Do Not Separate Yourself from the Community

Shabbat Shalom from Rabbi Eitan Weiner-Kaplow

June 2-3, 2017 / 9 Sivan 5777

Shabbat Naso

Torah: Numbers 4:21 - 7:89 / Haftarah: Judges 13:2 - 25

“Do Not Separate Yourself from the Community”

Dear Friends,

Are Jews allowed to separate themselves from the community in the search for holiness?  Are Jew allowed to abstain from certain joys of life in order to be more pious.  May Jews be ascetics?

This week, the Torah discusses the institution on the Nazirite, through which a common Israelite who wants to devote some time during his life to holy service can assist the Cohen priests and Levites.  There are three requirements: no drinking wine or eating grapes, no cutting hair, and no touching the bodies of the dead.  The most famous Nazir was Samson – remember his long hair?

The rabbis question whether these three restrictions are an Israelite approach to asceticism, that is abstaining from certain behaviors and cutting oneself off from the community in order to seek higher states of spirituality and mysticism? On this point, the rabbis are united.  Judaism does not permit asceticism.  We are not permitted to cut ourselves off from the community.  We are not permitted to cause bodily harm (which some religions call, “mortification of the flesh”).  We are not permitted to deny ourselves of the joys of life.

We no longer have the Nazirite customs.  Nevertheless, we are encouraged to seek God and to participate in the process of making life better. Judaism teaches moderation and the avoidance of excess.  We are encouraged to pursue the enjoyment of life’s gifts and to shape our desires to serve God and all humanity.

L’Shalom (In Peace),

Rabbi Eitan Weiner-Kaplow

The Wilderness

Shabbat Shalom from Rabbi Eitan Weiner-Kaplow

May 26-27, 2017 / 2 Sivan 5777

Shabbat Bamidbar

Torah: Numbers 1:1 - 4:20 / Haftarah: Hosea 2:1 - 2:22

“The Wilderness”

Dear Friends,

Why was the Torah given in the desert?  What is it about wilderness that is so fundamental to Israel’s development as a people?

This week’s Torah portion is the first chapter of the Book of Numbers, which in Hebrew (BaMidbar) means “In the Wilderness.” The desert wanderings form the core of this book’s narrative.  At the end of the book, the Children of Israel will be on the shores of the Jordan River, ready to enter the Promised Land.

Many commentators have pondered the awesome connection to wilderness. The philosopher Philo, explained that the Torah was given in the desert because cities are filled with evils of all kinds – corruption, luxury, idolatry and more. For one to be ready to receive the Torah, one must separate from the wickedness of the city.  In Pesikta de Rav Kahana, it is argued that the Torah was given in the wilderness to teach us that just as the desert is open, so too must we be open to all of the Torah’s teachings.

Whatever the reason, we understand that only in the wilderness, forest, glade, or mountaintop, can we truly tune out the distractions of the world and focus on what really counts in life – health, family, community, productive work, and good values for a start. There we can center ourselves and finally think clearly about where we are in life and where we are going from here.

On Tuesday evening, May 30, come join our Shavu’ot study evening celebrating the giving of the Torah on Mount Sinai.  This spring and summer, take some time to go hiking.  Find a quiet spot in nature and listen…

Shabbat Shalom,

Rabbi Eitan Weiner-Kaplow

Levels of Righteousness

Shabbat Shalom from Rabbi Eitan Weiner-Kaplow

May 19-20, 2017 / 24 Iyar 5777

Shabbat Behar-Bechukotai

Torah: Leviticus 25:1 - 27:34 / Haftarah: Jeremiah 16:19 - 17:14

“Levels of Righteousness”

Dear Friends,

How can we help those in need in ways that will really matter?  Will fifty cents placed in a cup or a dollar bill handed out the window at a red light really make a difference?

Four times in this week’s Torah portion, we are challenged to help our fellow human being should he or she fall into poverty.  The help we offer is not charity, i.e. given out of the love of our hearts.  Rather it is tzedakah, i.e. assistance rendered out of righteous obligation, whether we are moved or not.  The great rabbi Maimonides (or the Rambam) created eight levels of tzedakah to guide us.

1. The highest level is supporting another reduced to poverty by offering a loan, a business partnership, or finding work for the individual.

2. Below this is giving so that neither the giver nor the receiver know the other’s identity.

3. Below this is giving so that the giver knows the receiver, but the receiver does not know the giver.

4. Below this is giving so that receiver knows the giver, but the giver does not know the receiver.

5. Below this is giving to the poor without being asked.

6. Below this is giving after being asked.

7. Below this is giving less than what is appropriate, but cheerfully.

8. Below this is giving begrudgingly.

Let’s all do our part to bring righteousness to the world in small and big ways through acts of Tedakah.

Shabbat Shalom,

Rabbi Eitan Weiner-Kaplow

Welcome and Be Welcomed

May 12-13, 2017 / 17 Iyar 5776

Shabbat Emor

Torah: Leviticus 21:1-24:23 / Haftarah: Ezekiel 44:15-31

“Welcome and Be Welcomed”

Dear Friends,

What does it take to be welcomed in the homes of the community?  This week’s Torah portion gives us a glimpse through a presentation of the laws concerning the Feast of the Harvest – Sukkot.  For seven days we are commanded to dwell within the harvest booths or sukkot – eating, sleeping, and celebrating in them.

It is said that the great and learned Rabbi Levi Yitzchak of Berdichev would welcome all kinds of people into his sukkah, from the learned to the simple, the wealthy to the poor.  His students asked why he invited the simple and the poor into his sukkah. Rabbi Levi Yitzchak explained that when dies and reaches the world to come, he, too, will want to be welcomed into the heavenly sukkah. Expecting to be refused entrance to sit amongst the truly righteous ones, Rabbi Levi Yitzchak will explain that on earth he welcomed everyone to his sukkah.  Upon hearing his case, he is sure to be admitted.

The Jewish value is clear. What goes around does come around.  When we welcome the community into our lives with love, sincerity, and compassion, we are sure to be welcomed into the homes of those in our community.  This is how we build trust, warmth, and love.  Welcome and be welcomed in return.

Zay a Mensch - Be a Good Person!

Shabbat Shalom,

Rabbi Eitan Weiner-Kaplow