By admin, on August 19th, 2010 SHALOM
 Kesher Newton is a nationally-recognized alternative to traditional Hebrew School, where children learn Jewish culture and Hebrew language in a spirited, camp-like environment. Kesher’s innovative curriculum challenges students intellectually while fostering Jewish commitment, joy of learning, and active community participation. Kesher Newton is an independent, pluralistic community, that is welcoming to all.
On this website you’ll find information for current Kesher Newton families, prospective families, and members of our extended community. Please contact us with any comments, questions, or suggestions on our web site.
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By gary, on January 27th, 2012 Shabbat Shalom!
This week, our Torah portion is called Bo – from the book of Exodus. We read in Exodus 10:21 “And God said to Moses, hold out your arm toward the sky so that darkness may fall on the land of Egypt, a darkness that cannot be touched.” We are told that “…the people could not see one another for three days…but the Israelites enjoyed light in their dwellings.”
What does this mean? What kind of darkness are we talking about here? To find the answer, we must go back to the beginning – to the book of Genesis. The first thing that God created was light. However, the sun, moon, stars and heavenly luminaries were not created until day four. So, there must have been two different kinds of light that were created. The light created on Day One must be something other than the sun and the stars.
The light that we see on each day is the light that was created on day four. The light created on day one was the light of ultimate awareness. This was a light so powerful that one could see from one end of the universe to the other – from the beginning to the end of time. This unique light is not something we normally see.
Jewish tradition teaches us that during the plague of darkness, the Egyptians were totally blinded. The Hebrews, however, were only blinded in regards to the stars and planets in the sky. They were given the opportunity to make use of that light created on the first day – the light of awareness – to be able to see what was in front of them the whole time.
They were able to “see” what God could do for them. They were then able to appreciate and experience the power and love of God. They were no longer spiritually “blind.”
May we make use of that light as well. May we allow ourselves to have our eyes “opened” to the glory of God. May we experience the awareness that led our people out of Egypt.
This week, at your Shabbat Table, ask each the following questions?
- Was there ever a time in your life where you “felt” that God was right there with you? If so, when was that?
- What do you think the Torah meant when it said: “…the people could not see one another for three days…but the Israelites enjoyed light in their dwellings?”
Shabbat Shalom!
By gary, on January 20th, 2012 Shabbat Shalom!
This week we read from the portion Va’eira, the second portion in the book of Exodus.
His people faced destruction. They sent out a baby boy, placing him in a box, to ensure his survival. He grew up to be a hero, a savior, able to achieve feats that no ordinary man could do.
He had powers and a “connection” that none that preceded him had. Was this Moses… or Superman? It could be either. Superman was drawn by two Jewish boys, Jerry Siegel and Joe Shuster, who based the character on Moses.
They wanted to portray the “ultimate” hero. A hero represents the qualities that people admire and aspire towards. A hero is the kind of person that people want to look up to and respect as a leader. If we look at the heroes and superheroes of different cultures, we can learn much about those cultures.
An outsider, looking in might see that the ultimate hero today is the athlete. Let’s take the modern American superhero. S/He is tall, handsome, physically powerful, and s/he possesses outstanding fighting skills. The current form of superhero is his/her own boss. S/He radiates tremendous power and presence. On occasion, s/he even possesses superpowers. And even his/her alter-ego that conceals the secret identity is impressive. S/He is always financially comfortable and pursues a fairly high-powered career.
While this is taken to an extreme for children’s superheroes, it is also true in the adult world. Franklin Roosevelt was never photographed in a wheelchair. Many a politician’s success can certainly be attributed in part to his great physical presence.
(In a Dilbert cartoon, the boss introduces a new employee with the words, “He possesses no qualifications or training, but he’s very tall, so we know he’ll go far. He also has executive-style hair; we think it will turn silver.”)
Nowadays, presidential campaigns are very much showmanship. The candidates must be good-looking, well spoken, and have a commanding presence. And their alter-egos—their lives before they became president—must also be impressive, involving high-powered careers, affluence, and preferably a famous family.
Is Judaism entirely different? Actually, no. But it is subtly different, and that subtle difference is profound. There are four types of hero or leadership positions in Judaism: the king, the members of the Sanhedrin (council of sages), the high priest, and the prophet.
The Talmud (Tractate Nedarim 38a) states that the Divine spirit only rests on a person who is powerful, wealthy, wise, and humble. We can appreciate the importance of wisdom and humility in a prophet, but why does he have to be powerful and wealthy?
Maimonides, one of the leading Torah scholars of the Middle Ages, explains this with a principle discussed in a Mishnah which states, “Who is mighty? He that subdues his evil inclination. Who is wealthy? He that is satisfied with his lot.”
The power and wealth spoken of are internal, spiritual attributes, rather than brute strength and heaps of money. However, this explanation does not appear to be the straightforward meaning of the Talmud’s list of requirements. We are still faced with the question of why physical power and material wealth are prerequisites for becoming a prophet.
Unfortunately, human nature seems to dictate that Anyone who is sick, or poor, or generally looked down upon by society would lack credibility as a prophet. Perhaps he’s pretending to do it out of insanity or to gain attention—after all, he’s got nothing to lose. While I have great difficulty with this sentiment – we must remember the day and age in which it was penned. The requirement for a prophet to be healthy and wealthy is simply to ensure that people take him seriously as a person of stature.
A similar reason applies to the laws of appointing a king. Maimonides rules that one may not appoint a butcher, hairdresser, bathhouse attendant or the like as a king. (for all those now excluded – I apologize!) This is not because such people are innately unsuitable for the task; Judaism cares more for internal qualities than superficial prestige. However, since the work of such people is not prestigious, the public will not take them seriously and their authority will be compromised. The requirement is based on a pragmatic outlook, rather than being an attestation to the importance of a high-powered career.
Yet, arguably the greatest leader of all time, indeed the greatest person, the real superman, was Moses. It’s interesting that his title is very different from that of other great men. There was Richard the Lionheart, William the Conqueror, and Conan the Destroyer. But Moses is called “Moshe Rabbeinu—Moses, our Teacher.”
His greatness, aside from his humility, is reflected in his teaching wisdom to his people. Yet Moses himself lacked what is perhaps the most important quality for a leadership candidate today: good oratory skills. The Bible tells us that he had a speech impediment! This would be devastating to anyone trying to run for the presidency today. But with Moses, it ensured that he would be followed on the basis of the truth of his words, rather than the panache with which he said them.
In today’s age of mass media, image is all-important. Judaism, too, sees it as important; but only insofar as a concession to human shortsightedness. Let us try never to forget that it is inner spiritual qualities that are the real superpowers.
Our greatest heroes are, like Moses – our teachers – that includes those who instruct us in our formative years – it also includes our parents, grandparents and the leaders of our people over history. “The students and the teachers of Torah bring peace to the world” -
Shabbat Shalom!
Tonight, at your Shabbat Table, ask each other the following:
- What are the qualities of a “good leader?”
- Name some “leaders” in history or in the life of your kids that they admire and consider to be good “role models.”
- How can we each be a bit more like “Moses” in our day to day lives?
By gary, on January 13th, 2012 Shabbat Shalom!
This week, we begin the second book of Torah – the book of Shemot (Exodus.) In Chapter three, one of the most dramatic scenes in Torah unfolds. An angel of God appears to Moses in the form of a “burning bush.” As we read this dramatic story several questions come to mind: How did Moses know it was an angel? Why was God revealed to Moses and not someone else? What was it that Moses really saw?
Bachya Ibn Pekuda, a medieval Jewish philosopher and commentator way that Moses’ perception of what occurred at the burning bush was on three levels. First, Moses saw the fire itself. After looking closer, he was able to see the angel of God. Finally, after looking within the bush and within himself, Moses was able to see the Shechina – the indwelling presence of God.
Following Bachya’s interpretation, the flames that Moses saw were spiritual flames. These were flames he kindled within himself and which he attempted to kindle within the children of Israel.
When we see natural disasters or occurrences, we usually walk away. Rarely, if ever, do we stop to look deeply within the flames for long enough to begin to see the presence of God.
Finding God within the personal flames within our lives is difficult for many of us. We are quick to say “where is God?” or “Why did God let this happen?” We should not wait for the flames to consume us. God is within each and every one of us. In the midst of trying times in our life we can, if we look, find the comforting presence of God. We just need to let God in.
Perhaps what makes Moses so great is that he found the room and ability to let God into his life in the most difficult of times. Moses was in the midst of great personal flames – he had fled his secure life in Egypt after killing the taskmaster. He had learned of his true identity and was now more alone than at any time in his life. He could have just walked away from the bush, as many must have done before him. Yet, he didn’t. He rose above his personal flames, looked deep within the flames before him and found within them the presence of God and the strength that presence could give him. May we let Moses be our teacher – may we follow his lead.
Shabbat Shalom!
By gary, on January 6th, 2012
Shabbat Shalom!
Have you checked in on your child’s class Wiki recently? Classes are hard at work learning about the Life Cycle, working on projects and, most of all, engaging in fun Jewish Learning. Take a look at what each of your child’s classes are doing:
Shorashim parents can visit the class Wiki Page here:
http://shorashim.wikispaces.com/
Nitzanim parents can visit the class Wiki Page here:
http://keshernitzanim.wikispaces.com/
Anafim parents can visit the class Wiki Page here:
http://anafimkesher.wikispaces.com/
Te’enim parents can visit the class Wiki Page here: http://kesherteenim.wikispaces.com/
This week, we conclude the book of Genesis with the Torah portion Vayechi – meaning “and he lived.”
A major theme, which runs throughout the book of Genesis, is the granting of the blessing to the next generation by the Patriarchs. The blessings contain a vision for the future, and pass the mantle of leadership in Torah to the next generation.
Who better than Jacob can appreciate the profound impact associated with the receiving of a blessing. Now he, too, must use his life-long experience and wisdom to convey his blessing to his children. As Jacob’s life comes to an end, he call Joseph and his two sons before him to be blessed. Joseph places Menashe, his first born, opposite Jacob’s right hand, and Ephraim opposite Jacob’s left hand. To Joseph’s surprise, Jacob crosses his hands, first placing his right hand on Ephraim’s head and then placing his left hand over his right onto the head of Menashe. The right hand was the symbol of power and thus it was the hand that transmitted the blessing of greatest intent.
One Torah commentator wrote that the right and left hands represent the two ways that God rules the world, the right hand being the miraculous order and the left hand being the natural order. In the miraculous order, divine influence corresponds to the good deeds and merits of the individual. In the natural order, goodness occurs according to the laws of nature established at the time of creation.
Jacob sees that the greatness of Ephraim will manifest itself through individual excellence particularly to be found in Joshua, a descendant of Ephraim. Menashe will be numerically great. Since Ephraim’s greatness transcends the natural order, he will receive the blessing of the right hand. Menashe, being great in number, is blessed within the natural order, with the left hand which represents wealth and honor .
Both Menashe and Ephraim are models of greatness in their own right. They represent the Jew in exile who, despite a hostile environment, flourishes and holds fast to the spiritual heritage of his forefathers.
Jacob’s blessing is a hope and a prayer that future generations will be like Ephraim and Menashe, each individual containing both elements of spiritual and worldly greatness, excellence in Torah study combined with wealth and honor in this world.
It is because of the greatness of both Ephraim and Menashe that when a parent blesses his/her male child on Friday evening, the prayer reads: “May you be like Ephraim and Manashe.”
May we each count our blessings and both receive and give blessings to those around us.
This Shabbat, at your Shabbat table, think about the following:
- Parents are supposed to bless their kids each Shabbat – for boys we say (as we just learned) “May you be like Ephraim and Manashe” before we bless them. For girls, we say “May you be like Sarah, Rebecca, Rachel and Leah” and then we deliver the blessing.
- This week try using one of those traditional formulas to bless your kids and then share what you really mean by it- what are the qualities we want our children to take from our ancestors?
- Another way we instill hope for the future in our kids is when we give them their Hebrew names. Most often, our kids are named for someone in the family – usually someone who has died. Take an opportunity this Shabbat to perhaps take out a picture of the individual (s) for whom your child is named and share some of the qualities in that person you hope your child will someday espouse.
Shabbat Shalom!
By gary, on December 23rd, 2011 Shabbat Shalom and Happy Hanukkah!
We had a great week at Kesher this week – the Hanukkah celebrations were certainly the highlight! Take a look at what each of your child’s classes are doing:
Shorashim parents can visit the class Wiki Page here:
http://shorashim.wikispaces.com/
Nitzanim parents can visit the class Wiki Page here:
http://keshernitzanim.wikispaces.com/
Anafim parents can visit the class Wiki Page here:
http://anafimkesher.wikispaces.com/
Te’enim parents can visit the class Wiki Page here: http://kesherteenim.wikispaces.com/
Once again we happen upon the “holiday” season. Chanukah, the festival of lights and the commemoration of Jewish perseverance becomes so misunderstood not only by our non Jewish neighbors – but also by many in the Jewish community. Chanukah has that unique quality of being a popular Jewish holiday even among the non-affiliated as well as the tenuously affiliated Jews. It is ironic and frustrating to those of us steeped in the Jewish community that contained within the message of Chanukah is the warning to strengthen one’s affiliation and become more Jewishly connected.
History tells us that Alexander the Great was kind to the Jews. Alexander the Great was a world conqueror who brought his nation to the pinnacle of its power and dominion. He revered the Jewish sages of his time, and their wisdom. He ruled beneficently over the Jews for all of his days. In Alexander’s time, the intelligentsia of Greece appreciated the Torah, and even allowed the Jews their pride in being its
chosen followers. That only lasted during Alexander’s lifetime. His successors did not view Jewish pride in the same way. To them it was a form of rebellion. Even though the Jews were physical subjects of their kingdom, their attitudes were noticeably different.
After Alexander died, Athens remained the center of the culture of the Greeks, but the dominion shifted to the Syrian Greek rulers. They put great pressure on the Jews to conform, and indeed many did. The Greeks blamed the Torah for preventing the vast majority of Jews from conforming, and targeted Torah observance. Laws were made outlawing Sabbath Observance, Circumcision, and Rosh Chodesh, the designation of the beginning of the new lunar month. The Greeks identified these three commandments as forces which made the Jews unique, and kept them from conforming. Why were these three in particular the ones the Greeks chose?
As far as Shabbat was concerned, Sabbath observance is a statement that there is a Creator Who rested on the seventh day from God’s creative activity. By resting on The Sabbath we show our belief in God’s existence, and our subjugation to God’s will. Clearly, this was a threat to the culture and belief structure of the Greek empire.
Circumcision is a stamp on the flesh. It states that the body and not just the soul are meant to work toward spiritual goals. This did not sit well with the Greeks who believed that the body rules in its world, and the soul in its world. The Jewish calendar in those days was verbally established each month by the Jewish Sages through the first sightings of the waxing moon. All of the Jewish Festivals and the observances tied to them depend on the beginning of the months being established. Jewish life is inexorably tied in with the correct observance of the Festivals in their proper time.
Once aspect of the Chanukah story that we too often forget is that is was the first recorded Jewish civil war – as well as a war against the Greek empire. At first the Greeks tried to influence the more stubborn portion of the Jews through their brothers who had already taken on the new way of life. When they saw they were failing, they used force. Many continued to perform commandments in hiding. Perhaps the greatest catalyst for the Maccabees entrance into battle came from many of the brave Jewish women who actually shamed their husbands into battle. Woman went out of hiding and publicly circumcised their children at the expense of their lives. Their message to their husbands was “go out and fight, for if you continue to hide and even observe Torah clandestinely, soon you’ll have no wives and children, and you’ll all perish. We will not hide, but we will keep our holy commandments publicly. If you want to save us, go out and fight. May God be with you!” That is when Mattitiyahu and his sons established armed forces, and they fought bitter and bloody battles. In the end, the weak and the few prevailed over the strong and the many.
Our holidays are not meant to be empty memorials of historical events. Our attitude is that we are living in the days that the miracles happened, albeit many years hence. We are also fighting the battle against prevailing influences, and we are trying to maintain our idealism in the face of new ideas and challenges to our faith and traditions which we are constantly exposed to. The Greeks had conquered stronger nations before turning their attention to the Jews. They rose to the highest heights only to be humbled by a nation militarily inferior to them. They sought to extinguish the light of Torah, and not only did they fail, but through them a new holiday was established. Chanukah commemorates our eternal hold to Torah.
We must remember that this was a battle against assimilation. We must not try to assimilate this holiday into the holiday season. It stands on its own. The message of Chanukah is one against Jewish assimilation and lack of Jewish identification. Hopefully, the yearly repetition of the story motivates us towards a stronger Jewish identity for us as well as for our children.
Shabbat Shalom and Happy Hanukkah!
By gary, on December 16th, 2011 Shabbat Shalom!
We have been busy learning about and getting ready for Chanukah at Kesher. When you walk down the halls, you can smell the candles we have been dipping and see the Chanukiyot some of our kids have been making. Take a look at what each of your child’s classes are doing:
Shorashim parents can visit the class Wiki Page here:
http://shorashim.wikispaces.com/
Nitzanim parents can visit the class Wiki Page here:
http://keshernitzanim.wikispaces.com/
Anafim parents can visit the class Wiki Page here:
http://anafimkesher.wikispaces.com/
Te’enim parents can visit the class Wiki Page here: http://kesherteenim.wikispaces.com/
This week we read from Parshat Vayeishev (Genesis 37:1-40:23) which begins by describing Jacob’s great love and favoritism for his son Joseph. This is, obviously, not met with great enthusiasm from the other 11 boys in the family. Their jealousy increases when Joseph tells them about his two dreams which indicate that they will one day be subservient to him. Jacob sends Joseph to check up on his brothers who are tending the flock away from home, and upon seeing him approaching they plot to kill him. Reuben convinces the brothers not to kill Joseph, but is unable to totally save him as the brothers sell Joseph into slavery in Egypt. After dipping Joseph’s coat in blood, they return to their father who assumes that his beloved son was torn apart by a savage beast.
The Midrash makes the following statement about Reuben’s efforts to save his brother Joseph from the hands of his brothers:
It says that if Reuben would have known that his heroic effort to save Joseph would be recorded for posterity the Torah, he would have picked Joseph up on his shoulders and immediately brought him back to Jacob.
The Midrash is very confusing. It seems to imply that Reuben was on an ego trip, and that he wouldn’t overextend himself to save his own brother from grave danger unless he knew that doing so would propel him to instant fame. What then is the Midrash trying to tell us?
Perhaps, if Reuben would have realized that his seemingly insignificant actions would have cosmic consequences, it would have radically affected the way he acted for the rest of his life.
The lesson for us is clear; If we too would realize that every act, every word, that we do or say has the potential to change other people’s lives (and, consequently, the lives of their friends, their children and grandchildren etc. etc.) in a dramatic way, we would be so much more careful in choosing our words. One encouraging word to a discouraged, frustrated child can literally change his or her life. And, conversely, one nasty word to a spouse, one put-down said in anger, one off-the-cuff comment from a teacher to a student can sometimes have devastating, long-term effects.
The Talmud teaches us that if we save even one life it is as if we have saved the whole world. The reason for this is because inside each and every one of us lies the potential to create and to positively impact upon everyone in the world – be it ourselves, our immediate families, our communities and even future generations. That’s an awesome power and a great responsibility as well.
This week, at your Shabbat tables, ask to following questions:
1. Can you think of one thing you said or did this past week that had a very positive impact on someone else?
2. Can you think of one thing you said or did this past week that had a negative impact on someone else?
3. How should Joseph and his Brothers settled their differences (in a way other than what happened in the torah?)
Shabbat Shalom!
By gary, on December 9th, 2011 Shabbat Shalom!
We had a busy week at Kesher this week. Classes are working on projects, the Oklahoma cast and crew had their final dress rehearsal getting ready for Tuesday’s performance at 5:15 and we are starting to prepare for Chanukah.
Shorashim parents can visit the class Wiki Page here:
http://shorashim.wikispaces.com/
Nitzanim parents can visit the class Wiki Page here:
http://keshernitzanim.wikispaces.com/
Anafim parents can visit the class Wiki Page here:
http://anafimkesher.wikispaces.com/
Te’enim parents can visit the class Wiki Page here: http://kesherteenim.wikispaces.com/
This week we read from parshat Vayislach. In this portion, we read of the reconciliation of Jacob and Esau, but we also gain valuable insight into their respective characters. In Chapter 33, verse 9, Esau says “I have plenty.” In this verse, he is speaking boastfully, proclaiming (as rashi reads the verse) I have plenty more than I could ever want. In verse eleven of the same chapter Jacob states: “I have all.” Rashi understands this verse to mean “I have everything that I require.”
In one brief dialogue, the divergent philosophies of Jacob and Esau are manifest. Their candid attitudes reveal dramatically different world-views. Esau evaluates his personal wealth in terms of quantity, (“plenty”), as opposed to Jacob who refers to the quality of his relationship to his possessions (“all”). These simple words teach us that while one is still hopelessly addicted to temporary material existence the other is living life on a higher level.
There is a story about a powerful king once approached the famous Baron Rothchild and candidly asked him “what he was worth.” The Baron is reputed to have answered that he was worth some 50 million Drachmas (or whatever the local currency happened to be). The king felt that the answer somehow understated his true holdings and did some investigations. When he discovered that Baron Rothchild really was worth 500 million Drachmas he felt betrayed, and confronted the Baron again. “Why have you misled me and violated our trusting relationship? I am aware that your assets exceed 500 million Drachmas!” The Baron humbly replied that true his holdings are some 500 million Drachmas but the king had asked, “how much are you worth?” To that the Baron was compelled to tell the truth. “What I gave to charity approaches 50 million Drachmas. What I have managed to give away is actually accounted to my “worth”. That is what I carry with me. It is locked in a vault of Mitzvot forever. As to what will happen to the remainder of my wealth I am uncertain. I do not count it as my personal “worth”.
When it is our turn to define our worth – how will we answer? Will we answer like Esau and speak of our plenty – of our worldly possessions? Or will we look inward as does Jacob and focus on the quality of the relationships in our life and define our “worth” as that which we give, not that which we take. This is a lesson for this Shabbat and for the upcoming festival of Chanukah. Let us give thanks for the blessings we each have been granted in our lives. Let us move from material possessions and definitions of worth to a higher level of definition. May this Chanukah be an opportunity to participate in a meaningful Tzedakah project – to say “thank you” for all our blessings by giving back in some way.
Tonight, at the Shabbat table, ask each other the following questions:
1. When someone asks “what are you worth” how do you answer?
2. The Baron in the story defined his “worth” as what he was able to give away to those in need. How can you incorporate “Giving” and “Tzedakah” to be an even greater part of your life?
3. This Chanukah, while you are receiving gifts, what can you “give away” to help others in need at this season? Think of a meaningful family Tzedakah project and maybe even dedicate one night to not receive presents – but to give to others….
Shabbat Shalom!
By gary, on December 2nd, 2011 Shabbat Shalom!
Have you checked in on your child’s class Wiki recently? Classes are hard at work learning about the Life Cycle, working on projects and, most of all, engaging in fun Jewish Learning. Take a look at what each of your child’s classes are doing:
Shorashim parents can visit the class Wiki Page here:
http://shorashim.wikispaces.com/
Nitzanim parents can visit the class Wiki Page here:
http://keshernitzanim.wikispaces.com/
Anafim parents can visit the class Wiki Page here:
http://anafimkesher.wikispaces.com/
Te’enim parents can visit the class Wiki Page here: http://kesherteenim.wikispaces.com/
This week we continue the saga of Jacob our patriarch. When we last left Jacob he was fleeing from his family. He had deceived his father who was “dim of sight” and stolen the blessing originally intended for his brother Esau. He was fleeing his brother who came back home after a day in the fields to greet his father and receive his blessing, which he was due.
Jacob at this point is alone – exiled. The Torah tells us that Jacob “Came upon a certain place.” The Hebrew used for this phrase is the word “makom.” The word “makom,” however, usually denotes not just a certain place, but a holy place. Jacob did not treat it as a Holy place. He simply takes a rock and places it under his head and goes to sleep.
Then, Jacob has his dream. He dreams of a ladder with angels going up and down and God is standing beside him and promises him the land upon which he is lying. God also promises him that his descendants will be numerous and God will protect him.
Jacob wakes us and says: “Surely God is in this place and I did not know it.” He set the rock as a pillar and anoints it with oil and makes it holy. We have to ask “why was Jacob surprised that God was there?” Neither Abraham nor Isaac showed a sense of shock when God approached them. Perhaps Jacob realizes the baseness of his behavior and he is surprised that God still cares about him. He calls the place Bet El – the house of God.
In this scene we learn that Jacob has grown up. He evaluates his life up to this point and realizes that there is not to much of which he can be proud. He is fearful for his life and repentant for his actions. He is embarrassed by his behavior. Through this dream, Jacob emerges a stronger person with a sense of purpose. This is the first Biblical example of introspection.
As we read this, we need to ask ourselves “How often do we take the time to stop and evaluate ourselves?” How often do we take the time to better ourselves? Too often we operate as if we are stuck in a rut. We operate on autopilot. We fail to ask ourselves the questions “Who am I?” “What are my goals and ambitions?” “Am I happy with myself and the decisions I have made?” Jacob teaches us that occasionally, if our life is to have meaning we need to stop and reevaluate. We have the opportunity for self-betterment each and every day. May we learn and grow, as does Jacob in this week’s portion.
Shabbat Shalom!
Tonight, as your Shabbat table, ask the following questions:
- Can you think of a “regular” place that became a “makom” – or holy place – because of something special you experienced there?
- What was it?
- Name something about yourself about which you are very proud.
- If you could do one thing better, what would it be?
By gary, on November 25th, 2011 We had a short, but fun week at Kesher this week – take a look at what is going on:
Take a look at what each of your child’s classes are doing:
Shorashim parents can visit the class Wiki Page here:
http://shorashim.wikispaces.com/
Nitzanim parents can visit the class Wiki Page here:
http://keshernitzanim.wikispaces.com/
Anafim parents can visit the class Wiki Page here:
http://anafimkesher.wikispaces.com/
Te’enim parents can visit the class Wiki Page here: http://kesherteenim.wikispaces.com/
Thanksgiving has its roots in Jewish tradition. Sukkot is known in Torah as the festival of the ingathering, celebrating the fall harvest – festival of thanksgiving. This gave pilgrims their guidance for thanksgiving in 1621 – yesterday’s festival is based on this Biblical Festival.
We need to express our gratitude. To truly appreciate the festival of Thanksgiving – to truly motivate ourselves towards self-betterment, we need to be content with our portion and express to God our gratitude for all that we have in our lives. When I have asked very young kids over the years to say “Thank You” to God, they tell me those things for which they are thankful. Often the responses range from “thank you for my pet lizard” to “thank you for my big brother, not my little one” to “thank you for putting me in my family.” “Thank you for peanut butter and hot dogs but why, God, did you create asparagus?” “Thank you for making me me.” Somehow it is easier for kids to say thank you and express their gratitude than it is for us.
Robert Muller writes: “The key to a positive outlook is love, affirmation of life, thankfulness for life. Anyone who receives the gift of life ought to feel fathomlessly indebted to it, for he/she has been given a unique treasure in the universe. He/She should love from deep within, whatever others may think or proclaim, despite the wars, the prisons, the injustices, the struggles, in inequalities, the false values, the dogmas, the noises, the ideologies, the jealousies, the fashions, and the contortions of the four billion human fleas jumping around him/her. I live, therefore I am. Life is all I have. Life is beautiful, divine, and miraculous. Life is to love, to do, to learn, to think, to imagine, to talk, to receive, to feel, to understand, to mate, to give birth, and to embrace in one’s heart and brain the entire creation. In every human life all can be accomplished.” We have so much for which to be grateful.
How often do we simply sit down and thank God for those things we have in our life? How often to we take silent moments where we don’t ask for anything, argue about anything and simply say “thank you” for what we have. “For my parents, children, partner, friends - I thank you. For all the wondrous things you have done for me, I thank you. At times my gratitude is beyond my ability to put into words. Sometimes a surge of joys wells up from deep within me and overwhelms me. Please accept this expression of happiness as my hymn of thanksgiving.” This is the prayer of gratitude of Rabbi Ales Miller. What of our prayers of gratitude?
So, let us say prayers of thanksgiving. “We thank you, O God, for our family and for what we mean and bring to one another. We are grateful for the bonds of loyalty and affection which sustain us, and which keep us close to one another no matter how far apart we may be.
We thank you for implanting within us a deep need for each other, and for giving us the capacity to love and to care. Help us to be modest in our demands of one another, but generous in our giving to each other. May we never measure how much love and encouragement we offer; may we never count the times we forgive. Rather, may we always be grateful that we have one another and that we are able to express our love in acts of kindness.
Keep us gentle in our speech. When we offer words of criticism, may they be chosen with care and spoken softly. May we waste no opportunity to speak words of sympathy, or appreciation, of praise.
Bless our family with health, happiness, and contentment. Above all, grant us the wisdom
to build a joyous and peaceful home in which your spirit will always abide. Amen
Tonight, at your Shabbat table, take a couple minutes to ask each member of your family the following:
- What am I truly thankful for this Shabbat/Thanksgiving?
- How can I better express my gratitude?
- How can I “give thanks” to those in my family and in my community?
Have a Shabbat Shalom and a great Thanksgiving weekend.
By gary, on November 21st, 2011
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