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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:
    Talmud Class: What is Your Life Story, and What Chapter Are You in Now? Sep 21, 2024
    Show notes

    In How to Know a Person, David Brooks devotes an entire chapter to what he calls life stories. https://files.constantcontact.com/d3875897501/1021ea46-026b-4259-9de3-6f87a6cefd69.pdf?rdr=true "Coming up with a personal story is centrally important to leading a meaningful life. You can’t know who you are unless you know how to tell your story. You can’t have a stable identity unless you take the inchoate events of your life and give your life meaning by turning the events into a coherent story. You can know what to do next only if you know what story you are a part of. And you can endure present pains only if you can see them as part of a story that will yield future benefits. “All sorrows can be borne if you put them into a story,” as the Danish writer Isak Dinesen said. (p. 217)" Our Torah reading this week offers the official, canonical life story of the Jewish people. This story is so central that it is the heart of the the Haggadah and the foundation of our Passover seder. https://files.constantcontact.com/d3875897501/9e518f3e-016a-4427-b935-e9cbaa5a6b31.pdf?rdr=true In Brooks’ analysis, a life story has low points, high points, and transition points. So too the Jewish people’s story: low points (slavery in Egypt), high points (the Exodus), and transition points (entry into the land of Israel). https://files.constantcontact.com/d3875897501/d1c8d370-7521-4ebc-984e-f1638f904429.pdf?rdr=true As we prepare ourselves for Rosh Hashanah, how is your life story going? Is this current chapter a low point, a high point, a transition point, or some combination of the above? Where do you want your life story to go in this next year? Brooks puts it nicely: it is good to see our life as a “noble struggle.” What is our “noble struggle” now?


    Shabbat Sermon: Love and Complexity with Rabbi Wes Gardenswartz Sep 14, 2024
    Show notes

    Last Sunday evening Shira and I were in Lakewood, New Jersey for a wedding. Lakewood is the capital of the charedi, or ultra-Orthodox, world in America. Lakewood boasts a world-famous charedi yeshiva called Beth Medrash Govoha which is the second largest yeshiva in the world, second only to the Mir Yeshiva in Jerusalem. The wedding was charedi. Men and women sat separately during the wedding. Men and women danced separately after the wedding. There was a thick wall separating the men and women dancing. And a strong majority of the men wore black hats. It was the first black hat wedding we had ever attended.

    Being at this wedding called to mind, for me, a famous story about Dr. Paul Farmer in Tracy Kidder’s biography called Mountains Beyond Mountains. Paul Farmer would go to impoverished third world nations and provide modern health care to people who otherwise did not have access to modern medicine. One day Paul Farmer is in Haiti where there had been a tuberculosis outbreak. Many locals believed that tuberculosis is caused by sorcery, by an enemy casting a spell upon them, the response to which was to ask a Voodoo priest to cast a curse upon your enemy in retaliation for causing your illness. Paul Farmer tries to make the case that tuberculosis is a disease caused by germs, not an illness caused by curses; and that the most helpful response is antibiotics, not mobilizing a Voodoo priest to cast a counter curse. Paul Farmer meets a woman afflicted by tuberculosis who is persuaded to take medication. She recovers. Afterwards she tells Paul Farmer, “I know TB is caused by germs.” And she also says I know which enemy cursed me so I asked my Voodoo priest to get revenge. Paul Farmer responded, if you believe it was an enemy that cast a curse upon you, why then did you take the antibiotics? To which this Haitian woman responded: “Honey, are you incapable of complexity?"


    Talmud Class: What Does Elkanah Teach us About How to Listen? Sep 14, 2024
    Show notes

    On the first day of Rosh Hashanah, we encounter the well-meaning words of a loving husband whose consolation of his very sad wife did not work. Hannah could not get pregnant. Her husband Elkanah’s other wife Peninnah got pregnant easily and, the text notes twice, would taunt Hannah for her inability to conceive. https://files.constantcontact.com/d3875897501/3774939d-786f-4595-b167-b4fcafa95e06.pdf?rdr=true This happened year after year: Every time she [Hannah] went up to the House of the Lord, the other [Peninnah] would taunt her [Hannah], so that she wept and would not eat. Her husband Elkanah said to her, “Hannah, why are you crying and why aren’t you eating? Why are you so sad? Am I not more devoted to you than ten sons? We know that Elkanah’s words did not help to heal Hannah because the story continues that, after their conversation, she went to the temple at Shiloh. “In her wretchedness, she prayed to the Lord, weeping all the while.” Elkanah meant well. He loved Hannah. According to the commentators, Elkanah was a towering figure of menschlikeit and decency. https://files.constantcontact.com/d3875897501/80f4ce7e-fa5f-4bcb-9e8f-2ab7fdbc73e0.pdf?rdr=true In an interesting quirk, he is also a grandson of Korach, the rebel who is swallowed up by the earth after unjustly challenging Moses. He made it his business to be not Korach, a decent man who brought peace. Some commentators saw him as a prophet. What do we learn from Elkanah that connects with our lives in this season of Elul? How can it be that a decent person, indeed a great person, could love somebody deeply and be so unable to respond helpfully to their pain? We will consider the Elkanah story in the context of David Brooks’ recent book How to Know a Person. https://files.constantcontact.com/d3875897501/743373e9-ac47-463c-b5a0-f800cfee73cb.pdf?rdr=true Brooks’ book is about listening. He argues that listening is a skill, and that we can get better at it. He shares personal stories of his failures to listen well, and what he (and we) can learn from them. Talmud is back in person tomorrow in room 24-25 at 8:30. While our clergy conversation on this topic will be available on our website at 8:30, those who showed up last Shabbat for Micah know how powerful and joyful it is to come back together in person. If you can show up in person, please do. We will be stronger for your personal presence. And then by all means, please listen to the clergy conversation on the same texts during the week.


    Shabbat Sermon: How Do We Keep Clean and Pristine Things, Clean and Pristine? with Rabbi Wes Gardenswartz Aug 31, 2024
    Show notes

    I have a question for you this morning. How do we keep clean and pristine things clean and pristine?

    Imagine that in your home, in your living room, you have a sofa. The sofa is clean and pristine. The sofa is white. How do you keep your white sofa white? How do you think about inviting a family for dinner that has, say, a four-child old child? Let’s further stipulate that that four-year old child loves chocolate and has chocolaty fingers. How do you think about the prospect of those chocolaty fingers encountering your formerly clean and pristine white sofa?

    This is not only a practical question. It is also very much a philosophical question. How we think about keeping the white sofa white is prismatic of how we live our lives, and how we think about mess in our lives. There are basically two schools of thought.



    Shabbat Sermon: You Had Me At Hello with Rav Hazzan Aliza Berger Aug 24, 2024
    Show notes

    Our ice maker in our fridge broke again. I called the service line. You know the drill: obnoxious faux classical music, repeated robotic recordings, “we care about your business and will answer your call as soon as possible. Please stay on the line.” Finally my call was answered by a woman who said her name was Jennifer and sounded like she was answering from South Asia. I told her our ice maker saga and once she had gotten all the information, she sai,d “thank you ma’am, I just submitted this request and am waiting for a response from my manager.”

    “Ok, thanks,” I said. There was silence. Then, since we were waiting on the phone together, I asked, “how’s your day going?”

    There was no response.

    “Are you there?” I asked.

    “Yes, I’m here ma’am.”

    “Oh good,” I said, “How’s your day going?”

    “Ma’am, are you talking to me?”

    “Yes, of course, who else would I be talking to? I figured as long as we were waiting, we could chat.”

    “Oh, ma’am, I am so sorry. No one ever talks to me, I just thought that you were talking to someone else. My day is going alright. How is yours?”

    I was caught off-guard. “Wait, is that true? No one ever asks you about your day? Ever?”

    “No ma’am. People just call to talk about their refrigerator and most of the time they are very upset.”

    After the call, and after Jennifer had helpfully sorted my broken ice maker, I couldn’t stop thinking about our conversation. What would it be like to be Jennifer? What would it be like to sit in a call center for 12 hours straight, answering calls from angry people who are uniformly short-tempered in a language that is not your own? What would it be like to be called a different name—something that’s easier for Americans to pronounce—and to exist unseen—where you literally can only respond with the scripted responses that the company has green-lighted? What would it be like to work in an environment where you never get to share your passions, your interests, or your dreams? Where you are so divorced from amiable human connection that when you hear, “how’s your day,” you don’t even consider the possibility that someone might be speaking to you?



    Shabbat Sermon: A Balm for the Unredeemed with Rabbi Wes Gardenswartz Aug 17, 2024
    Show notes

    Every Friday Shira calls her brother and sister-in-love in Jerusalem, Ari and Tziporit, to check in, to hear about their Shabbat plans, to hear about their children who are serving in Gaza or up north, and to wish them a Shabbat shalom. Two weeks ago they had a particularly evocative conversation. That week Ari and Tziporit had been blessed with a new grandson, and that very Friday night they were hosting what is called a Shalom Zachor, a festive gathering the first Friday night after the birth of a boy. Since the baby’s father had been on miluim up north for 8 months, and had gotten home only a few weeks before the baby was born, this would be an especially joyful Shalom Zachor. The conversation was about the delicious food they were serving, the gorgeous flowers and flower arrangements that we could see with FaceTime, and the many family and friends who would show up to share the simcha. So far, so good. And then Tziporit added: We are setting up the dining room, the living room, and the outdoor garden. And we are also setting up the safe room just in case there is a siren and everyone has to go downstairs to the bomb shelter.

    Prepare for a gorgeous simcha full of love and joy and food and singing. Prepare for missile attacks. At the same time.


    Shabbat Sermon with Guest Speaker Doron Krakow Aug 10, 2024
    Show notes

    August 10, 2024


    Shabbat Sermon with Guest Speakers Ruth Tepper and Brit Kammler Aug 03, 2024
    Show notes

    Friendship has the power to shape our lives. Join us this Shabbat morning in the Rabbi Samuel Chiel Sanctuary as our member Ruth Tepper and her dear friend, Brit Kammler, share the profound impact a connection first forged through grappling with the trauma of the Holocaust has had on their lives in the decade since.


    Shabbat Sermon: From Camp to Congress with Rabbi Michelle Robinson Jul 27, 2024
    Show notes

    Did you or your children go to summer camp? If so, do you remember the songs you or they sang? For me, my childhood soundtrack of classic summer camp songs is filled with silly ditties like “I Said a Boom-Chicka Boom” and “Sippin’ Cider through a Straw.” Throw in a “Zum Gali Gali” and a “Shalom Rav” or two, and it always made me smile that my kids are singing those same summer songs – a joyful summer soundtrack filled with ruach (spirit) and a camp legacy.

    Last week, I visited our Temple Emanuel kids at Camp Ramah and found them singing a very different tune. After lunch, they gathered in the middle of the dining hall, swaying in large circles, serious and spiritual. Mournfully, they belted out Acheinu, a prayer for the hostages: “As for our brethren, the whole house of Israel, who are in trouble or captivity… May the Almighty have mercy upon them, and bring them from trouble to abundance, from darkness to light, and from subjection to redemption, now speedily and soon.”

    My heart broke, as all our hearts break. So proud. So moved. And yet, so broken that Acheinu is this summer’s camp soundtrack – that the world our kids inhabit is one where hostages have been held in Gaza now for 295 days.

    It was with the echo of the campers’ plaintive prayers that I went this week to Washington, D.C., at the generous invitation of our Congressman, Jake Auchincloss, to hear Israeli Prime Minister Benjamin Netanyahu’s address to a joint session of Congress. I don’t need to tell you the hopes, the fears, and the politics that surrounded this moment – especially taking place, as it did, in the midst of our own historic moment here in the United States.


    Shabbat Sermon: Don’t Cut Off Your Own to Spite Your Fate with Rav Hazzan Aliza Berger Jul 20, 2024
    Show notes

    There’s a story that lurks in our family lore. I don’t remember anyone ever telling it outright. But it was there. Fuzzy around the edges. Bleeding into every day.

    When my grandfather was very young, his father died tragically. He went duck hunting, got pneumonia, and, without antibiotics, the infection quickly took his life. My great-grandmother was not only broken-hearted, but also understandably terrified about her future. It was 1927. Women didn’t work outside the home except under serious duress. There were no federally funded social safety nets (FDR’s New Deal including aid for dependent children wouldn’t come for another eight years). Without her husband, my great-grandmother had no idea how she and her young son would survive.

    My grandfather remembered her anger, her fury that no one stepped up to help her in the ways that she needed, following her husband's sudden passing. She was so upset that she cut off contact with her family.

    My great-grandmother became a schoolteacher. She was disciplined and determined and raised my grandfather successfully on her meager salary, even managing to save enough for her own retirement. Her dire straits were temporary, but the rift with her family became permanent. My grandfather grew up without connections to his extended family. And when my mom and her siblings were born, they too missed out on relationships with extended family members.

    This week, the New York Times published a chilling article about a rising trend of elective estrangement that has been building in this country since COVID. Whereas previously individuals might have cut off contact with family out of anger or pain as a last resort, recently “mental health influencers” have been promoting the possibility of liberating oneself from family as a step towards personal growth and healing, sometimes without any attempt to resolve the pain or conflict driving the estrangement in the first place.

    The stories in the article are harrowing.


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