TORAH READING FOR SHABBAT SHUVAH 3 TISHRI 5785 October 4-5, 2024
SHAZOOM ONLY 6:30 PM October 4, 2024
L’SHANAH TOVAH TIKATËVU V’TËCHATËMU – May you be written and sealed in the Book of Life for a good year!
OUR HEARTS ARE WITH THE PEOPLE OF ISRAEL AND ALL THE VICTIMS OF CONFLICT
From “Mishkan T’filah / A Reform Siddur” p.180
Oseh shalom bimromav, hu ya’aseh shalom alëinu, v’al kōl Yisraël, v’al kōl yoshvëi tëvël, v’imru: Amën.
May the One who makes peace in the high heavens make peace for us, for all Israel and all who inhabit the earth, and let us say: Amen.
OCTOBER BIRTHDAYS, ANNIVERSARIES, AND SIGNIFICANT EVENTS
Mazal Tov – Mazal Bueno to all those celebrating a birthday, anniversary, or significant event during the Month of October. If we were together at Temple Kol Hamidbar, we would extend a Tallit over you, say a special prayer for you, and recite the following blessing (cf Num. 6:24-26):
- May the Eternal One bless you and protect you!
- May the Eternal One deal kindly and graciously with you!
- May the Eternal One bestow favor upon you and grant you peace!
KËIN YEHI RATZON (Let it be so!)
PARSHA
From Reform Judaism https://reformjudaism.org/torah/portion/haazinu
Haazinu (הַאֲזִינוּ — Hebrew for “listen”)
Deuteronomy 32:1-52
Give ear, O heavens, let me speak; Let the earth hear the words I utter! – Deuteronomy 32:1
SUMMARY
- Moses sings his last song, a love poem to God and a chastisement of the people, who are not worthy of Adonai. (32:1–6)
- The poem recounts the blessings that God has bestowed on the Israelites, the wicked deeds they have committed, and the punishments that God then inflicted upon them. (32:7–43)
- God tells Moses to begin his ascent of Mount Nebo, from where he will see the Land of Israel from a distance but will not be allowed to enter it. (32:45–52)
HAFTARAH – Shabbat before Yom Kippur [Shabbat Shuvah]
Hosea 14:2-10, Micah 7:18-20, Joel 2:15-17
RECOMMENDED READING
From Reform Judaism https://reformjudaism.org/torah/portion/haazinu
Playing Hide-and-Seek with God
By: Rabbi Sari Laufer
STRUGGLING WITH TORAH and REFLECTION
Until further notice, we will meet on Fridays for Shazoom only. Please see the NEW Shazoom schedule below. Read this week’s Torah Portion at https://www.sefaria.org/Deuteronomy.32.1-52, and Haftarah at www.sefria.org/Hosea.14:2-10; www.sefria.org/Micah.7:18-20; and, www.sefria.org/Joel.2:15-17.
From “The Torah / A Women’s Commentary” edited by Dr. Tamara Cohn Eskenazi and Rabbi Andrea L. Weiss, Ph.D., Women of Reform Judaism/The Federation of Temple Sisterhoods and URJ Press New York 2008
האזינו Haazinu – Deuteronomy 32:1–52
Contemporary Reflection – Ellen M. Umansky, pp. 1267-8
PARASHAT HAAZINU TROUBLES US with its extreme, opposing images of deity. Paradoxically, God is envisioned as comforting and frightening: the eternal guardian of Israel who eventually will redeem the people, and the jealous and judgmental deity who threatens to wreak vengeance on those who violate the covenant and turn to other gods. As Moses maintains, God is the giver of life and death, who heals as well as wounds (32:39–40). Thus, in his song to the Israelites contained in this parashah, Moses includes both a solemn warning that their lives as individuals and a people rest on their observing “faithfully all of the terms of this Teaching” (v. 46) and a final message of hope that God will one day deliver them from their enemies and they will “long endure on the land” given to them by God (v. 47).
As a contemporary reader I am prompted to ask numerous questions. For instance, why, in imagining God as comforter, does Moses use the image of an unmoving, unchanging rock (32:4, 15, 18, 30, 31)? Commentators view the metaphor of the rock as a vehicle for communicating the message that God’s righteousness and loyalty to Israel never waver, or for highlighting the superior, incomparable nature of Israel’s God. However, in spite of how the metaphor is used in the context of the Song, one could just as easily argue that this metaphor imagines God as a cold, unfeeling natural object, incapable of entering into a relationship with anyone or anything.
Moreover, why does Moses describe God anthropomorphically as a warrior whose “flashing blade / And…hand lays holds [sic] on judgment” (v. 41)? Where is God’s compassion for God’s people and for their enemies (who, after all, are also God’s creations)? Is it not possible to influence and protect one’s people without ruthless killing or threats of killing? Is the price of our deliverance the death of others?
Several feminists suggest that we respond to these questions by re-imagining our relationship with God. For example, in the place of God as rock or warrior, one might reclaim God as a parent who holds us in his or her arms, cares for us, and feels our pain. Some metaphors in the Song suggest such a perception, as when Moses speaks of God as a nursing mother (v. 13) who went through labor to bring forth Israel (v. 18; see also the indirectly maternal metaphor in Numbers 11:12). Jewish medieval mystics envisioned God as Shechinah, God’s feminine presence who went into exile with the Jewish people, weeping with them and sheltering them in her wings (see Va-eira, Contemporary Reflection, p. 351 [A Women’s Commentary]). More recently, this image has been invoked by some Jewish feminists. Identifying Shechinah as “She Who Dwells Within,” Rabbi Lynn Gottlieb envisions God as a Being who connects all of life, expresses our longing for wholeness, and like the God of Deuteronomy, ultimately calls us to justice (She Who Dwells Within: A Feminist Vision of a Renewed Judaism, 1995, pp. 25–48).
Some contemporary theologians have insisted that non-anthropomorphic images of God can also be images of intimacy, love, and creation. Marcia Falk, for example, draws on biblical phrases or concepts to “serve as fresh metaphors for Divinity.” She has created new images drawn from traditional Jewish sources and composed of the basic elements of Creation (earth, water, wind, and fire), such as ein hachayim, “wellspring or source of life,” nishmat kol chai, “breath of all living things,” and nitzotzot hanefesh, “sparks of the inner, unseen self.” Through these images, she hopes “to help construct a theology of immanence that will both affirm the sanctity of the world and shatter the idolatrous reign of the lord/God/king” (“Toward a Feminist Jewish Reconstruction of Monotheism,” 1989, pp. 53, 56).
Judith Plaskow pursues a different path. While writing frequently about the importance of new, anthropomorphic images of deity, she maintains that “the traditional image of God as place (makom) evokes both the presence of the world in God and the extraordinary presence of God in particular places.” She continues, “Lacking personal communal images to refer to God, we use this richly ambiguous term to point to community as a special place of God’s self-manifestation” (Standing Again at Sinai, 1990, p. 165).
Viewed within its historical context, the God imagery of parashat Haazinu is understandable, even justifiable (see Another View, p. 1265 [A Women’s Commentary]). But its problematic vision for our time encourages us to create new images of the Deity that make the poem’s underlying messages concerning the nature of God and the relationship between God and the Jewish people more compelling. This leads us to ask: What can we derive from parashat Haazinu? How else does it speak to us today? How can these images lead us to greater responsibility?
One clue may lie in the mention of Sodom and Gomorrah in v. 32. As part of the announcement of the punishment in store for Israel’s enemies, this verses states, “Ah! The vine for them is from Sodom, / From the vineyards of Gomorrah.” Through the metaphors in this verse, the Song maligns the nations as corrupt and foreshadows their fate. This calls to mind when God threatens to destroy those cities, prompting Abraham to protest: “Must not the Judge of all the earth do justly?” (Genesis 18:25). Perhaps parashat Haazinu can be seen as an invitation for us to act like Abraham and protest against what seems to be an indiscriminate, wholesale destruction. It is an opportunity to raise questions such as: Where is Your compassion, God, not only toward us but toward all of Your creation? Why frighten us with your threats? Will such threats make us abandon other deities or, just as likely, will they lead us to reject You? Such questions express what it means to be covenantal partners, willing to challenge God. Thus, beyond protesting against what we now deem unacceptable, this parashah can prompt us to examine who we mean by God. It also can remind us of what is required in order to create a just society and uphold a covenantal relationship.
HIGH HOLY DAYS – 2024/5785 – Chag Sameach – Tzom Kal
We are in the midst of the Yamim Nora’im – the Days of Awe. Some apply this label only to Rosh Hashanah and Yom Kippur. Others apply it to the two as well as the whole ten-day period they encompass. These are also known as the Ten Days of Repentance. Shabbat Shuvah (Shabbat of Return) takes place during the Yamim Nora’im and is this weekend.
Please read the emails from Dr. Sam Caron, Congregational President, regarding Temple Kol Hamidbar’s plans this year for observing Yom Kippur (evening of Fri, Oct 11 – Sat, Oct 12, 2024).
In the meantime, various congregations within the Reform Movement are still providing online resources to anyone interested in participating in services. In some cases, registration is required. You may want to visit the following websites for their latest information on the High Holy Days and how to access them.
Kol Ami (formerly Temple Emanu-El and Congregation Or Chadash), Tucson, AZ https://www.katucson.org/
Congregation Or Ami, Calabasas, CA https://orami.org/hhd/
Temple Sinai, Oakland, CA https://www.oaklandsinai-hhd.org/
The Union for Reform Judaism https://reformjudaism.org/jewish-holidays/rosh-hashanah/how-find-high-holiday-community-wherever-you-are
YOM KIPPUR 2024 / יוֹם כִּפּוּר 5785
Day of Atonement
Yom Kippur for Hebrew Year 5785 begins at sundown on Friday, 11 October 2024 and ends at nightfall on Saturday, 12 October 2024.
Yom Kippur (Hebrew: יוֹם כִּפּוּר or יום הכיפורים), Also known as Day of Atonement, is the holiest day of the year for the Jews. Its central themes are atonement and repentance. Jews traditionally observe this holy day with a 25-hour period of fasting and intensive prayer, often spending most of the day in synagogue services. Yom Kippur completes the annual period known in Judaism as the High Holy Days (or sometimes “the Days of Awe”).
PRAYERS
From “Mishkan T’filah / A Reform Siddur”:
BLESSING OF THE YEARS בִּרְכַּת הַשָּׁנִים p. 86
BLESS this our year and its abundant harvest for good.
Grant blessing throughout the earth
and satisfy us with Your goodness.
Blessed are You, Adonai, who blesses the years.
FOR OUR COUNTRY p.376
THUS SAYS ADONAI, This is what I desire: to unlock the fetters of wickedness, and untie the cords of lawlessness; to let the oppressed go free, to break off every yoke. Share your bread with the hungry, and take the wretched poor into your home. When you see the naked, give clothing, and do not ignore your own kin.
O GUARDIAN of life and liberty, may our nation always merit Your protection. Teach us to give thanks for what we have by sharing it with those who are in need. Keep our eyes open to the wonders of creation, and alert to the care of the earth. May we never be lazy in the work of peace; may we honor those who have [served, suffered or] died in defense of our ideals. Grant our leaders wisdom and forbearance. May they govern with justice and compassion. Help us all to appreciate one another, and to respect the many ways that we may serve You. May our homes be safe from affliction and strife, and our country be sound in body and spirit. Amen.
PRAYER FOR THE STATE OF ISRAEL p.552
O HEAVENLY ONE, Protector and Redeemer of Israel, bless the State of Israel which marks the dawning of hope for all who seek peace. Shield it beneath the wings of your love; spread over it the canopy of Your peace; send Your light and truth to all who lead and advise, guiding them with Your good counsel. Establish peace in the land and fullness of joy for all who dwell there. Amen.
FOR HEALING – El Na R’fa Na Lah!
We recite MI SHEBËRACH for the victims of abuse, brutality, conflicts, fear, natural disasters, pandemics, tragedies, violence of all kinds especially directed at individuals and specific communities including us, and war; for all those at home alone or lonely; for all those in need of physical, emotional, and mental healing. “R’fuah sh’lëmah” – a complete recovery!
YAHRZEITS/ANYOS
We say KADDISH YATOM for those of our friends and families who have died and been buried this last week; those in the period of Sh’loshim (30 days since burial); those who have died in the last year; and those whose Yahrzeits/Anyos occur at this time; as well as the victims of brutality, conflict, disease, natural disasters, pandemics, tragedies, violence of all kinds, and war.
These coming 2 weeks, 3 Tishri to 16 Tishri, we lovingly remember:
John McKinnon
First Yahrzeit, Husband of Elizabeth Bernstein
Jonna Levine
Aunt of Elizabeth Bernstein
Carol Petesch
Friend of TKH Member Iris Adler
Gertrude Schwartz
Mother of Joe Schwartz z”l
Hyman Steinberg
Memorial Board, Father of TKH Member Iris Adler
Those victims of the Sho’ah (Holocaust) who died at this time of year.
“ZICHRONAM LIV’RACHAH” – MAY THEIR MEMORIES BE FOR BLESSING.
SHAZOOM ONLY
We will meet for Shazoom ONLY this evening, Shabbat Shuvah, Friday, October 4, 2024. Please see the NEW Shazoom schedule below. Mary Caron will sound the Shofar before the Service.
Zoom regularly updates its security and performance features. Making sure you have the latest version of Zoom, please join us online this Friday evening with wine/grape juice for Kiddush and Challah for Motzi.
Shazoom – Erev Shabbat Service
Time: Oct 4, 2024 06:30 PM Arizona
To join Shazoom click on the following link [you may need to copy it into your browser]: https://us02web.zoom.us/j/72510500854?pwd=Z3VQZWF4U1BBZytNYmh3aHFTWkFDZz09
Meeting ID: 725 1050 0854
Passcode: 4NrMk0
Hint: The last character of the password is the number zero.
G’MAR CHATIMAH TOVAH – May you be sealed for good (in the Book of Life)!
Shabbat Shalom – Buen Shabbat – Gut Shabbos!
-Ruben
PS – Some High Holy Day Greetings besides Shanah Tovah and Chag Samëach:
Tizkú Leshaním Rabbót (“May you merit many years”),
to which the answer is Ne’imót VeTovót (“pleasant and good ones”)
or
Muchos Anyos (“many years”) to which the answer is I Muchos Mas (“and many more”) or Dulces i Buenos (“sweet and good [ones])
Tzom Kal (“may you have an easy fast”)
PPS – NEW Schedule through October 2024 for Shazoom (Arizona Time Zone):
October 4, 2024 – Shazoom ONLY at 6:30 pm
Shabbat Shuvah – Sabbath of Returning
October 11, 2024 – Erev Yom Kippur
Kol Nidrë
[October 12, 2024 – Yom Kippur]
[October 16, 2024 – Sukkot]
October 18, 2024 – Shazoom ONLY at 6:30 pm
Shabbat in Sukkot – Chol HaMoed Sukkot
[October 23, 2024 – Shemini Atzéret]
[October 24, 2024 – Simchat Torah]
October 25, 2024 – Shazoom ONLY at 6:30 pm