TORAH READING FOR 3 IYAR 5784 May 10-11, 2024

May 10, 2024 by templekol

SHAZOOM ONLY 6:30 PM May 10, 2024

OUR HEARTS ARE WITH THE PEOPLE OF ISRAEL AND ALL THE VICTIMS OF CONFLICT

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

PARSHA

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

Kedoshim (קְדֹשִׁים — [You Shall Be] Holy) – Leviticus 19:1-20:27

The Eternal One spoke to Moses saying: “Speak to the whole Israelite community and say to them: You shall be holy, for I, the Eternal your God, am holy.” – Leviticus 19:1-2

SUMMARY:

God issues a variety of commandments, instructing the Israelites on how to be a holy people. (19:1-37)
Various sex offenses are discussed and punishments for them are presented. (20:1-27)

HAFTARAH

Ashkenazi Reform: Amos 9:7-15 and Sephardi: Ezekiel 20:2–20

RECOMMENDED READING

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

K’doshim – And You Shall Be Holy

By: Rabbi Daniel Mikelberg

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 finish studying Shir HaShirim (Song of Songs), which is found in Ketuvim (Writings). Read this week’s Torah Portion at https://www.sefaria.org/Leviticus.19.1-20.27, and Haftarot at https://www.sefaria.org/Amos.9.7-15 and https://www.sefaria.org/Ezekiel.20.2-20.

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

קדשים K’doshim – Leviticus 19:1-20:27

Contemporary Reflection – Elyse Goldstein, pp.718-719

PARASHAT K’DOSHIM PLACES before us one of the most difficult commandments in the whole Torah–not kashrut or Shabbat, nor even the rules of sexual conduct, but rather the admonition and expectation to “be holy.” Throughout the Torah, we are given rules and statutes that tell us what to do. Here we are told what to be. We find a similar statement in Exodus 19:6, commanding us to be a “kingdom of priests and a holy people.” But what does it mean to be holy? K’doshim does not tell us. The guidance that the parashah gives us is in the specifics: the “who, when, why, and how” of the injunction.

First, who is to be holy? The entire people is addressed: kol adat b’nei yisrael; all Israel is told: “You shall be holy, for I, your God יהוה, am holy” (19:2). Not just the priests or Levites, not only the women or men, but everyone is part of this command to be holy. The 16th-century commentator Rabbi Moshe Alshech asks why such important rules as the ones that follow upon this verse are not taught person by person, group by group, rather than to one large assembly. He suggests that the opening of K’doshim emphasizes the ability of any Jew to attain even the highest and noblest principles of Judaism: thus these laws, and the paradigm of “holiness,” are not only for a select few, but for everyone.

When are we to be holy? The verb tih’yu in verse 2 can be read–and is often read–as a command (“be holy!”). But it is grammatically a future form (“you shall be holy”). The implications are: “Be holy–now! And you shall be holy–in the future.” Thus holiness is a daily struggle, in the here and now, as well as a future yearning.

Why are we to be holy? Because God is holy. The 16th-century commentator Rabbi Obadiah Sforno notes that this verse teaches us that we are to remember and act “in the image of our Creator,” as much as that is possible. Philosophers refer to this concept via the Latin term imitatio dei. We try and “imitate” the Divine. As God cares for the widow and orphan, so do we. As God rests on the seventh day, so do we. In imitating God we can achieve a higher sense of purpose and our actions will reflect the ongoing concern of the Divine for the world. In imitating God’s holiness we make holiness our behavioral ideal.

In much of the Torah, it is God who sanctifies–as we read in Genesis 2:3: “Then God blessed the seventh day and made it holy.” But in K’doshim, the command to make things holy is addressed to humanity. The task of sanctifying our lives is placed upon us, as an act of partnership between human beings and God. This is one way that we strive to act in God’s image.

The how to be holy is what follows–as the parashah lists a wide-ranging series of ethical laws, including honoring one’s parents, respecting the elderly, justice for the stranger, love of one’s fellow human, and more. But note that even though the parashah enumerates the specifics of holy behavior, it never defines what it means by the word kadosh (“holy”). Many commentators have tried to understand the term kadosh as indicating a state of being. Rashi (11th century) and Ramban (13th century) both interpret “you shall be holy” as meaning “you shall be separate.” For them, holiness requires standing apart as Jews, with a firm set of boundaries. The end of K’doshim underscores their point: “You shall be holy to Me, for I יהוה am holy, and I have set you apart from other peoples to be Mine” (20:26).

This concept of separation is critical to understanding Jewish spirituality. For example, in the classic Jewish marriage formula, the phrase harei at m’kudeshet li means “you are set apart for me from others.” (Wedding officiants are fond of claiming that it means “you are sanctified to me,” which is a more midrashic derivation.) In the Talmud, hekdesh is money or goods set aside or separated for tithing or donation. Holiness seems intrinsically linked in Judaism to separation (havdalah), making distinctions: milk or meat, Shabbat or weekday, Jew or gentile, female or male.

But does this concept of spirituality ring true for women? Would there be a different kind of imitatio dei for women? Do women experience holiness differently? For those women who carry life inside, attached to another being who is–at the same time–part of them, separateness does not equal spirituality. For those women who breastfeed–who nurture and sustain from their very own bodies–connection is more at the root of holiness. For those women who form bonded friendships from earliest memory, or who bring the family together, who are the cohesive force in a group, a definition of holiness is needed that does not imply building fences. Thus, though parashat K’doshim demands holiness, it is up to us to define holiness in a way that is truthful for both women and men.

As is apparent, then, Rashi’s definition of kadosh as “separate” presents a fundamental feminist challenge. The challenge is evident as well throughout rabbinic Judaism where authorities have portrayed the mitzvot as drawing lines between “us” and “them,” lines that demarcate who is in (for example, circumcision marking a Jewish boy) and who is out (for example, the halachah of not counting women in a minyan). While feminists have challenged specific mitzvot, finding a way “in” through creative rereading and even reinventing, we have not yet sufficiently challenged the very notion of mitzvot that rest upon the “spirituality of separation.” This notion is at the heart of much that Jews do–including kashrut, Shabbat, and the marriage ceremony, just to name a few. Redefining the mitzvot as connectors rather than as boundaries, as dialogue rather than as answers, is a first step toward addressing the question of how we as women will be kadosh. Although we are still at the beginning of exploring what a fully developed feminist notion of being holy might look like, the opening words of this parashah–k’doshim tih’yu–carry both a command for now and promise for the future; we can and we will find ways to be holy.

COUNTING OF THE ‘ÓMER 2024 / סְפִירַת הָעוֹמֶר 5784

Counting of the ‘Ómer (or Sefirat Ha’ómer, Hebrew: ספירת העומר) is a verbal counting of each of the forty-nine days between the Jewish holidays of Passover and Shavuot. [The ‘Ómer is counted each evening.]

We began counting on the evening of the second night of Pesach: Tuesday, 23 April 2024, corresponding to the 16th of Nisan, 5784. The counting concludes on the night before Shavuot: Monday, 10 June 2024, corresponding to the 5th of Sivan, 5784.

Today, Friday, day 18 begins this evening at sundown. Before the ‘Alëinu, after stating that one is ready to count the ‘Ómer, the following blessing is said:

Baruch atah Adonai Elohëinu Mélech ha’olam, asher kid’shánu b’mitzvotav, v’tzivánu ‘al S’firat Ha‘Ómer.

Blessed are you, Adonai our God, Ruler of the Universe, who has sanctified us with your commandments and commanded us to count the ‘Ómer.

After the blessing, one recites the appropriate day of the count. If after the first six days, one also includes the number of weeks that one has counted. For example:

“Hayom sh’monah ‘asar yom, shehëm sh’nëi shavu’ot v’arba’ah la‘Ómer/ba‘Ómer.”

“Today is 18 days, which is two weeks and four days of/in the ‘Ómer.”

PIRKË AVOT – Ethics of the Fathers

From Pesach to Shavuot on each Shabbat some study a chapter a week from Pirkë Avot. The following selection is from the third chapter.

From Sefaria https://www.sefaria.org/Pirkei_Avot.3

6: Rabbi Halafta of Kefar Hanania said: when ten sit together and occupy themselves with Torah, the Shechinah abides among them, as it is said: “God stands in the congregation of God” (Psalm 82:1). How do we know that the same is true even of five? As it is said: “This band of His He has established on earth” (Amos 9:6). How do we know that the same is true even of three? As it is said: “In the midst of the judges He judges” (Psalm 82:1) How do we know that the same is true even of two? As it is said: “Then they that fear the Lord spoke one with another, and the Lord hearkened, and heard” (Malachi 3:16). How do we know that the same is true even of one? As it is said: “In every place where I cause my name to be mentioned I will come unto you and bless you” (Exodus 20:21).

YOM HAZIKARON 2024 / יוֹם הַזִּכָּרוֹן 5784 and YOM HAATZMA’UT 2024 / יוֹם הָעַצְמָאוּת 5784

Yom HaZikaron (Israeli Fallen Soldiers and Victims of Terrorism Remembrance Day aka Israeli Memorial Day) is always set for the day before Yom Ha’Atzmaut (Independence Day), which took place on 5 Iyar (14 April 1948). Like Yom HaSho’ah, if the date is too close to Shabbat, either before or after, they are moved back by a day or two or forward so as not to desecrate Shabbat. This year Yom HaZikaron for Hebrew Year 5784 begins at sundown on Sunday, 12 May 2024 and ends at nightfall on Monday, 13 May 2024; and Yom HaAtzma’ut begins at sundown on Monday, 13 May 2024 and ends at nightfall on Tuesday, 14 May 2024.

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, 3 Iyar through 9 Iyar, we lovingly remember:

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, Friday, May 10, 2024. Please see the NEW Torah Study-Shazoom schedule below. NEXT week we will start studying the Book of Ruth, which is found in the Ketuvim (Writings), and traditionally read during Shavuot.

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: May 10, 2024 06:30 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.

Shabbat Shalom – Buen Shabbat!

-Ruben

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

From Reform Judaism

https://reformjudaism.org/why-do-we-read-book-ruth-shavuot

https://reformjudaism.org/blog/shavuot-stand-ruth