Renewing Jewish Tradition

February 27-28, 2015 / 9 Adar 5775

Shabbat Tetzaveh-Zachor

Torah: Exodus 27:20 - 30:10

Maftir: Deuteronomy 25:17 - 25:19 | Shabbat Zachor

Haftarah: I Samuel 15:2 - 15:34 | Shabbat Zachor

“Renewing Jewish Tradition”

Dear Friends,

In this week’s Torah portion, God chose Aaron and his sons, Nadav and Avihu, to become priests of Israel.  They were to wear special garments while serving in the sanctuary to distinguish them from the typical Israelites.  These robes and vestments were to remind all Israel that holiness was to be the constant guide of their life.

Created by skilled craftsmen, the first of the priestly garments described in the portion was the ephod, a close-fitting coat worn between the arms and the waist.  It was fashioned from precious fabrics and two onyx stones, on each of which were engraved the names of six of the tribes of Israel.

Then came the breastplate of judgment, made out of pure gold and fastened to the upper part of the ephod by golden chains, and to the lower part by two golden rings bound by threads of blue.  The centerpiece comprised twelve precious stones set in rows of three (carnelian, chrysolite and emerald; turquoise, sapphire and amethyst; jacinth, agate and crystal; beryl, lapis lazuli and jasper), each engraved with the name of a tribe.

These stones are believed to have constituted the "Urim" and the "Tumim" (literally, "the lights and the perfections”) which Aaron was to wear whenever called on to pronounce judgment before God.

The robe of the ephod was made entirely of blue material; its hem was adorned with richly colored pomegranate shaped balls, alternating with golden bells, whose sound indicated to the congregation that the High Priest was performing his duties in the tabernacle.  The priest also wore a head covering - a linen turban on the front of which was attached a golden plate engraved with the words "Holy to the Eternal One."

We study this portion and its intricate detail each and every year, yet we no longer have a priesthood, nor do we offer sacrifices in the sanctuary.  Our scholars of Jewish history are quick to point out that as our Jewish civilization changes, echoes or vestiges of past practice stay with us.  While we no longer sacrifice animals, we do offer prayers in formal religious services.  The names of these services, Ma’ariv, Shacharit, Musaf and Mincha, are the actual names of the sacrifice services from Temple times.

While we no longer have a priesthood, the high priest’s robes are still with us in the form of our Torah covers.  The fabric mantle cover reflects the high priest’s ephod.  The Torah breast plate represents the high priest’s breast plate with its twelve stones for the twelve tribes.  Silver crowns with tinkling bells recall the priest’s head covering along with the bells lining the border of his coat.  Our Jewish tradition is in a constant process of dynamic reconstruction through which the voice and customs of our ancestors can be heard even in our day.  This is indeed the magnificent process through which our Jewish heritage and tradition are renewed from generation to generation.

Shabbat Shalom,

Rabbi Eitan Weiner-Kaplow

Lighting the Way

February 20-21, 2015 / 2 Adar 5775

Shabbat Terumah

Torah: Exodus 25:1 - 27:19     Haftarah: I Kings 5:26 - 6:13

“Lighting the Way”

Dear Friends,

What is the symbol of the Jewish people?  Most will answer that it is the six-pointed Star of David.  We wear the Magen David symbol on necklaces and it is emblazoned on Israel’s flag.  We even call it the ‘Jewish Star.’  Yet, the Star of David is a relatively new symbol for Judaism and the Jewish people, dating probably to the late Middle Ages.

The older and more traditional, and some say more authentic symbol of Judaism is the seven-branched candelabrum called the ‘Menorah.’  The menorah is first described in this week’s Torah portion as one of the implements to be fashioned for the Israelites’ portable desert shrine.  The description is complicated.  The Talmud suggests that even Moses needed some help in understanding God’s instructions for its fabrication. 

At an excavation from the Second Temple Period in Jerusalem, wall graffiti was found depicting the menorah.  Throughout Jewish history and in countless Jewish cemeteries and catacombs all over the world Jewish graves have been marked with the sign of the menorah.  It really is our quintessential Jewish symbol. Throughout our people’s history, it is the menorah that designates Judaism.

Some say that the seven branches stand for the days of the week.  All are lit on the Shabbat.  Others say that the number seven stands for wholeness and completion.  The seven lights at the top of each branch are to be on the same level with none raised higher than any of the others.  This indicates equality and fairness.

Our Shir Hadash logo contains an impression of a menorah through the seven globes across the upper horizontal element.  The spheres are of ascending size representing all the different ages in our congregation that comprise our community – from children to adults.  Thus, the menorah comes to represent a fundamental Jewish value. Everyone has an important role to play in building our community.  Everyone is welcome.

Shabbat Shalom,

Rabbi Eitan Weiner-Kaplow

The Fine Print

January 24-25, 2014 / 25 Shevat 5774

Shabbat Mishpatim - Shekalim

Torah – Exodus 21:1–24:18 & 30:11-16 / Haftarah –II Kings 12:1-17

“The Fine Print”

Dear Friends,

Last week, the broad principles and this week, the fine print. Last week, our ancestors received the Ten Commandments.  This week’s Torah portion, Mishpatim or “Laws,” contains a long list of rules and instructions regarding the creation of a just society. 

Twice in the portion, we find a commandment telling us to care for the stranger or the outsider in our midst.  “You shall love the stranger” and “You shall not oppress the outsider.”  In fact this commandment appears thirty-six times in the Torah, more than any other commandment!  The reason given is that each one of us knows what it was like to be a stranger in the Land of Egypt, powerless, oppressed, poor, and hungry.  Now, with the Children of Israel finally free, we are commanded to help all those in need.

This becomes the basis for our Jewish commitment to Social Action, first, because it is just and righteous, and second, because we have experienced deprivation and are now in a position to help others.  Rabbi Abraham Joshua Heschel taught: “To be a Jew is not simply to be, but to stand for.”  Rabbi Leo Baeck wrote: “We are Jews for the sake of humanity.”  Professor Isadore Twersky observed: “One cannot claim to be a God-intoxicated Jew without a passion for social justice.”

There is always so much that we can do as individuals and as a Jewish community to help those in need. Thus, this week’s Torah portion is a call to action - to be more aware to the suffering and need around us, to help, to give of ourselves, and to make a difference.

We must always be there to assist the outsider and stranger in our midst.  We know what it is like.  God calls us.  Our tradition of ethics, morality, and justice demands nothing less.

Shabbat shalom.

Rabbi Eitan Weiner-Kaplow

Ten Commandments

February 6-7, 2015 / 87 Shevat 5775

Shabbat Yitro

Torah – Exodus 18:1-20:23 / Haftarah - Isaiah 6:1-7:6; 9:5-9:6

“Ten Commandments”

Dear Friends,

I just returned from a fascinating and inspiring visit to Morocco as part of a JUF Mission of Chicago area rabbis from across the spectrum of Judaism - Reform, Reconstructionist, Conservative, and Orthodox. The purpose was way beyond visiting the typical tourist sites of Rabat, Fes, Casablanca, Marrakech, and Essaouira.  We were there to meet with members and leaders of the remnant of the once-great Moroccan Jewish community.  At its height in the 1950’s, there were over 200,000 Jews throughout the land.  Today, there are barely three thousand, concentrated mostly in Casablanca, and the number is falling.  Our visit was a combination of learning, encounter, and connection with our fellow Moroccan Jews – the only Jewish community in the Arab world.

In this week’s Torah portion, the Children of Israel were encamped at the base of Mount Sinai preparing to receive the Ten Commandments. Our tradition teaches that standing at Sinai and hearing the revelation of the Commandments was a moment when the Children of Israel were truly united. I felt that unity, too, as we visited Moroccan synagogue after synagogue, cemetery after cemetery, and Jewish community center after community center and saw numerous depictions of the Ten Commandments. Its presence in so many Jewish locations sent the message that proud Jews live (or once lived) here and that the beloved connection to the Jewish people and our powerful heritage is unbreakable.

So, on the week when we recall Israel’s receiving of Ten Commandments at Sinai, let us remember the world-wide connection that all Jews share to this very day.

I will be speaking in detail about by my journey to Morocco at our Shabbat services on Friday evening, February 20th and hope that you will come to join in worship and study.

Shabbat Shalom,

Rabbi Eitan Weiner-Kaplow