Among the “impure” birds listed in this week’s parasha, is the “hasida” which is usually translated as the “stork”. The Talmud, noting the similarity to the Hebrew term “hesed” (“kindness”), explains that this species of fowl is known for displays of kindness by members of the flock toward one another. The Hasidic leader (“Hasid,” by the way, is also an occurrence of this Hebrew root), Rabbi Menachem Mendel of Kotzk (1787-1859), asked, “Why should a bird legendary for its acts of kindness be considered impure?” “Because,” he answered, “It extends its kindnesses only to members of its own flock. One who seeks to be pure must be devoted to acts of hesed for all.”
Rabbi Mitch Levine
The end of Pesach Torah reading includes the verse, “All of the ailments with which I afflicted Egypt, I will not afflict you, for I am the Lord your healer” (Shemot/Exodus 15:26). This verse gave rise to the question, “If we won’t be getting sick, why will we need healing?” The answer to this question is to point out that prevention of illness is an even better blessing than the healing of an illness and it is the former blessing that the Torah promises.
Maimonides (who was a physician in addition to being a rabbi) wrote that many illnesses are caused by an unhealthy lifestyle, and that many people go through life stumbling into health problems as if they were blindfolded. In this respect, our spiritual lives parallel our physical lives. Just as we must expend effort and discipline to achieve and maintain physical fitness, we must invest effort in meeting our spiritual goals. Not every weekday service is going to necessarily feel like an encounter with the Holy One, but by maintaining some regular connection to davening we may hope for a Yizkor service or Yom Tov experience which is transformative.
With prayers for a liberating Pesach,
Rabbi Mitch Levine
The Shabbat right before Pesach is called “Shabbat HaGadol” (“The Great Shabbat”). Many reasons are given for this designation. According to some, this Shabbat became “great” because it marks the anniversary upon which the 7th day of Creation was complemented by an equally significant reason to observe the Sabbath – the Exodus from Egyptian bondage. How is the Story of Passover connected to our observance of Shabbat?
Early in the liberation story, Moses confronts Pharaoh and demands that the people be allowed to take a brief rest from their labors in order to worship their God. Pharaoh, calling the people lazy, retorts that Moses is unjustified in making this request. He literally questions slaves taking off time from productive labor in order to worship – “Shabbat-ing.” (Exodus 5:5) Up until now, the Torah understands Shabbat as the day upon which God rested from his labors. This is the first time in the Torah a person speaks of Shabbat as a time of rest for human beings. From now on, Shabbat can be a call to justice for the powerless to seek rest and rejuvenation from those who hold power over them.
This aspect of Shabbat was not lost on our rabbis. Roman pundits (like Seneca) would deride the Jewish Sabbath as fostering laziness. The rabbis joined the debate with polemics of their own. One midrashic legend has it that The Roman emperor Hadrian said to Rabbi Yehoshua: “I am greater than your Rabbi Moshe, because he is dead but I am alive.” Rabbi Yehoshua answered: “Can you decree your people will not light fires in their homes for 3 days in a row?” “Sure, I can”, said the emperor, and he did so. That evening, they went for a walk together and saw smoke coming from a few chimneys. Rabbi Yehoshua said to him: “See, even while you live, some ignore your commandments, while many centuries ago Moshe Rabbenu commanded us not to light fires on Shabbat, and to this day the Jews continue to follow this mitzvah.”
The modern Torah commentator Umberto Cassuto (1883–1951) also pointed out the implied link between God’s day of rest and ours: “Shabbat is a day on which a person rises above the need for hard work… and thereby becomes like God, who rested and was refreshed after the creation of the world.” Our liberation from slavery in Egypt won us the privilege of “owning” our work, and not the other way around. This concept is essential to Shabbat, and rightly makes this Shabbat a “Shabbat HaGadol.”
May we all enjoy a liberating Pesach,
Rabbi Mitch Levine
How might a person act righteously yet still sin inadvertently? In describing the sin-offering brought by an individual, the Torah states, “If a single individual sins unintentionally…” (Vayikra/Leviticus 4:27). Rav Avraham Chaim of Zlotchov (d. 1816) asked why the Torah would emphasize “single individual” in this context. He answered that even if a person behaves properly, but fails to engage the community, his/her deeds are regarded as deficient in a crucial respect. In Judaism, making the right choices as a single individual is not enough. Our tradition calls upon us to find a way to recruit others and get them involved in making a positive difference. Whatever the task, we can do it. But we can do it even better when we inspire others to join us.
Rabbi Mitch Levine
Sunday, April 9, 5:15-7 pm
Hamburgers, hot dogs, veggie burgers, chicken, and more!
Cost: $11.50/adult; $6/child (10 and under); Under 3 Free; $35/family cap
RSVP by April 4 to firstname.lastname@example.org
Kids will receive a small gift that can be used at the Passover seder.
This Shabbat is called Shabbat HaHodesh because on it we announce Rosh Hodesh Nisan and, according to the special Torah reading for this Shabbat, the month of Nisan is the first month of the Hebrew year. (Exodus 12:2) The implication of the verse is that Rosh Hodesh Nisan is the Jewish New Year; and, in fact, the Torah elsewhere (Lev. 23:24) implies that the Jewish New Year is this week, and not 7 months later in the fall.
Although today we celebrate the Creation of the World on Rosh Hashanah, this view has not always gone unchallenged. The Talmud records a debate over when we should consider the Creation to have taken place. According to Rabbi Eliezer, Rosh Hashanah marks the anniversary of the Creation. However, according to Rabbi Yehoshua, the anniversary of the Creation occurs this week, on Rosh Hodesh Nisan. The Talmud distinguishes these two views by suggesting that R. Eliezer reads Genesis as describing a world created in mature form (Trees already laden with fruit), whereas R. Yehoshua believes the Garden of Eden was created with plants just beginning to bloom. The Maharsha (1555-1632) explains that R. Eliezer links the Creation to the season of repentance, while R. Yehoshua links it to the time of redemption. For R. Eliezer, Adam and Eve were cast out of a completed garden into a world about to go cold and barren – a time for repentance. For R. Yehoshua, Adam and Eve left the garden in early spring, a season of possibility and hope, a time of redemption. The “redemption” of Adam and Eve foreshadows the redemption of the Jewish people from slavery in Egypt for a new life of freedom – a Jewish spring!
Although the tradition went with R. Eliezer, and we celebrate the Jewish New Year in the fall, there is an undeniable “new year” freshness in the month of Nisan air. Shanah tova!
Rabbi Mitch Levine
Sunday, April 2, 3:00-4:30 pm
Tea, scones, relaxing music and schmoozing with your friends.
Dress up, don a hat (if you wish)! Just like the English and our Southern ladies often do. A delightful time to get away and do something for yourself!
Please RSVP to email@example.com by 3/29.