Bulletin Vayikra

More documents

Recommendations

Info

A Mar 11 Mar 12 Mar 13 Mar 14 Mar 18 We mourn the passing of Stephen Brazina k ”z Beloved husband of Rhonda Brazina May His Memory Be for a Blessing • lurc urfz hvh Birthdays Donations in his memory may be made to the Beth Tikvah Chesed Fund. Ruth Bier Roberta Miller, Genesis Sando Aaron Cohen Arlene Sobol, Jill Valesky Alex Wertheim Kiddush Sponsors Bob & Shelley Goodman, In honor of Shelleys's Birthday! Michael & Sharon Gertz, A jna ,skuv ouh In honor of the wonderful Congregants of Beth Tikvah. Thank you for being so warm and welcoming! Kiddush Maven Linda Scheinberg Assisted by Rosalee Bogo, Judith Chaloff, Sue Hammerman, Evelyn & Larry Hecht, Elaine Kamin, Judy Levitt, Paulette Margulies, Shep Scheinberg & Dave Sivakoff To sponsor a kiddush, please contact Linda Scheinberg missus205@gmail.com – Shelley Goodman Do you make plans? Do you expect them to be actualized? Living with Covid-19 taught all of us how fragile plans really were. If asked in March 2020 what we had planned for summer 2020 we all would have been wrong. Our experiences validated that we are “Living in the Unpredictable.” Come and listen to my journey, the skills I learned and now practice in order to not only live – but rather thrive in a time of unpredictability. Lecture Series: Tuesday March 29 th at 7:30 Please join us for Minyan Friday, March 18 th at 9:00 a.m.
Torah & Haftarah Readings: Shabbat <strong>Vayikra</strong>h / Zachor: Leviticus 4:27-5:26 (Etz Hayim p. 599) 1. 4:27-31 2. 4:32-35 3. 5:1-10 4. 5:11-13 5. 5:14-16 6. 5:17-19 7. 5:20-26 M. Deut. 25:17-19 (p. 1135) Haftarah: Samuel 15:2-34 (Etz Hayim p. 1281) Torah / Haftarah Summary D'var Torah: Moshe, Hillel and Frederick the Mouse Ilana Kurshan In the transition from Exodus to Leviticus, the Torah shifts from describing the construction of the Mishkan to describing its operations. At the end of the book of Exodus, Moshe was in charge of the Mishkan, transmitting God’s architectural instructions and ensuring that the structure was built “in accordance with all that God commanded Moshe.” Now, with the start of Leviticus, the Mishkan becomes the domain of Aaron and the priests, who are responsible for the system of sacrificial worship. No wonder, then, that the rabbis imagine Moshe standing off in the wings at the start of our parashah, unsure of his role and reluctant to resume center stage until summoned by God. God’s call to Moshe at the start of our parashah is read by the rabbis as a lesson in the value of humility, which is surprisingly more about self-assurance than about self-effacement. The rabbis (Leviticus Rabbah 1:5) pick up on an apparent redundancy in the opening verse of our parashah: “The Lord called to Moshe and spoke to him from the Tent of Meeting” (1:1). If the Torah tells us that the Lord “called” to Moshe, why does it also have to state that the Lord “spoke” to him? Aren’t these verbs essentially synonymous? The midrash explains that Moshe was standing off to the side and thus God had to first call him over before speaking to him, saying, “For how long will you keep yourself low? The time waits but for you!” The rabbis contend that this is the same posture Moshe adopted at the burning bush, when he hid his face from God; as per the midrash, it is also the posture he adopted at the Red Sea, when God said, “If you do not split the sea, no one else will,” and then again at Sinai, when God had to call Moshe up the mountain. The rabbis present Moshe as a model of humility, concluding that one ought to “go two or three seats lower and take your seat. Better that people should say to you: Come up, come up, and not say to you: Go down, go down.” They compare Moshe to Hillel, who was also famous for his self-effacement, arguing that it is better to underestimate oneself than to err on the side of self-aggrandizement. And yet the midrash suggests that as Moshe stands outside the Mishkan with his head bent and his hands in his proverbial pockets, God has grown somewhat exasperated with him: “For how long will you keep yourself low?” This does not seem to be the humility that God desires.
Page 1: Welcome • ohtcv ohfurc Shabbat Sh
Page 5 and 6: D'var Haftorah Can God Change? - Be

Bulletin Vayikra

You also want an ePaper? Increase the reach of your titles

Delete template?

Save as template?