TORAH READING FOR 17 SHEVAT 5784 January 26-27, 2024

January 26, 2024 by templekol

OUR HEARTS ARE WITH THE PEOPLE OF ISRAEL

From “Mishkan T’filah / A Reform Siddur” CCAR, New York 2007, p.60

BARUCH atah, Adonai Elohëinu, Mélech ha’olam, yotzër ‘or uvorë chóshech, ‘oseh shalom uvorë et-hakol.

PRAISED ARE YOU, Adonai our God, Sovereign of the universe, Creator of light and darkness, who makes peace and fashions all things.

EXODUS 15:20-21

Then Miriam the prophet, Aaron’s sister, picked up a hand-drum, and all the women went out after her in dance with hand-drums. And Miriam chanted for them: Sing to the Eternal, for God has triumphed gloriously; Horse and driver God has hurled into the sea.

TALMUD MEGILLAH 10b

A famous Midrash (or commentary) in the Talmud says that as the Egyptians started to drown in the Sea of Reeds, the angels began to sing praises, but God silenced them, saying, “the work of My hands are drowning at sea, and you wish to sing songs?”

PARSHA – Shabbat Shirah

From Reform Judaism https://reformjudaism.org/torah/portion/bshalach

B’shalach (בְּשַׁלַּח — Hebrew for “Now When [Pharaoh] Let [the People] Go”) – Exodus 13:17-17:16

Now when Pharaoh let the people go, God did not lead them by way of the land of the Philistines, although it was nearer; for God said, “The people may have a change of heart when they see war, and return to Egypt.” – Exodus 13:17

SUMMARY:

The Children of Israel escape across the Sea of Reeds from Pharaoh and his army, who drown when God drives back the sea. (13:17-14:31)
Moses and the Israelites sing a song praising Adonai. (15:1-21)
In the wilderness, God provides the grumbling Israelites with quails and manna. God instructs the Israelites to gather and prepare on the sixth day food needed for Shabbat. (15:22-16:36)
The people complain about the lack of water. Moses hits a rock with his rod and brings forth water. (17:1-7)
Israel defeats Amalek, Israel’s eternal enemy. God vows to blot out the memory of Amalek from the world. (17:8-16)

HAFTARAH – Shabbat Shirah

From Wikipedia https://en.wikipedia.org/wiki/Beshalach

For Ashkenazi Jews: Judges 4:4–5:31 (the longest of the year)
For Sephardi Jews: Judges 5:1–31

Connection to the Parashah

Both the parashah and the haftarah contain songs that celebrate the victory of God’s people, the parashah in the “Song of the Sea” about God’s deliverance of the Israelites from Pharaoh, and the haftarah in the “Song of Deborah” about the Israelites’ victory over the Canaanite general Sisera. Both report how the leaders of Israel’s enemies assembled hundreds of chariots,… how God “threw . . . into panic” (va-yaham) Israel’s enemies,… waters sweeping away Israel’s enemies,… singing by women to celebrate, [in] the parashah by Miriam, and [in] the haftarah by Deborah;… Finally, both mention Amalek.

RECOMMENDED READING

From Reform Judaism https://reformjudaism.org/torah/portion/bshalach

The Controversial Leadership of Heroes

By: Tema Smith

STRUGGLING WITH TORAH and REFLECTION

We will continue to meet every other Friday for Torah Study to read and discuss selections from Ketuvim, the third section of Tanach (Hebrew Bible), which follows Torah and Nevi’im. Please see the NEW Torah Study-Shazoom schedule below. THIS week we will continue studying the Book of Daniel, which is found in the Ketuvim (Writings). Read this week’s Torah Portion at https://www.sefaria.org/Exodus.13.17-17.16 and the Haftarah at https://www.sefaria.org/Judges.4.4-5.31

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

בשלח B’shalach – Exodus 13:17-17:16

Contemporary Reflection – by Patricia Karlin-Neumann, pp. 402-3

THERE ARE MOMENTS that define us: unexpected or unplanned moments when the decisions we make, the actions we take, determine all that will follow. Crossroads come disguised in many forms. Many are unmarked, without a hint of what is ahead.

B’shalach describes such a crossroads. The crossing of the Sea of Reeds was not only the crossing out of Egypt and out of slavery, but also the entrance into an unknown future, made possible by a moment of extraordinary faith.

At the far bank of the sea, triumph rings out in instrumental music and in song, led by Moses and Miriam. Yet earlier, with Egyptians in pursuit and the waters ahead, according to the Rabbis it was neither Moses nor Miriam who took center stage, but Nahshon ben Amminadab. Nahshon is a curious hero. Briefly mentioned as Aaron’s brother-in-law (Exodus 6:23), the Torah neither notices nor lauds him. Yet the Rabbis praise him for his initiative, the one who first entered the billowing waves, leading all of Israel to safety.

Nahshon’s heroism is a literary deduction. In Numbers 7:12, Nahshon, the prince of the tribe of Judah, brings the first offering to dedicate the Tabernacle. The Midrash surmises: “When it was time to dedicate the tabernacle, Moses confessed to the princes of the tribes, ‘The Holy One has commanded you to bring offerings, but I do not know who should go first.’ The princes looked at Nahshon, saying, ‘This man has sanctified the name of the Holy One at the Sea of Reeds. He is worthy to bring the Shechinah. Let Nahshon go first’” (B’midbar Rabbah 12.21).

At the Sea of Reeds, according to midrashic tradition, Nahshon stood at a crossroads–whether to have faith and plunge into the water, or be gripped by fear and remain on the shore. What was that moment like? If we were on the shore of the sea that fateful day, how would we have acted? Confidently? Timidly? Would we have entered the water gingerly or with fury? Flailing or swimming? How do we approach the sea crossings in our own lives? Are we coerced by an army from behind, or pulled ahead by the unknown?

Some think of Nahshon as fearless, determined to be the first into the water. In Midrash T’hillim 114:8, Nahshon reputedly pelts his brothers with stones to assure his place of primacy. The daredevil confidence of this Nahshon contrasts sharply with another vision of this moment (M’chilta, B’shalach 5). Huddled together, a terrified crowd looks behind at the Egyptians and forward toward water. As they yell, “I don’t want to go into the sea!” Nahshon jumps up in fear; losing his footing, he falls into the waves. Overcome with terror, he cites Psalms, “Save me, O God, for the waters have reached my neck” (Psalm 69:2). Here, Nahshon–a fearful, drowning man–cries for God’s help. The midrash alternately envisions Nahshon as hapless victim, brash show-off, or eager leader.

As she emerges from the water, Miriam, too, faces an array of alternatives–an internal sea crossing of her own. Was it the time to forge ahead, adrenaline still coursing from the narrow escape? Was it the occasion to mourn the loss of the known, the familiar if oppressive Egypt? Was it the instant to comfort those catching their breath, those who had needed to run and swim faster than they believed possible? Was it safer to hang back or let others take their rightful place as leaders? Or was this the moment to lift up the hand-drum and triumphantly sing and dance, giddy with gratitude for God’s redemption?

Miriam had the foresight to bring her hand-drum. Miriam had the wisdom to gather her sisters to acknowledge and affirm the miracle, to mark the moment when their tenuous hope broke forth in joy–the birth of her community as a people touched by God.

Like Nahshon, Miriam’s leadership is surprising. Kol ishah, the voice of a woman, Miriam’s strong voice, had been heard previously only as a sister and daughter. Yet, at her sea crossing, emerging from the waters, she does not wait for someone else to change the world. She does not demure that she was not bred for greatness. She does not blend into the crowd. Instead., Miriam’s voice rings out for all to hear.

Miriam is a leader: a prophet who speaks to and binds others to God. Like a large tallit on small shoulders, she is one upon whom the mantle of authority does not fit snugly, one who might have been surprised at her own influence, but one who nevertheless conscientiously undertakes responsibility for contributing to God’s purpose–much like contemporary women leaders. In the waters of transition, Miriam sparks innovation, creativity, and hope, rooted in the past yet focused on the future–just like contemporary women leaders. Like Nahshon before the waves and Miriam after them, we ask: how do we navigate waters never traversed before? How do we create rituals that reflect the tradition yet give voice to our experience? How do we speak new words that include the familiar in a Holy tongue?

Like Nahshon and Miriam, today’s women face our own sea crossing. We too can choose to enter the water: with quiet certitude, brash impulsiveness, or terror at what lies ahead. Or, we may decide to hang back, looking around for someone else to go in first. Eventually, when we enter–however we enter–we, and our world, are transformed.

In our time, the sea crossing may be when we hear a cry for social justice, when we unexpectedly find our voice waxing prophetic; it may come as we read a book, converse with a friend, or witness a scene in which we are seized with understanding about our place in the world. As we enter the water, if we speak and act out of awe and gratitude, if we look around and trust our vision, we may discover that we are bathed in and buoyed by the presence of God.

PRAYERS

From “Mishkan T’filah / A Reform Siddur”:

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

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.

This coming week, 17 Shevat through 23 Shevat, we lovingly remember:

Benjamin Caron

TKH Memorial Board, Father of Dr. Sam Caron, Temple President

Jacque Krol

Friend of Temple Kol Hamidbar member

Daniel McCarthy

Friend of Jane Kolber

Laura Stone

Temple Kol Hamidbar Memorial Board and an early Member

Those victims of the Sho’ah (Holocaust) who died at this time of year.

“ZICHRONAM LIV’RACHAH” – MAY THEIR MEMORIES BE FOR BLESSING.

TORAH STUDY AND SHAZOOM

We will meet as usual at the regular times for Torah Study and Shazoom this evening, Friday, January 26, 2024. Please see the NEW Torah Study-Shazoom schedule below. THIS week we will begin studying the Book of Daniel, which is found in the Ketuvim (Writings).

Zoom regularly updates its security and performance features. Making sure you have the latest version of Zoom, please join us online this evening with wine/grape juice for Kiddush and Challah for Motzi.

Topic: Torah Study – Ketuvim: Book of Daniel – Chapters 3-4

Time: Jan 26, 2024 06:00 PM Arizona

and/or

Shazoom – Erev Shabbat Service

Time: Jan 26, 2024 07:30 PM Arizona

To join Torah Study and/or 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.

Some things to consider:

What is the theme of the first chapters of the Book of Daniel? Who was King Cyrus? Which four kingdoms are symbolized in King Nebuchadnezzar’s dream? What did King Nebuchadnezzar build and decree? What do Shadrach, Meshach and Abed-nego do and what happens to them? What does the statue symbolize? What does Nebuchadnezzar come to believe at the end of Chapter 3? What is King Nebuchadnezzar’s dream in Chapter 4 and what does it mean according to Daniel? What message is being conveyed to the King? What lesson does he learn? Does this lesson apply only to Nebuchadnezzar?

Shabbat Shalom – Buen Shabbat/Gut Shabbos

-Ruben

PS – About the Book of Daniel and the NEW schedule through June 2024:

From Wikipedia

https://en.wikipedia.org/wiki/Book_of_Daniel

https://en.wikipedia.org/wiki/Daniel_(biblical_figure)

https://en.wikipedia.org/wiki/Shadrach,_Meshach,_and_Abednego

https://en.wikipedia.org/wiki/Jehoiakim

https://en.wikipedia.org/wiki/Nebuchadnezzar_II

https://en.wikipedia.org/wiki/Belshazzar

https://en.wikipedia.org/wiki/Darius_the_Mede

https://en.wikipedia.org/wiki/Cyrus_the_Great