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    Judaism

    From the Bimah: Jewish Lessons for Life

    Bringing weekly Jewish insights into your life. Join Rabbi Wes Gardenswartz, Rabbi Michelle Robinson and Rav-Hazzan Aliza Berger of Temple Emanuel in Newton, MA as they share modern ancient wisdom.

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    Latest Episodes:
    Shabbat Sermon: Make Your Offering and Then Let It Go with Rabbi Wes Gardenswartz Apr 19, 2025
    Show notes

    In 1987 Oprah Winfrey read a book that changed her life. What happened to her as a result of reading that book, the unanticipated lesson she learned, remains fresh and urgent for her 38 years later.


    The book, by author Toni Morrison, was a novel called Beloved in which Morrison attempts to show what it was like to be a slave. What did slavery do to the enslaved person’s inner life, to their psyche, to their soul? How did slavery shape not only the enslaved person, but also their descendants—even when slavery was over?


    When Oprah Winfrey first read the novel, she fell in love with it. She just knew that she had to make a movie based on this book. Toni Morrison had never allowed any of her novels to be made into a film, but the author succumbed to the charms and persuasive powers of Oprah Winfrey.


    Oprah worked on the film Beloved for more than ten years. She herself played the lead. She used her power and influence to get the film made. The film was 3 hours long, was intense, hard, and sad—and did not have a happy ending.


    How did the film do? Alan Stone, a professor of law and psychiatry at Harvard Law School at the time, saw the film in Harvard Square when it first opened. He wrote:


    Ten minutes into the film, I began to hear audible groans from my two companions, who subsequently predicted Beloved’s demise at the box office. They hated the film: they could not follow it…Baffled by the narrative…they like most filmgoers, missed the experience that Oprah wanted them to have.


    Alan Stone’s friends would prove prophetic. The film cost 80 million dollars to make. It took in 22 million dollars at the box office. The first weekend it came out, even with Oprah’s star power, the film was beaten at the box office by a horror movie called The Bride of Chucky. It took ten years to make. It was pulled from the theatres after four weeks.


    Oprah had been completely invested in this project. She worked on it for more than ten years. She believed in it. She really cared. And after all that personal care and investment, her beloved film Beloved did not land.


    The failure of her film devastated Oprah. When she learned that Beloved got beat at the box office by Chucky, she shared that stayed home and ate a prodigious amount of macaroni and cheese, and she experienced a major depression. She observed: “It was the only time in my life that I was ever depressed, and I recognized that I was depressed because I’ve done enough shows on the topic. ‘O, this is what people must feel like who are depressed.’


    All of which happened in 1998. Why am I bringing it up now?


    Author John Maxwell observed that life’s greatest lessons always come from our failures, not from our successes. The more painful our failure, the more important it is to extract a life-enhancing lesson from that failure. That is just what Oprah did.


    Talmud Class: Why Does Our Tradition Canonize, Twice, King David's Big Fat Lie? Apr 19, 2025
    Show notes

    Powerful leaders who lie are as old as the Bible. Our Haftarah tomorrow, King David’s song of gratitude to God (2 Samuel 22:1-51), contains a big fat lie—a lie so obvious, so brazen, that one wonders how he had the temerity to utter it. King David says of himself:


    The Lord rewarded me according to my merit,

    He requited the cleanness of my hands.

    For I have kept the ways of the Lord

    And have not been guilty before my God;

    I am mindful of all His rules

    And have not departed from His laws.

    I have been blameless before Him,

    And I have guarded myself against sinning—

    And the Lord has requited my merit,

    According to my purity in His sight.


    We know all these words are blatantly, outrageously false. King David committed adultery with Batsheba. He committed murder, having her honorable and courageous husband Uriah put on the front lines so that Uriah would be killed in battle. King David violated Uriah’s trust, having Uriah carry the executive order of the King to the general demanding that Uriah be put in the most dangerous spot in battle—Uriah carried his own death warrant because he was so trusting of his king.


    We also know that King David was not blameless before God. God sent the prophet Nathan to chastise King David and to pronounce a curse upon him and his household.


    Therefore the sword shall never depart from

    your House—because you spurned Me by taking

    the wife of Uriah the Hittite and making her your wife.

    Thus said the Lord: I will make a calamity rise against you

    from within your own house.


    King David’s family life is ruined forever after.


    Given his egregious and well known sin and punishment, what would possess King David to lie like this? And why does our tradition canonize this lie twice? We read the Haftarah tomorrow, and we read it as the Haftarah for parshat Ha’azinu.


    What is the lesson here? Do lies become true when we repeat them enough? Or is there some other lesson to be learned?


    Pesach Day 2 Sermon: Not Four Questions: Just One with Rabbi Wes Gardenswartz Apr 14, 2025
    Show notes

    How is this Passover different from all other Passovers? How is the seder we are doing tonight different from all the other seders we have ever done? Let me share a recent conversation I had with a good friend.

    We have a beloved member of our shul whose mother was born in Londorf, Germany. She was taken with all the other Jews of Londorf to Auschwitz. She was the only survivor from her town. Every other Jew of Londorf perished in Auschwitz. But his mother would go on to survive and thrive, to live a beautiful, joyful life and to build a family with generations of love. Auschwitz was liberated on January 27, 1945. Which meant that this past January 27, 2025 marked the 80th anniversary of the liberation of Auschwitz. He and his wife went to Auschwitz-Birkenau for the occasion, where they recited Kaddish for all those who perished. And it turns out that that very day was also his own mother’s yahrtzeit. Their words of Kaddish were filled with multiple meanings.

    I was talking to him about the unreal intensity of this experience, and he asked me a question that I had never thought about before. He asked: Can you imagine the Jewish story without suffering? A Jewish history without hatred? My initial response was no: The suffering comes with our story. As we say in the Haggadah, b’chol dor v’dor omdim aleinu l’chaloteinu, in every generation, our enemies will arise to try to destroy us.


    Shabbat Sermon: Getting Generations Right with Rabbi Wes Gardenswartz Apr 12, 2025
    Show notes

    In 1992 Rabbi Joseph Telushkin published a book entitled Jewish Humor: What the Best Jewish Jokes Say About Jews. While he dedicated the book to his three daughters, the first chapter is about how hard it is for generations in a Jewish family to understand one another; how easy it is for frictions and misunderstandings to grow. Chapter one is entitled “Oedipus, Shmedipus, as Long as He Loves His Mother.” This is the first joke in his book.

    Three elderly Jewish women are seated on a bench in Miami Beach, each one bragging about how devoted her son is to her.

    The first one says: “My son is so devoted that last year for my birthday he gave me an all-expense paid cruise around the world. First class.”

    The second one says: “My son is more devoted. For my 75th birthday last year, he catered an affair for me. And even gave me money to fly down my good friends from New York.

    The third one says: My son is the most devoted. Three times a week he goes to a psychiatrist. Hundreds of dollars an hour he pays him. And what does he speak about the whole time? Me.

    You might think that parents and children, grandparents and grandchildren, are natural allies. That the natural energy is for the generations to get along easily. We share so much. We share a past, present, and future. We share family history. We share values. We share genes. We share a home. We sleep under the same roof. We share dreams. Your success is my success. In fact, I am happier for your success than for my success. What is so complicated? What could go wrong?

    And yet, it is complicated, and it often does go wrong. That is not only evidenced by the jokes in Telushkin book. The inevitability of generational tension is the backdrop for the climactic passage in the special Haftarah from the prophet Malakhi who imagines that someday, in the future, there will be a yom Adonai hagadol v’hanorah, a day of the Lord that is great and awesome—that is how today became Shabbat hagadol. What will happen on that great and awesome day of the Lord? God “shall reconcile parents with their children and children with their parents.”


    Talmud Class: Can One Person Change the World? Apr 12, 2025
    Show notes

    Can one person change the world?

    That is the question at the end of the tractate Sanhedrin. The word "Sanhedrin" means the supreme judicial, civic, legal, religious authority in ancient Israel. The Talmudic tractate Sanhedrin is about justice-the human beings, institutions, procedures and protocols, evidentiary rules, safeguards, that enable human beings to create and sustain a just society.

    Because justice in this world is so elusive, Sanhedrin's final chapter deals with other-worldly matters of the world to come (olam ha'ba) and the resurrection of the dead (techiyat hameitim). If we do not get justice in this world, perhaps we might get it in the next. Impossible to prove or disprove concepts like the world to come and resurrection of the dead might be a consolation for those living in a current reality that is, as Thomas Hobbes put it, "nasty, brutish and short."

    Justice is so urgent. Justice is so hard. Sometimes we fail. Which leads to the last question of this tractate: Can one person change the world? Not can one person change his or her own world? Rather, can one person change the world?

    Sanhedrin's answer to its own question is complex. It seems to answer that question yes. But the person it talks about right before the boffo end is none other than the prophet Elijah, who famously makes his appearance at the end of our seders. Everything about Elijah is ambiguous, which the tractate itself will bring out and highlight.

    On the eve of Passover, we will consider Sanhedrin's question of the power of an individual to change the world by examining the complicated figure of Elijah. The subtext question in our conversation: Do you believe you can, or that you cannot, change the world?


    Shabbat Sermon: Listen, Listen, Listen with Rav Hazzan Aliza Berger Mar 29, 2025
    Show notes

    This week, I was speaking with a member who has been struggling with an intense family situation and was heading into a tense and painful meeting. She was riding in a Lyft. The driver was playing Christian radio quietly in the front. A few minutes before they arrived at their destination, she heard something on the radio that piqued her interest. "Can you turn that up?" she asked. The hosts of the Christian radio show were discussing a verse from the book of Joshua where God says to Joshua, "I will be with you as I was with Moses. I will not fail you and I will not forsake you." Just then, the car stopped at her destination.


    She shared that as she was riding in the Lyft, she was feeling deeply afraid and alone. Hearing that verse gave her strength. As she put it, “how freaking amazing to get that message from Christian radio of all places in the exact moment I needed it….[and] of all the verses they could possibly be discussing, they are not only discussing verses from my part of the Bible as a Jew, but they are also discussing the exact verses that I need to put my faith in right now.” When she got out of the Lyft, she stood taller and stronger, fortified by the wisdom of Torah echoing through Christian radio.


    Now, let’s just pause for a moment. Think about this: What if our member had just been in that car, stressing about her meeting, messing around on her phone, tuning out the world? That would have been a totally reasonable response. In a stressful situation, it is so tempting to disconnect. It is so tempting to lose oneself in music, social media, reading and entertainment, or in chemical substances. But she was sitting in that car with her phone put away, looking out the window, listening to a random radio broadcast in her Lyft. Because her eyes and ears were open to possibility, that's how she received the wisdom she needed for that moment.


    Talmud Class: Do Today's Troubling Headlines Belong at Our Seder? Mar 29, 2025
    Show notes

    Shall we invite the troubling headlines—from Israel, Gaza, America, our world—to our seders? Are our seders supposed to be a joyful way to avoid the world (family, friends, songs, children’s skits, plays, games, great food, lots of wine, tasty desserts), or an invitation to engage the world and think out loud together about how we can make it better?

    Are there any great options? Three options present themselves:

    Festival of worry. If everyone around the seder table agrees, and we talk about it, what ensues is a lot of worry, angst, negative energy, along with resolving to do our part to protest the troubling turn of events.

    Festival of acrimony. If people around the seder table do not agree, and we talk about it, what ensues is conflict, friction, acrimony. Who needs it?

    Festival of willed indifference. We do at the seder what we do most days, live our lives like it is not happening. Ignore the elephant. Talk about something else. But is that what we should be doing at a seder whose purpose is to inspire us to do our part to create a more just world?

    We do not have the answer for this question. But we are going to explore four lenses that can enable you to arrive at your own answer:

    • a halakhic lens

    • a poetic lens

    • an interpersonal relationship lens

    • a justice lens from the Haggadah

    Are we to celebrate the redemption that happened thousands of years ago, or to engage the redemption that needs to happen now? What do you think?


    Shabbat Sermon: Theology, Community & the Search for the Hiding God with Arnie Eisen, former Chancellor of the Jewish Theological Seminary Mar 22, 2025
    Show notes

    In the Torah God tells us that from time to time God will hide God’s face. This would seem to be such a time. How do we find God in our troubled world together?


    Shabbat Sermon: Counterworld with Rabbi Wes Gardenswartz Mar 15, 2025
    Show notes

    A woman named Jessica Sklar, her husband and their two children were happily living their lives in Pacific Palisades when their house burned down. Since losing all their earthly possessions, they have been wandering in the wilderness. In less than two months, this family has moved five times, from A B & B X5. In the home they used to love, they had stability and serenity. In the wilderness they now inhabit, they have anxiety and uncertainty. A deep question lodges in their soul: We are not okay. Will we ever be okay again?

    In the face of this anxiety and uncertainty, one place has brought them deep comfort: the Pacific Palisades Youth Baseball League which, because the Palisades fields were destroyed by the fire, are in neighboring towns.

    A Times article recently reported:

    At last came the siren call: Play ball!

    The pomp and circumstance…provided a modicum of normalcy for families who in the previous 53 days have had to find new homes, schools, doctors, cars, clothes, places to worship and more—all while navigating the maze of insurance and government assistance and deciding what to do next.

    I cried seeing people, said Juliana Davis, who lost her home.

    I cried coming, said her friend Erin Chidsey, whose house also burned.

    Of the 450 boys and girls who had signed up to play before the fire, 305 are still playing. And parents and children are finding it a tonic to their souls.

    What do we do when we are in the wilderness? We have not lost our homes to the wildfire. Yet many of us feel that we are in a different kind of wilderness.

    I have a wonderful Sisterhood class on Tuesday mornings. More than 30 people show up every Tuesday. We have been talking about our world through the prism of Jewish texts. What I hear from these students is deep anxiety. I have deep anxiety about our world. We are not okay. Will we ever be okay again?

    What will be with Israel? I have always loved Israel. But I am just confused. And worried. How does this end?

    What will be with our country? My students will say to me: I know you can’t talk about politics, and we respect that. But what is happening with our checks and balances? Will we be leaving a democracy to our future generations?

    Edge. Anxiety. Concern for our future. Not feeling deeply anchored. And wondering: what can I do to create the world I want to live in and leave to my loved ones?

    That is the Torah’s question now. How do we create a counterworld to the wilderness?


    Talmud Class: Mahmoud Khalil and the Documentary Hypothesis Mar 15, 2025
    Show notes

    How are we to understand the arrest of Mahmoud Khalil and the stated intent of the federal government to deport him?

    It is good. He is an Israel hater. Finally the federal government is cracking down on Israel hate and Jew hate that have been running rampant on college campuses, leading to the intimidation and harassment of Jewish students and supporters of Israel. Columbia has been the capital of Jew hate and Israel hate. It is about time.

    It is bad. It changes the fundamental character of our country if somebody can be arrested and possibly deported for expressing opinions, however distasteful they may be to some. Deporting somebody for the exercise of free speech means we are in scary times in a scary country. Though some in the pro-Israel community may cheer this development, how can we be sure that we are not next? See Pastor Marin Niemoller’s iconic words about Nazi Germany:

    First they came for the socialists, and I did not speak out—because I was not a socialist.

    Then they came for the trade unionists, and I did not speak out—because I was not a trade unionist.

    Then they came for the Jews, and I did not speak out—because I was not a Jew.

    Then they came for me—and there was no one left to speak for me.

    It is good. The intimidation and harassment of Jewish students have gone on too long. Our children who go to Columbia walk past signs, posters, and placards that say: “Jews go back to Europe.” How can we not see and combat that kind of hatred, which is real, throbbing, urgent, and getting worse? The arrest of Mahmoud Khalil will deter ugly hate directed against Jews and against Israel that has gone on for too long. Thank you, President Trump.

    It is bad. The administration is weaponizing antisemitism to try to achieve its immigration objectives. It does not actually care about antisemitism. And it is going to come back to haunt the Jewish and pro-Israel community by deepening divisions and hatred.

    Deepening hatred? How could it be worse than it is today, signs in New York City telling Jewish students and professors: “Jews go back to Europe.” The thing we fear may happen next is here. Now.

    On and on. How do we process such a complicated conundrum and negative energy sink hole? Tomorrow I want to offer an unexpected lens: the documentary hypothesis. Unlike our headlines, the documentary hypothesis is dry, a little boring, and safe to talk about in public. It will offend nobody. Also, and most importantly: At its heart is an insight that, whatever your view on the painful headlines, we all need to hear.


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