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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:
    Brotherhood Shabbat Sermon with Yad Chessed Founder Bob Housman Mar 01, 2025
    Show notes

    Robert Housman established Yad Chessed so he could help his neighbors struggling in Boston’s Jewish community. In the early years, he ran it by himself, with help from his wife Sue, as he worked full-time as a computer programmer. He directed Yad Chessed until the summer of 2012 when he became a member of its Board of Directors.


    Talmud Class: Do We Own It, and if So, What Do We Do About It? Mar 01, 2025
    Show notes

    On Yom Kippur, October 9, 1943, in the middle of the Holocaust, Rabbi Walter Wurzburger gave a sermon at Congregation Chai Odom in Brighton, Massachusetts entitled “The Individual in the Crisis.” He argued that Jews in Greater Boston own moral responsibility for the Holocaust. On the basis of the High Priest’s avodah service, Rabbi Wurzburger offered this stark challenge:

    We behold a world of agony, misery, cruelty, injustice, brutality, and tyranny. We are responsible for it. It is our world. No complaints! No excuses! No defense mechanisms! No passing of the buck. (quoting the High Priest) “I and my family, we sinned, we failed, we are guilty, we are responsible.”

    If this be our lens, we cannot just lament and decry the pain of our world. We own the pain. We own the moral responsibility for doing something to fix it.

    That feels like a tall order. What can we do, here or in Israel? Maybe we should just focus on our dalet amot, the four cubits of our own existence. We cannot control what goes on in Washington or in Israel or in Gaza. We can have more control over what goes on in our homes, workplaces and communities.

    So consider this lens. When Moses announces the decisive tenth plague, he says it will happen at about midnight. The Talmud jumps on the word about. Why wasn’t Moses more precise? The Talmud’s answer: The Torah says about midnight to teach us to say: “I don’t know.”

    Is “I don’t know” a valid Jewish response to the pain of the world? I did not cause it. I cannot fix it. I don’t know.

    The first lens came from a class this past summer at Hartman taught by Elana Stein Hain. The second lens came from a class taught by Yehuda Kurtzer. Are we living the second lens? If so, is that okay?


    Shabbat Sermon: Sing Your Song with Rav Hazzan Aliza Berger Feb 22, 2025
    Show notes

    In 1992, then 25-year-old Sinéad O'Connor appeared on Saturday Night Live. She was a budding international musical superstar with two chart-topping records to her name. And, unbeknownst to producers, she had decided to use her platform to protest rampant child abuse in the Catholic Church. At the end of her performance, she stared straight into the camera, tore up a picture of Pope John Paul II and threw it at the camera as she shouted, “fight the real enemy.”

    Now remember, 1992 was almost a decade before the sexual abuse scandals in the Catholic Church would come to light in this country. Not only were most Americans unaware of the evils that had unfolded behind closed doors, but they were also outraged that a pop star would dare to dishonor and defame a venerated religious leader. Sinéad was immediately and very publicly scorned, mocked, and ridiculed.

    Two weeks later, she was scheduled to perform at a special Madison Square Garden concert. Country music star Kris Kristofferson introduced her by saying, “I’m real proud to introduce this next artist, whose name’s become synonymous with courage and integrity, Sinéad O'Connor.” As soon as he says her name, the crowd begins to boo and jeer at her. Sinéad walks on stage and stands in the face of that hate for what seems like forever. She adjusts her mic, tries saying “thank you” the way she would begin any other performance, but the crowd just keeps screaming at her. The band tries to save her by starting her song, but she cuts them off. 20,000 people in the audience are still booing. Jeering. The hate doesn’t end. She stares out, waiting. Kris returns. He leans in and whispers something in her ear, then walks away. Again, the band tries to temper the vitriol of the crowd with instrumentals to no avail. Finally, Sinéad says, “turn this up,” and then begins to sing/scream the same song she sang on Saturday Night Live. She gets out every word. The crowd is still booing. She finishes, turns and begins to walk off the stage. Kris meets her, hugs her, and the two exit together.

    As a performer, I cannot imagine the grit it took to stand strong in front of 20,000 angry, booing audience members; not only to stand strong but to have the presence of mind to be able to pause and reflect about what she wanted to do, how she wanted to proceed, to decide to sing the very same song that earned her all of this vitriol. Later she would share that she herself was the victim of abuse growing up. That the picture she shredded belonged to her abusive mother. That she wasn’t just taking a stand for victims in general, but for herself and for every child that had ever been abused. That she believed that she was more than a pretty voice and had an obligation to stand for justice. Fundamentally she was right. A decade later, the country would be roiled by revelations of abuse, cover ups, and the church would begin paying out settlements. But she was a ahead of her time. That courageous stand ended her career.

    This story made the rounds in September of 2024, when Kris Kristofferson passed away, because this moment of support kindled a beautiful friendship that would last for the next thirty-one years. But it resurfaced in my memory this week for a very different reason.


    Talmud Class: Joy and Sorry in Megillat Esther - Is There Room for Both? Feb 22, 2025
    Show notes

    Often music reflects the mood of the time we are in. That is the case with Megillat Esther – but in a surprising way. While we are chanting in a joyous musical mode, reflected in the trope of Purim, we suddenly hear two mournful tunes at several points during the Megillah reading. There are six verses that we sing to this mournful trope, the trope for Eicha, the book of Lamentations, which we read on Tisha B’Av. What does Purim, our happiest holiday, have to do with Tisha B’Av, our saddest?

    Join us on Shabbat morning as we examine different times during the Jewish year where there is a juxtaposition between joy and sorrow. How do we hold both at the same time?


    Shabbat Sermon: Meeting our Moment Feb 15, 2025
    Show notes

    Has this ever happened to you? One frigid morning, I grab my warmest jacket. I reach down to zip the zipper and it won’t budge. I pull. I push. I take it apart. I put it back. I pull again. I’m late. I’m from California – I need this coat to zip.

    Now there are probably more rational things to have done, but I do not do them. I pull with all my strength – words that I make it a practice not to say bubbling up in my mind – until I have whipped myself into a quiet frenzy. The coat is broken. The world is broken. It’s all too much.

    From broken zipper to broken world in 60 seconds flat.

    As the feeling moved from my kishkes to my head and calm descended, I thought of the many members who have shared how close to the surface that feeling of overwhelm is for so many right now in this moment of shifting ground. Our assumptions of what is usual or expected, in everything from the political to the tech to the economic to the global – whether you think those changes are good or not good – have been so rapidly changing that one could be forgiven for experiencing some whiplash.

    How do we meet this moment?



    Talmud Class: If Only Feb 15, 2025
    Show notes

    I was out having a coffee last week with a friend. In our musings about the vagaries of life, the phrase, “If only” come up in conversation. How would our lives be different “if only?” Would they be better? Worse? If only we had done this and not that, or NOT done this or that? Our micro and macro decisions effect not only the trajectory of our lives, but the lives our family, friends, community and perhaps beyond. How different would our world be if for example Drew Bledsoe had not been injured? If the Challenger had not exploded? If Noah had argued with God? If Pharoh had decided to kill the girls? When and how does “If only” become, “If not now, when?”

    As always, Torah has a way of framing and addressing these philosophical questions. Looking forward to exploring with you on Shabbat morning “if, only” through the lens of society, Biblical text, and personal reflection.


    Shabbat Sermon: Argentinian Jewish Music and the Forgotten Figure of the Temple Days - Asaph with Cantor Elias Rosemberg Feb 08, 2025
    Show notes

    February 8, 2025


    Talmud Class: Simultaneous Song Feb 08, 2025
    Show notes

    What is the greatest miracle in Jewish history? Many would answer it is the one we read about this Shabbat – the splitting of the sea. Rarely, though, do we stop to notice another, perhaps equally astounding, miracle that happened when our ancestors reached the shore – they all broke out into song together. How did this happen? What did it look like? Why should we care?

    The vision of simultaneous song endures as an example of striking unity among our people. It is also fleeting. Today, division runs deep and unity remains fleeting. Does this song, or the other song from which Shabbat Shira gets its name, the song of Devorah, give us any insight helpful to our modern experience which is characterized by anything but simultaneous song? Join us tomorrow morning as we unpack what the Torah is trying to tell us about the possibility or impossibility of lasting unity (source sheethere).


    Shabbat Sermon: Braids with Rabbi Michelle Robinson Feb 01, 2025
    Show notes

    February 1, 2025


    Talmud Class: How Quickly We Forget Feb 01, 2025
    Show notes

    There is a fascinating paradox at the core of human experience: we know what is required to live healthy, happy lives and yet, we often make choices that directly contradict our own well-being. This is well-documented. For example, the consequences of smoking cigarettes have been studied intensively, and the results of those studies have been widely publicized. And yet, experts estimate that there are still1.1 billion smokers world-wide, a number which has remained constant despite intensive efforts to protect public health. In other words, knowing what is healthy and what is not is not necessarily predictive of whether or not we will be able to actualize our own best interests.

    That's where our Torah is so important. As we open Exodus, we see a pattern that we know all too well. Pharaoh in the midst of a plague is open to change. With locusts devouring the land or under cover of darkness, Pharaoh repents and offers to change his behavior for the better. But as soon as the plague recedes, Pharaoh reverts to his cruel ways and to his refusals of our people. How many times have we done the same?

    Interestingly, God is also aware of this pattern and the dangers of the human condition. God asserts that the signs and wonders are in order to show Pharaoh and the Israelites that God is powerful and present, with the hope that the Israelites will forever remember God's intervention in their lives and remain thereafter faithful.

    But like Pharaoh, the Israelites recognize God's glory in the midst of the signs and wonders and do not always remember God's glory when memory of those miracles recedes. God's answer to this collective amnesia is ritualized memory. But what is ours? How do we subvert our own attention and memory such that we can make the best choices in every moment, even when we are not suffering from a particular plague?

    Here are the sources.


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