instruction to take a census of the Israelites over the age of 20 (to serve in the army?). Ki Tissa, first of all, does not mean “take a census.” It means to “lift up“ one's self to be counted by giving atonement for wrongdoing! Each person is instructed to give a half shekel as an offering. The sages asked, why a half shekel? A response was that it takes another person to make a whole shekel, or to make one whole. Atonement doesn’t work unless it is done with another, or with others. Also, everyone, rich or poor, gives the same half shekel.

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This week’s Parsha, B’Shalach, coincides with Martin Luther King Jr weekend and Tu Bishvat, the Jewish New Year of the Trees, Rosh Hashanah La’Ilanot.

This week’s Parsha, B’Shalach, coincides with Martin Luther King Jr weekend and Tu Bishvat, the Jewish New Year of the Trees, Rosh Hashanah La’Ilanot.

B’Shalach describes in wonderful detail the final stage of the Israelites exodus from Egypt. They find themselves by the shore of the Sea of Reeds; the Sea is on the east, they can’t go south, they can’t go north, and the Egyptian army is bearing down on them from the west. They are stuck. Interestingly, the place is known as Pi Hachirot, which can also be translated as “the Mouth of Freedom”. They cry out to Moses. Moses cries out to God. God says to Moses “Ma Titzak Alay,” “Why do you cry out to me?…tell the people to MOVE forth!”

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Welcome to Parshat Bo. Many of us have been troubled by God’s devastating decrees in the biblical story of our people’s liberation from enslavement.

Welcome to Parshat Bo. Many of us have been troubled by God’s devastating decrees in the biblical story of our people’s liberation from enslavement. Many of us have wondered about the people of the land, Egyptians and others, who suffered economically and physically. It doesn’t seem right. Last Shabbat, one of our members, remarked how, when she was a youth, hearing about the slaying of the first born of Egypt turned her off to Judaism. It seemed so cruel. Someone else in our community asked if this was a kind of revenge for the Pharoah’s killing of new born baby boys. Does Judaism teach revenge?

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