5766 Archive

Rabbi David Kornberg

March 24 - 25, 2006 • 25 Adar, 5766
Parshat “Vayakhel-Pekudei”, First, Shabbat

Parashat Vayakhel begins with the words, “Moses gathered the entire people of Israel and said to them . . .” Here we see one of the few occasions that Moses talks to the entirety of the people of Israel . What does he tell them? What could possibly be so important as to call for this meeting? With everything to choose from, Moses begins by reminding them of the importance of Shabbat.

Today we often hear rabbis talk about the need for Shabbat. Programs abound such as “Shabbat Across America” and the like to try and spread the observance of Shabbat. It is a constant and staple of our children's Judaic education, whether in Day or Supplementary School . With all of the focus, there must be something to it, and this is what Moses recognized when he began with its observance.

There is no other single observance that better promotes Jewish continuity and connection than Shabbat. It is the hub of so many different spokes, and connects ritual, family, God, nature, as well as social needs together. If we have to pick a place to begin, there is no better choice than Shabbat—and Moses knew it even back then.

March 17 - 18 , 2006 • 18 Adar, 5766
Parshat “Ki Tissa”, A Bit of God

The relationship between Moses and God is exemplified by open and clear communication. It is what sets Moses apart from anyone who came before or after him. And yet it is from Moses that we see a plea for even greater connection and knowledge of God. In the midst of a conversation Moses cries out, “Oh, let me behold Your Presence!” (Ex. 33:18) God's response is to say that no one, not even Moses, can see the face of God directly. He would have to be satisfied with seeing the Presence passing by—a mere glimpse.

To me, this is one of the most poignant moments in the story of Moses. Here we have the one person who in our history has had the closest relationship with God, and even he feels like he could use more. How much the more so for the rest of us? How often do we wish we could touch even a small portion of what Moses had?

Perhaps the answer for us is the same as was given to Moses. We can not see God “face to face,” but we are able to see the moments around us when God passes by, and maybe that will have to do.

March 10 - 11 , 2006 • 11 Adar, 5766
Parshat “Tetzaveh / Zahor”, Remember

There are a four Shabbatot prior to Pesah that are “special.” During each of these we read selections to highlight the theme behind that particular Shabbat, and the weekend takes on the name of the theme. This Shabbat is Shabbat Zahor, the Shabbat of “Remember,” and during it we are told to “Remember what Amalek did to you on your journey, after you left Egypt .” (Deut. 25:17)

The concept of remembering is a powerful one in Judaism. It takes on much more significance then a mere mental note. If we look at the usage of the word, we find in it a call to action. Let's take as an example the idea of Yizkor. When we recall those whom we have lost, the purpose is clearly not just to make sure that their name is mentioned a few times each year. We are looking to remember the values and traits that made our loved one special and influential in our lives so that we too can exhibit those traits. The same can be said for the mitzvah of remembering the Sabbath. This, also, is clearly not simply a statement to bring to mind that it is Shabbat, but a message that we should do something about it.

How, then do we take the injunction to remember what Amalek did as a motivation for action? We read this section on the Shabbat preceding Purim to remind ourselves that there are always people out there like Amalek and Haman who look to destroy us, and it is incumbent on us and our children to take the actions necessary ensure that they never succeed. Shabbat Shalom.

March 3 - 4 , 2006 • 4 Adar, 5766
Parshat “Terumah”, The Temple of the Heart

This week we begin to read about the Mishkan, the mobile tent which housed the Ark and became the central point around which the camp was organized. For the Israelites, the Mishkan was a visible reminder of God's presence and centrality in the lives of the people. In later years the Mishkan evolved into the Temple , both First and Second, again a visible reminder for all who needed it of God's connection with us.

Today we often struggle to find those reminders and connections back to God. There is no longer a Mishkan or Temple through which we can focus our worship. While it is true that we face in the direction of Jerusalem when praying, by no means does it come close to the daily visible reminder the structures of old provided.

An answer to this challenge can be found in Terumah's connection to the last two weeks' parshiot. In Yitro and Mishpatim we lay out a system of mitzvot and guidelines to live our lives. The rabbis have always seen mitzvot not merely as actions we are obligated to perform, but rather as ways to bring God's presence closer to us. The Talmud tells us, “What is the meaning of the verse, "Follow none but the Lord your God?" (Deuteronomy 13:15). Is it possible for a human being actually to follow the ways of God? What it means is that we should imitate the attributes of God. As God clothed the naked. . .so you should clothe the naked. As God visited the sick. . .so you should visit the sick.” (B.T. Sotah 14b). In so doing, we ensure God's presence in the world around us. Shabbat Shalom.

February 24 - 25, 2006 • 27 Shevat, 5766
Parshat “Mishpatim”, Details, Details!

Many of us are familiar with the phrase, “the devil is in the details.” It hints at a philosophy that there are major concepts and ideas by which we wish to live our lives that often are derailed by the myriad of details that constantly fill our lives. It is the details that will “get you every time.”

Judaism relates to this in a very different way. This week we read Mishpatim (Laws), and in this parasha we find one of the most lengthy lists of detailed laws in the entire Torah. They cover the full spectrum of civil, ethical, and religious concepts with very little story connecting them one to the other.

If I may be so bold to say that in Judaism it is God that is in the details. Mitzvot and traditions come down to us with a clear purpose—to connect us to our history, our people, our family, and ultimately to God. It is the details that anchor us in life, that allow us to create patterns in our lives that help us to live better and closer to those around us. If you need proof of this, just think of the following. For as much as ideally we should constantly be thinking of how much we love our spouse or significant other, I can just about guarantee that the reaction will not be what we will be looking for if we ignore that next “minor detail” of an anniversary. Shabbat Shalom.

February 17 - 18, 2006 • 20 Shevat, 5766
Parshat “Yitro”, Seeing Thunder

“And all the people saw the thunder . . .” (Ex.20:15). This is how the Parasha ends. How is this possible? How can we “see” thunder? The Hebrew is very clear using the word ro'eh , to see, in relating what happened, and if we are assuming that the Torah selects its word carefully, what can be learned from this choice?

Certainly, the image that is produced by this mixing of senses is conveying something strong and special. We understand what was happening under the mountain to be so intense the usual sensory descriptions do not do it justice. It was larger and greater than we had ever experienced before.

Even today we mix our sensory images to relate the same thing. One can listen to music, or one can “feel” the music. The first relates a mere sensory action, while the second brings with it a moment of transcendence. The music not only touches our eardrums, but also our souls. The same is true with the moment being described in our Parasha. Torah is not only something to be read or heard, but felt in the very depths of our soul.

February 10 - 11, 2006 • 13 Shevat, 5766
Parshat “Beshalakh”, Sing...Sing a Song

For many cultures, one of the most powerful vehicles for transmitting message and meaning is music. Not only do we find power in the poetry that often accompanies it, but even the music itself carries a message. Judaism is no different, and this week we read one of the earliest recorded biblical songs, The Song of the Sea.

The Jewish people find themselves on the far banks of the Red Sea after quite an ordeal, and they need to find some way of expressing themselves. So they sing. They sing to God words of praise, and they sing about the defeat of their enemy. They finally realize that they are free and the emotions come pouring out in a cathartic celebration. The event is so momentous that our Midrash says even the angels took up the song, and to this day we share in the celebration every time we recite Mi Kamokha, the most famous verse of the Shirah .

The lesson is clear and powerful—music is the expression of our innermost selves and binds us through the generations. During tefillah we use certain musical refrains called Nusah; these melodies express the feelings of the service and the day. The sounds of Yom Kippur are quite different than those of Shabbat, as well they should be. Actually, if one were to walk into a synagogue anywhere in the world that uses the proper Nusah, you would be able to tell if it was morning or evening, weekday or Shabbat, Holy Day or regular day—just by listening to the music.

Too many people today struggle with the language of prayer, pulling away because they do not understand the words. This week's portion comes to remind us that perhaps the true language of prayer is in the melodies that we sing and the feelings they convey.

February 3 - 4, 2006 • 6 Shevat, 5766
Parshat “Bo”, “First” and Foremost

Often, I'll ask our JLC students when the Jewish New Year is, and the response will be, as expected, Rosh Hashanah. As we read Parashat Bo, however, we come to realize that this has not always been the case. “This [Nisan] shall be the first month for you; it shall be the first of the months of the year.” (Ex. 12:2) Clearly, according to the Torah, Rosh Hashanah should not fall in Tishrei but rather in Nisan. The explanation is relatively straight-forward. This is the month in which they left Egypt . This is the month in which they first began their journey as a people. There was no need for calendars in slavery; one day is just like every other. Time really began, as it were, once they left and began to establish themselves as a people.

It is human nature to begin counting from powerful events in our lives. Most of us do not really judge time by looking at the fact that we are 2006 years past zero. We are much more provincial in our perspective. We see our lives in terms of how many years our children have lived, or how many years we have been married. Sometimes we see our lives in terms of how long it has been since we have overcome a major hurdle, perhaps cancer, perhaps a traumatic accident. We each measure our lives from the things that are ultimately most important to us.

The question this poses is what is important. For the Israelites there was nothing that could possibly be more crucial than their freedom and new-found relationship with God. As for us, we all mark time differently, but perhaps we can take some guidance from the Parasha and recognize how much of a difference our freedom and ability to relate to God as we choose really means.