Emor 5774

Emor 5774

In this week’s parasha, Emor, we read a phrase that seems to be commonplace in the Torah (Lev. 24:22):

מִשְׁפַּט אֶחָד יִהְיֶה לָכֶם, כַּגֵּר כָּאֶזְרָח יִהְיֶה:  כִּי אֲנִי ה' אֱלֹהֵיכֶם.

You shall have one manner of law, as well for the stranger and the home-born, for I am the Lord your God.

While many of us are used to this phrase that appears at the end of the verse “I am the Lord your God”, we often wonder, why do these words keep repeating themselves? We know that God is commanding us to do this!

Rashi asks this question on this verse, and responds:

)כב) אני ה' אלוהיכם - אלוהי כולכם, כשם שאני מיחד שמי עליכם כך אני מייחד שמי על הגרים:

Rashi explains, that when the Torah says, “I am the Lord your God” in this verse, he is proclaiming that he is the God for every person. That just as God’s name is unique for the Israelites, so too is God’s name reserved for gerim, for the stranger in our midst. I would suggest that just as we become used to this refrain, “I am the Lord your God”, Rashi encourages to look deeper into the words, and seek out equality for every person in our community, because that is how God wants God’s presence to be made manifest in our world.

With this week’s parasha in mind, I would like to invite you to join me at ONE Northside’s first inaugural convention, which we are hosting at Anshe Emet. On Sunday, May 4^th, from 2:30 - 4:00 p.m., we will be hosting a full house of 1,200 people to celebrate what ONE Northside has already accomplished – preserving people’s rights to housing, supporting those with mental health issues in our community, and helping to resolve major issues of violence in our neighborhoods. We will be upholding this biblical imperative of ensuring that civil rights are provided equally – for the Jewish community, the resident, and the stranger in our midst.

Shabbat Shalom,

Rabbi David Russo

Kedoshim 5774

From the Particular to the Universal:
Love Your Neighbor as Yourself

It has been my great honor to work with Mazon: A Jewish Response to Hunger for much of my Rabbinate and see how this venerable organization makes a significant difference for those who are food insecure in the United States. One of the reasons that I sit on Mazon’s Board is because their support of the Jewish and non-Jewish community deeply resonates in my heart. The Lakeview Pantry is a great example of the important work Mazon does across the country. Only a half block from the synagogue, the Lakeview Pantry serves a clientele that is a true cross section of Chicago. Knowing that a Jewish organization is visibly making a difference in the area of hunger fills me with pride. 

I have also come to learn that not everyone shares that sentiment.

Some years ago I approached a Jewish philanthropist to make a contribution to Mazon. The person asked if the food went to Jews only or were non-Jews helped as well. When she learned that Mazon served the wider community, I was informed that no contribution would be forthcoming. The woman went on to say that when the Torah says: "love your neighbor as yourself" it is referring to other Israelites. With a wry smile she said: “I take this verse very seriously.”

I tried my best to explain that while the Torah may well have been functioning with a narrow definition of the “neighbor,” Jewish thinking has evolved over time. As Jews, we believe that it is perfectly natural for us to take care of our family and our people first. However, if we stop there than we are not fulfilling the ideal of the Torah. Our words and our actions must go beyond the boundaries of our own people and touch the lives of others for the good. This is what Hillel meant when he said: “If I am not for myself who will be for me.  If I am only for myself what am I, if not now, when?” I closed by saying that as Jews, our particularism should always lead us to universalism. It would be wonderful if I could report that my words impacted this person.  Sadly, they had no effect!

There is a wonderful lesson that we can learn from the laws of Kashrut. I am grateful to Rabbi Matthew Berkowitz for reminding me of this interpretation. Amongst the birds that are forbidden to eat is the stork. In Hebrew it has the name "Hasidah" or kindness. In the commentaries we learn that the stork was given this beautiful name because it feeds other birds. To this the Kotzker Rebbe responded: “If the hasidah is kind toward its kin, why is it unkosher?” His answer: “To be kosher, you have to be kind not only to your own kind, but to all.”
 
“Love your neighbor as yourself" is found in our Torah reading of Kedoshim this week. It offers us an opportunity to have a conversation with family or friends as to the meaning of these words and then to act on them through our Feed the Deed Omer Challenge. During the 49 days of the Omer, we will be tapping people to "Feed the Deed." If you get the Facebook tag, an email, or a phone call, then do something good for someone else. Once you are done, pay it forward and pick two or three others and tell them they have 24 hours to Feed the Deed. If you are Facebook friendly, post what you did on the Anshe Emet Facebook page at www.facebook.com/ansheemet. As a community let us act on behalf of others and do an ancient verse justice as we explore the spectrum of loving your neighbor in both word and deed. 

Shabbat Shalom,
Rabbi Michael Siegel
Senior Rabbi

Achrei Mot 5774

Achrei Mot

Next week during Pesach, we’re going to read from Parashat Emor, Leviticus 23, which always read during Pesach and Sukkot, and which we’ll read again during the week of May 3  in our normal progression through the Torah. This is one of the most oft-read sections of the Torah.

There is one particular verse that stands out (Lev. 23:22):

וּבְקֻצְרְכֶם אֶת-קְצִיר אַרְצְכֶם, לֹא-תְכַלֶּה פְּאַת שָׂדְךָ בְּקֻצְרֶךָ, וְלֶקֶט קְצִירְךָ, לֹא תְלַקֵּט; לֶעָנִי וְלַגֵּר תַּעֲזֹב אֹתָם, אֲנִי ה' אֱ-לֹקיכֶם.

And when you reap the harvest of your land, you shall not wholly reap the corner of your field, neither shall you gather the gleaning of your harvest; you shall leave them for the poor, and for the stranger: I am the LORD your God.

This verse teaches us the mitzvot of peah and leket – that we are commanded to reserve the corner of our field to the poor, and that we are to leave fallen sheaves for those who are less fortunate. Considering that Biblical Israel was a predominantly agrarian society, the Torah is making a demanding claim: that as we all collect the fruits of our labor, that we simultaneously must keep in mind the needs of those who are less fortunate.

The core reason why we read this on Pesach and Sukkot is because it is one of the sections where the Torah describes what we do on the various holidays. But what is interesting is that while this verse is specifically regarding the holiday of Shavuot, we also read it on Pesach and Sukkot. This Torah reading announces to us, during every yom tov (holiday), that while we must spend time and energy on our own celebration – preparing for the seder, cleaning our homes, selling our hametz – we simultaneously MUST ensure that we remember the needs of those who are vulnerable in our community. We cannot solely focus on our own holiday celebration – we must always keep in mind the needs of those who need support in our world.

This time of year, as we recall the freedom of our ancestors, I would like to invite you to join me at ONE Northside’s first inaugural convention, which we are hosting at Anshe Emet. On Sunday, May 4^th, from 2:00 - 4:30 p.m., we will be hosting a full house of 1,200 people to celebrate what ONE Northside has already accomplished – preserving people’s rights to housing, supporting those with mental health issues in our community, and helping to resolve major issues of violence in our neighborhoods. And we will be taking action, working together to continue making our community, helping all of us in our quest for greater civil rights for all. For while we are celebrating our holidays, our freedom, we must simultaneously work towards the freedom of everyone in our world.

Shabbat Shalom and Chag Sameach,

Rabbi David Russo

Metzora 5774

SOUNDS OF FAITH:
Our link to the Eternal

Metzorah, our Parsha this week, is a disease that is said to be afflicted upon one who has slandered a fellow human being or spoken ill of someone. The Torah takes this very seriously. When we examine other texts, Psalm 34 says, "Who is the one desiring life...guard your tongue from evil and your lips from deceit...seek peace and pursue it!" It would seem that if one is careful about the way they speak of fellow human beings, they would certainly be on the road to avoid doing anything that would harm that same being.

We speak as we sing, as we cry and as we pray; using the breath that was breathed into us at birth and taken away at the end. Breath makes SOUND and allows us to join with the harmony of the universe in our quest for our FAITH and belief in the Almighty. I have no doubt that all music, but above all music that is sung, is our spiritual connection to Hashem. The study of Torah being the most important "mitzvah," prayer and the SOUNDS OF FAITH are our closest physical link to the Eternal.

This is what we will present this Sunday, April 6, at 3:00 p.m. in the sanctuary of Anshe Emet Synagogue.  I need not tell you about the plethora of talent from Muezzins chanting their call to prayer to a gospel choir and soloists rocking the House of The Lord! I cannot wait to join this magnificent whirlwind of sounds from the softest hush to the loudest exultation!  I pray you will join us in what will be an S.R.O. concert!


Shabbat Shalom,
Hazzan Alberto Mizrahi

Tazria 5774

Testing our Comfort with Contradictions

Shabbat HaChodesh

This Shabbat is the third of the four special Shabbatot leading up to Passover. The Haftarah for Shabbat HaChodesh is taken from the prophet Ezekiel.  In it he describes the sacrifices that will be offered at the dedication of the Third Temple. He also details some of the rules that will apply to people upon entering and leaving the Temple. The Haftorah describes the sacrifices that will be brought after the Third Temple is consecrated – an event the prophet Ezekiel says will occur on the first day of the Hebrew month of Nisan. And just as the additional reading from the Torah describes the Passover sacrifice, so too does the Haftorah – making it a fitting section to be read before Nisan, for that is the month in which Passover is celebrated

What is striking is that some of the sacrifices mentioned by the prophet Ezekiel seem to contradict those mentioned in the Torah. Thus, for example, the prophet states, “In the first month, on the first day of the month, you shall take a young bullock without blemish, and you shall offer it as a sin-offering in the sanctuary” (Chap. 45, verse 18). The Torah, however, states (in Numbers 28:11) that the special sacrifice to be offered on the first day of a new Hebrew month is a burnt-offering, not a sin-offering.

How can we explain this seeming contradiction?

The Talmud in Tractate Menahot (45a) discusses the apparent discrepancies, which were considered sufficiently troubling that the rabbis even considered not including the Book of Ezekiel in the Biblical canon. The Talmud there states, “Rabbi Yehudah said in the name of Rav: That man is to be remembered for good, and Hananiah son of Hezekiah is his name. Were it not for him, the Book of Ezekiel would have been suppressed, since its sayings contradicted the words of the Torah. What did he do? He took up with him three hundred barrels of oil [to serve for lighting] and remained there in the attic until he had explained away everything”. Those explanations obviously were persuasive, because in the end the Book of Ezekiel was included in the Biblical canon. But the Talmud also records the opinion of Rabbi Yochanan, who says that only at the End of Days, once the prophet Elijah comes to herald the onset of the Messiah, will we then be able to resolve the contradiction, for “This verse will be interpreted by Elijah in the future”.

While it would be hard not to admire the commitment of Hananiah, son of Hezekiah to explain the seeming contradictions in the Book of Ezekiel.  Imagine how many nights worth of light is contained in 1200 barrels of oil.  However, our tradition is far more comfortable with the position of Rabbi Yochanan. Not every mystery needs to be explained in our time, not every contradiction needs to be undone, not every question has an answer, not every answer holds.  Come Passover we will place a cup for Elijah on our tables as a reminder that there are unanswered questions.  It is only fitting that the month of Passover begins with a Haftarah that raises its own share of question.

Shabbat Shalom,

Rabbi Michael Siegel

Shmini 5774

Parashat Shmini

Over the years I have discovered that of all the mitzvot (commandments) and minhagim (customs) those associated with the laws of kashrut probably pose the greatest challenge to meaningful Jewish observance.  So many Jews were taught in their youth that the basis of our dietary laws were to be found in Biblical notions of hygiene and cleanliness and others were taught that they had to keep kosher to placate traditional parents and grandparents that the idea that there could be a spiritually satisfying message behind the prohibitions against eating certain kinds of creatures or mixing meat with dairy seemed ludicrous.

But as Conservative Jews we are known for promoting Jewish practice that while progressive is rooted in traditional but meaningful constructs.  I found the research of the late Professor Jacob Milgrom of Berkley (who once served as an assistant rabbi at Anshe Emet) helpful in this matter.  Professor Milgrom noticed that the only creatures which this week’s parasha allows us to eat are those creatures whose survival was not at the expense of other living creatures.  In other words the Biblical zoologist may have believed we are what we eat and assumed a connection exists between our character and what we consume.

Keeping in mind that the Biblical ideal was that human beings would be vegans but that this ideal was compromised after the flood story that resulted from humanity’s inability to restrain its blood lust, the dietary laws imply that if we eat predatory animals and consume blood we could further stoke the fires of that blood lust.  If we give up our vegan diet but limit our animal consumption to herbivores and domesticated creatures then perhaps we can keep our extreme behavior in check and achieve a greater respect for the sanctity of al living things.

It is a fascinating effort on the part of the Torah to concretize the value of life in our every day lives.

As Rabbi Bradley Shavit Artson writes, “For most animals, and for many people, eating is simply a response to a biological need, or at best an aesthetic pleasure….Kashrut offers an opportunity to harness the act of eating to contribute to who we are and what are our values.  Kashrut summons us to elevate eating from an animal response to an encounter with holiness, transforming our kitchens and our dining room tables into sacred altars, our meals into reminders of our deepest values as Jews.”

It is true that by keeping kosher we also contribute to the bonding of the community and strengthening of Jewish identity and can cultivate a greater respect for the needs of all living creatures, but for me these are but the valuable by-products of a system built around the central notion that the gift of life is the most sacred and central of all our values.

Shabbat Shalom,

Rabbi Matt Futterman
Senior Educator

Tzav 5774

Shabbat Zakhor | Tzav

Purim, which we will celebrate tomorrow night, is a holiday full of joy and delight for people of all ages. Whether it is dressing up in costume or enjoying a party, Purim is fun for people of all ages. What is particularly interesting is how one rabbi, Maimonides or the Rambam, identifies the joy that we should be focusing on during the Purim holiday.

In his masterful code of Jewish law, the Rambam writes about the four mitzvot of Purim. The first is the importance of reading the Megillah, the story related in the Book of Esther. The Rambam comments that hearing the  Megillah is so important that even in the time of the Temple, the priests would interrupt Temple services, effectively putting up a “Come Back Later” sign, in order to ensure that all of the priests heard the Megillah (Sefer Zemanim, Hilchot Megillah 1:1).

The second mitzvah is that one must have a great feast, a delicious celebration that includes partying with alcohol. That is why many people have celebratory seudot, or feasts, on the day of Purim.

The third mitzvah is that a person must send two types of food to one another, what we know as mishloach manot, meaning food-gifts for friends. While today people give each other small packages of snacks, the Rambam seems to describe these gifts as something like the earliest form of a “potluck”, where the food-gifts are supposed to supplement other people’s parties. (Hilchot Megillah 2:15)

But what is most fascinating is how he describes the fourth mitzvah, and that is matanot la’evyonim, or gifts to the poor. The Rambam emphasizes that it is better for a person to spend more time and money in giving gifts to the poor than the combined time, money, and energy spent on sending gift baskets to friends and on one’s festive meal. And he says so in powerful language:

"שאין שם שמחה גדולה ומפוארה אלא לשמח לב עניים ויתומים ואלמנות וגרים,

Since there is no greater and glorious joy than gladdening the hearts of the poor, orphans, widows, and strangers.”

Either the Rambam experientially believes that the most joyful experience for a person is to help those who are most vulnerable in our society - or he is declaratively telling us that we have to enjoy helping those most vulnerable on Purim than having a party or giving gifts to friends, because that must become a priority. Either way, it is a moving and challenging line for each and every one of us.

Here at Anshe Emet, we prioritize all of these mitzvot. On Purim evening and morning we will offer multiple Megillah readings. On Purim day, we will celebrate together with a massive Purim Carnival, one of the highlights of the year. In the morning of Purim, our students in the Religious School will share gifts with one another, and allocate tzedaka money that they have raised. Additionally, proceeds from the Carnival will go towards SHMUSY’s Tikkun Olam, the charity run by our youth that allocates money to nonprofit organizations.

May this Purim be one that involves hearing the story of the Megillah, may it be filled with festive celebration and partying, may it include family and friends showering gifts on one another, and may the combined joy of all these component parts only be surpassed by how we look out for those in our community and in our world who are most vulnerable.

Shabbat Shalom,

Rabbi David Russo