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By April Akiva, on March 3rd, 2010 To see the true integrity and character of a person, examine his reaction when faced by opposing masses.
In parashat Ki Tisa, we see a glimpse of Aaron’s character when the Israelites decide to build a golden calf after Moses’ delayed return from Mount Sinai.
Exodus 32:1-2 relays:
When the people saw that Moses was late in coming down from the mountain, the people gathered against Aaron, and they said to him: “Come on! Make us gods that will go before us, because this man Moses, who brought us up from the land of Egypt we don’t know what has become of him.” Aaron said to them, “Remove the golden earrings that are on the ears of your wives, your sons, and your daughters and bring them [those earrings] to me.”
What?! Aaron was a firsthand witness to the wondrous works of God in Egypt, yet when faced with a concerned mob of Israelites he immediately appeases their wishes, even ordering the men to remove gold from the women to mold into an idol. Commentators throughout time have tried to make sense of Aaron’s leadership and unexpected actions in the absence of his brother, Moses.
Rashi defends Aaron by explaining that Aaron commands the men to take gold from the women, knowing that the women would refuse and waste time arguing. Therefore, Aaron’s instructions were meant to serve as a stalling tactic while avoiding direct confrontation with the Israelites.
Other interpreters specifically blame Aaron for the sin of creating the golden calf because he could not effectively assuage the fears of the Israelites when Moses was away. He also actively participated in the idolatrous sin. Midrash Exodus Rabbah relates a story in which Hur, one of Moses’ loyal assistants, is murdered by the Israelites for defending Moses and his delayed absence. The Midrash goes on to explain that Aaron gives in to the demands of the masses because he fears losing his life.
Throughout history, Jewish individuals have faced a number of intimidating situations or have been a minority view among masses. Rabbi Akiva was burnt at the stake for studying Torah despite strict prohibitions against it. Abraham Joshua Heschel was among a small number of white men to walk alongside Dr. Martin Luther King Jr. and stand up to civil injustices. These leaders, among several others, risked their lives and reputations to protect their beliefs and integrity.
Was Aaron a calculating leader or an unfaithful coward? Depending on how you read the Torah and its numerous commentaries, your understandings may vary. While we cannot place final judgment on Aaron or others, we do have the ability to make ultimate judgments upon ourselves.
By Rabbi Heidi Cohen, on March 1st, 2010 There are many doors into Temple Beth Sholom. From the Sanctuary to the School Building to the Social Hall. And through all these doors, we find great experiences for all ages and all interests.
TBS is about being together with friends and family and experiencing new and exciting programs. We have a great choice of cultural programs for those who love books, music and theater. This month, TBS hosts the Maxine Horwitz Cultural Event, named for a woman who loved her congregation and her Sisterhood. Bernie Horwitz created this cultural event program as a way to honor the memory of his beloved wife and all of her contributions she made to our congregation.
This year’s Maxine Horwitz Cultural Event is entitled: Klezmer Yiddish and All That Jazz! Modeled after an old time radio show, we will turn back the clock to the time during the height of Yiddish music and have us dancing in the aisles. It’s an event not to be missed.
No matter what door you are looking for, it’s here at TBS. Let us hold it open for you and welcome you home to Temple Beth Sholom.
By April Akiva, on February 24th, 2010 It’s felt like Purim in my house since December. That obnoxious toy that Uncle David bought Adina for Chanukah not only plays “Old McDonald,” every time she presses the cow button, but it also plays a Purim song from one of my earliest childhood memories. Our music lady, Sandy Paskus, played piano as we all sang together:
Oh Haman was a high and mighty bluff,
In Shu Shu Shushan long ago.
He ordered Mordechai to take his derby off
In Shu Shu Shushan long ago.
So we sing, (3x) and raise a row.
For Haman he was swinging
While Mordechai was singing
In Shu Shu Shushan long ago…
How proud I felt to be a Jew as I sang along with Adina’s toy each morning. I belt out the lyrics while making her breakfast, which she consistantly refuses to eat each morning (maybe singing, “Haman” ruins her appetite?) After a few weeks of Shu Shu Shushan I began to suspect that perhaps her toy wasn’t really bringing in the Purim spirit. Could the Jews have stolen the music from someone else? Impossible! The 10 commandments are pretty clear about theft.
Because I had trouble remembering the lyrics to most Purim songs, I consulted with my dear friend, Google. Here’s what I came up with:
Purim’s Here so Let’s Raise Cain—sung to Jimmy Crack Corn
Megila Megila—sung to the tune of Obladi Oblada by the Beatles
Esther’s Day—Sung to the tune of Yesterday by the Beatles
Purim Cabana—Sung to the tune of the Barry Manilow classic Copa Cabana
And my favorite: Shu Shu Shushan sung to the tune of Polly Wolly Doodle
See any pattern? Jewish men are credited with composing much of America’s most memorable Christmas music. Couldn’t they have given a little love to Purim?! Do we really need to adapt Purim lyrics to secular American music? There are some original oldies but goodies, such as Utzu Eitza and Wicked, Wicked Man, but we are definitely lacking an impressive choice of songs written in English for Purim.
Any takers out there who will write some original and exciting Purim music? Until then, it looks like Adina and I will be celebrating the holiday with nursery rhymes and classic American rock.
Sing a Purim Song
It’s felt like Purim in my house since December. That obnoxious toy that Uncle David bought Adina for Chanukah not only plays “Old McDonald,” every time she presses the cow button, but it also plays a Purim song from one of my earliest childhood memories. Our music lady, Sandy Paskus, played piano as we all sang together:
Oh Haman was a high and mighty bluff,
In Shu Shu Shushan long ago.
He ordered Mordechai to take his derby off
In Shu Shu Shushan long ago.
So we sing, (3x) and raise a row.
For Haman he was swinging
While Mordechai was singing
In Shu Shu Shushan long ago…
How proud I felt to be a Jew as I sang along with Adina’s toy each morning. I belt out the lyrics while making her breakfast, which she consistantly refuses to eat each morning (maybe singing, “Haman” ruins her appetite?) After a few weeks of Shu Shu Shushan I began to suspect that perhaps her toy wasn’t really bringing in the Purim spirit. Could the Jews have stolen the music from someone else? Impossible! The 10 commandments are pretty clear about theft.
Because I had trouble remembering the lyrics to most Purim songs, I consulted with my dear friend, Google. Here’s what I came up with:
Purim’s Here so Let’s Raise Cain—sung to Jimmy Crack Corn
Megila Megila—sung to the tune of Obladi Oblada by the Beatles
Esther’s Day—Sung to the tune of Yesterday by the Beatles
Purim Cabana—Sung to the tune of the Barry Manilow classic Copa Cabana
And my favorite: Shu Shu Shushan sung to the tune of Polly Wolly Doodle
See any pattern? Jewish men are credited with composing much of America’s most memorable Christmas music. Couldn’t they have given a little love to Purim?! Do we really need to adapt Purim lyrics to secular American music? There are some original oldies but goodies, such as Utzu Eitza and Wicked, Wicked Man, but we are definitely lacking an impressive choice of songs written in English for Purim.
Any takers out there who will write some original and exciting Purim music? Until then, it looks like Adina and I will be celebrating the holiday with nursery rhymes and classic American rock.
By Rabbi Heidi Cohen, on February 21st, 2010 [The following is the introduction my sermon this past Friday, February 19th, 2010. The rest can be downloaded as a PDF from the TBS Sermon Archives.
I came to the office on Sunday for a meeting. I pulled into my parking spot but noticed that something was just not right. My sign! Someone took my sign! Who would take a “Rabbi Reserved” sign? Who knew that it was worth something that someone would actually want to steal it? Or was this an act of anti-Semitism? Was I going to find the sign thrown through a synagogue window? Was there going to be graffiti around the temple grounds? What was this all about?
Turns out, it was some kind of college prank since we’ve got the student on video as he went through the whole campus making sure that no one was here and then took off with the sign with someone else in their black SUV. Just as a side note, this is not an invitation for anyone to park in my spot.
But there has been a lot of concern over the past couple of weeks regarding anti-Semitic and anti-Israel activities here in Southern California…
Have you experienced similar situations? How else can we support the Jewish students at UCI? Do you know where my sign is?!? Let us know in the comments section below.
By Rabbi Heidi Cohen, on February 12th, 2010 
Of course, We don’t think we’re BORING. Maybe we should send them an invitation to join us for Shabbat Services and see what they think. *grin*
By Temple Beth Sholom, on February 10th, 2010 By Tami Weisman, Education Intern
“Cynthia and Lisa built a house for their puppies and I said can I play and they said no because I don’t have a puppy only I have a kitty.” This is the longest sentence that little, shy Clara has spoken in school to date. There is more to come. “They said I’m not their friend.” Clara hugs her tattered kitty and sniffs back her tears. “We said if she brings a Pound Puppy she can play,” Lisa explains. Nelson frowns. “Ben wouldn’t let me play. “Uh uh, it was Charlie, not me,” Ben argues. “He was the boss.”
If you are the teacher in this situation, what do you do? Do you make the kids play with each other? Do you let them tell each other no? Vivian Paley, a kindergarten teacher and author decided that, “You can’t say you can’t play.” She explains that rejection in play is the forerunner to all other rejections in life. So in her classroom, she has laid down this rule. “You can’t say you can’t play.” How might you teach about the feelings of rejection, feeling unwanted, or feeling like a stranger? How would you want your students to react to the situation? I think this week’s Torah portion gives us some insight about how we might do this.
In Parashat Mishpatim, it states:
וגר לא תלחץ ואתם ידעתם את נפש הגר כי גרים הייתם בארץ מצרים
“You shall not oppress a stranger, for you know the feelings of the stranger, having yourselves been strangers in the land of Egypt.”
This law is different than the other laws that came before it. The other laws in Mishpatim are laid out rather “matter of factly.” For example, Exodus 21:37- When a person steals an ox or a sheep, and slaughters it or sells it, that person shall pay five oxen for the ox and four sheep for the sheep. Another example, Exodus 22:27- You shall not revile God, nor put a curse upon a chieftain among your people. These laws are succinct and straightforward, characteristic of this law code. But after two chapters or so, God’s tone changes as God turns to advise the judges. Several important points are made: treat the needy like everyone else, ensure their judgments are correct, and avoid the temptation of bribes. And then, as the judges swallow these loaded phrases, God reminds them that they were strangers in the land of Egypt and should know the feelings of the stranger well. What? What do the feelings of the stranger have to do with the law to not oppress the stranger? Why does God include this rationale for the law? Why does God, all of a sudden, feel the need to explain?
On the one hand, it’s a law like any other. “You shall not oppress a stranger” is simple enough. But, on the other hand, this law is unlike any of the others. The rationale attached to this law comes with an ethical system, based on the emotional nature of the Israelites’ experience in Egypt. We assume that there is an ethical nature to the other laws because of their source, God, but we are not told explicitly why we should uphold them. God attaches this rationale to the law to underscore its’ purpose. The question that I wonder about it is, “Why?”
In her commentary on Exodus, Nechama Leibowitz comments on this verse. “The hate, persecution, and shame the individual or community experiences in the past do not act as a deterrent, preventing them from adopting the same attitude to those entrusted to their power, later on. The fact that ‘you were strangers in the land of Egypt’ is certainly no adequate motivation for not oppressing or troubling a stranger. On the contrary, how often do we find that the slave or exile who gains power and freedom, or anyone who harbors the memory of suffering to himself or his family, finds compensation for his former sufferings by giving free rein to his tyrannical instincts when he has the opportunity to seize power over others?” Leibowitz points out the potential for the cycle of abuse to repeat itself. For Leibowitz, God reminds the Israelites that they too have the ability to become oppressors, through repeating their previous misfortunes. Perhaps God is the ultimate psychologist and understands the human tendency to repeat what has been done in the past.
Leibowitz attributes this verse to Israel’s potential to repeat what was done to them in the past. The Mekhilta, on the other hand, depicts the Israelites as kindred spirits with the stranger. The rabbis write, “Beloved are the strangers. For in ever so many passages Scripture applies to them the same designations as it does to the Israelites. The Israelites are called ‘servants,’ as it is said: ‘For unto Me the children of Israel are servants.’ And so also the strangers are called, ‘servants,’ as it is said: ‘And to love the name of the Lord, to be His servants.’” The Israelites should not think that their experience makes them so different than anyone else. In fact, the Israelite and the stranger have more in common than differences that would set them apart. The midrash reminds us that the stranger is a lover and a friend of God. Therefore, shouldn’t we love the stranger too?
While the midrash reminds of us our similarities, Rashi also notes our similarities while he universalizes the Israelite hardship in Egypt. He tersely explains this phrase as, “You know how hard it is for him when people oppress him.” We know firsthand how terrible oppression feels. But these are not our feelings alone, Rashi highlights. The emotional nature of our hardship in Egypt impacts the life of the Israelites (me’ atah v’ad olam), from here on out. We are not allowed to have amnesia. I glean from Rashi how important it is to have empathy. We must act with empathy towards those in the world around us. Some would even say that this is the core premise of Judaism.
Vivian Paley employed the law, “You can’t say you can’t play,” in her classroom. One day in a class discussion about this idea, one of her students turned to her and asked, “ ‘Did you make up this rule, Ms. Paley, all by yourself?’” His question took her by surprise. “ ‘Well, no, I didn’t make it up, only the words themselves. The idea is very old, as old as the civilized world. You’ll find it in the Bible: “The stranger that sojourneth with you shall be unto you as the homeborn among you.’ I complete the verse from Leviticus in a room that has grown quiet. The children seem intimidated by my response. ‘When I first read these lines, I didn’t think they applied to me. It’s not something you can figure out right away. You see, lately, I’ve come to understand that although we all begin school as strangers, some children never learn to feel at home, to feel they really belong. They are not made welcome enough.’”
As we recall our redemption from enslavement in Egypt, do we think about how it felt to be rejected in that land? God redeemed us, but who will redeem the next stranger in a land not their own? This verse from Mishpatim tells us that it must be us. Be empathetic, for you know well how you once felt as strangers in the land of Egypt. As we move forward, may we realize our own redemptive power and strive to always reach out to those strangers in our midst.
By Rabbi Heidi Cohen, on February 10th, 2010 Monday night the Orange County Community had the opportunity to hear Israeli Ambassador Michael Oren speak about the Israel Palestinian conflict. This was an opportunity for dialogue to discuss the challenges in Israel at this time, especially in the wake of Israel’s response to the Goldstone report. (more info at http://www.jta.org )
Ambassador Oren was speaking at UCI, which is known for it’s “Week of Hate” sponsored by the Muslim Student Union. These weeks of hate include MSU students being overly confrontational toward UCI students, namely Jewish students. There have been discussions with Chancellor Drake during which he describes that we must allow for freedom of speech on campus while maintaining a level of respect for differing views. However, this has been challenged in the past and it was disturbingly apparent Monday night. ( http://www.ocregister.com/video/?videoId=65670603001&lineupId=1125901233&play=now )
When does free speech cross the line? At what point does the University take a stand and say, enough is enough. Expressing one’s views has to also be tempered with listening and entering into a dialogue. The MSU students from both UCI and Riverside crossed the line of descent conduct. From the video posted by the Register and accounts from those in the Jewish community, Monday night’s disruption was not meant to engage in dialogue, but rather insight hate.
It is time for UCI to take a stand. While academic free speech may encourage challenging programs, outright disrespect and disruptions like what took place at Ambassador Oren’s presentation crosses a line. If we truly wish to engage in a dialogue toward peace, then we have to listen to one another and actually dialogue. Shouting insults and even rude hand jestures exchanged Monday night does nothing to promote free speech. It is embarassing for not only UCI, but for all of us when such a dignitary comes to our community and has to waste 30 minutes for a crowd to come under control.
To Ambassador Oren’s credit, he stayed, finished his talk and expressed his disappointment that the MSU students could not have the patience to enter into a conversation.
Where is the line of freedom of speech and hate speech? I believe it was crossed Monday night and now we must stand up and say enough and not be afraid to confront those who only know how to speak hate.
By Temple Beth Sholom, on February 2nd, 2010 By: Julie Amster
The countdown has begun! Only five more months until Camp Sholom 2010 begins.
I began my annual Camp Sholom countdowns when I was ten years old–a fourth-grade camper at Camp Sholom. As a Temple Beth Sholom child, I loved my summers of fun, excitement, and Jewish learning. I continued on as a camper for seven more summers, and I became a counselor–and now the Camp Sholom director. Needless to say, camp has been an integral part of my life.
During the year, I am an elementary school teacher and I eagerly await my transformation into a camp director in the summer. Nothing can ever beat the joy of a Camp Sholom summer and the great memories waiting to be made.
By April Akiva, on January 27th, 2010 By April Akiva, MAJE
What is the connection between Tu B’Shevat and the Exodus from Egypt?
Each year parashat Beshalach, which recounts the Israelites crossing the Sea of Reeds, coincides with Tu B’Shevat, the Jewish New Year for trees and produce. While on the surface there are no obvious associations between the holiday and the parashah, various Jewish commentaries help us reveal the true essence of what this week in the Jewish calendar is really about.
The Exodus from Egypt, the Song of the Sea, manna from heaven, as well as the victorious battle over Amalek are all retold in Beshalach. On this Shabbat–Shabbat Shirah (Shabbat of Song), we experience new sights and sounds just as our ancestors did upon the shores of the sea as they opened their eyes and ears to freedom.
Exodus 14, verse 22, states: “And the children of Israel went into the midst of the sea upon the dry land.” How can it be possible that the Israelites went into the “midst of the sea,” yet at the same time, walked on dry land? According to the Book of Legends, “the sea was not split for them until they stepped into it, indeed until the waters reached up to their very noses. Only then did the passage become dry land.” In other words, God did not allow for the great miracle to occur until the Children of Israel first took the initiative to actively participate in their own redemption—to work in partnership with God, rather than to passively wait in fear.
The Book of Legends relates another story, this one from Midrash Mechilta of Rabbi Ishmael. In it, Moses is standing and uttering lengthy prayers to God. In response, God exclaims, “My beloved are on the verge of drowning in the sea, and you spin out lengthy prayers before Me?!” In other words, God says, “Moses! What’s wrong with you? You and the rest of the Israelites are in danger and you actually think that standing there praying is really going to solve your problem?” Moses then asks God what else there is to do and God replies, “Speak unto the children of Israel that they go forward.” We learn from the midrash that there are times when human action is more necessary than mere praise or petition.
By juxtaposing the Israelite’s courageous action preceding the crossing of the sea with the high-spirited praise given at the opposite shore, the biblical narrative reminds us of the balance necessary for our partnership with God. The Israelites take time to pray and rejoice in song only after they collaborate with God by taking the first step in their redemption from slavery, thereby securing a more promising future for them and for the generations to come.
Tu Bishvat falling during the week of Shabbat Shirah only strengthens the concept of our partnership with God. According to the book Trees, Earth, and Torah: A Tu Bishvat Anthology, the great agricultural revolution empowered human society to grow and produce, thus making one of God’s powers more manifest in human hands–that is, we are given the power and responsibility to continue life on earth and secure our environment for the future.
Reminding us that the great responsibility of action is a necessary element in reinforcing our covenantal partnership with God, a midrash of Rabbi Yohanan Ben Zakkai comes to mind:
“ If you had a tree in your hand and were told that the Messiah had come, first plant the tree, then go out to greet the Messiah. “ (Midrash Avot Derabbi Natan 8,31)
By Rabbi Heidi Cohen, on January 25th, 2010 Reposted from Rabbi Cohen’s Blog
 I just got off skype with Daniel, the Captain of the unit Temple Beth Sholom adopted. It was so wonderful to see him and spend some time catching up.
All of Daniel’s troops are doing great! In fact, his unit was just given an accommodation for being so well run and not having had an serious incidents! Daniel is extremely proud of all of them and the work they are doing.
Right now, the unit and everyone on the base are working toward getting things together for the Iraqi people to be able to take care of themselves. He is so proud of all the work they are doing and the Iraqi people are gracious for the assistance they are receiving. When Daniel first went to Iraq, they used bullets to communicate, but now, they are using words to share knowledge and strategies to allow the country to finally be under its own rule. The possibilities are exciting for Daniel and all the troops serving.
I asked Daniel if he heard about the company citing Biblical verses on their equipment. He jumped up saying, “you have to see this!” He pulled out a very expensive gun sight that he says is top of the line. However, he refuses to use it because it has a Biblical verse printed on the side. It says, “Numbers 8:12″ which reads, “The Levites shall now lay their hands upon the heads of the bulls; one shall be offered to God as a purgation offering and the other as a burnt offering, to make expiation for the Levites.”
While Daniel’s high powered sight has a verse from the Hebrew Bible printed on his equipment, still the idea of using it is out of the question for him. He is appalled that someone sees fit to use their Christian Evangelical beliefs to justify printing such verses on military equipment. There have been those from Trijicon, the equipment company, who say that our military personnel are fighting a holy war. Is this not what the Muslim fundamentalists also say? Therefore, this high powered sight remains in its case in Daniel’s room. Thank goodness he’s in a relatively safe place.
He is very open about his Jewish identity, with his travel mezuzah (a gift from TBS) hanging on his room door. It gives him a closer connection to home being that he is the only Jew on his base. He celebrates the holidays from there and I’m sure he’ll have to skype with his parents for Passover seder, for as he said, “if I’m not at my parent’s house for seder, I’ll get my tuchus kicked.” And we can expect to see him at services at TBS. He loved our services here last summer and then in December because it was exciting and fun. It was not what he remembered from childhood and it lifted his spirit.
Hey, this is what I’ve been trying to remind people – Shabbat services are not your childhood Shabbat services. They are lively and fun! They should lift our spirits so that we’re not bored. Trust me, if their boring, then I’m bored too. And no one wants a bored rabbi! Maybe Daniel’s enthusiasm could inspire more people to come out and try it again.
Daniel will be returning for R&R in a couple of weeks. Hopefully, we will see him for Purim. He’s so excited to come back to see us all and we will be very excited to see him as well.
Until then, there is love coming from Iraq, and we’re sending lots of love to Iraq and all of Daniel’s troops!
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