By Rabbi Mona Decker
Recently members of Kehillah Chadashah traveled to Temple Beth Shalom of Miami Beach to receive the gift of a Torah. Following are Rabbi Mona's thoughts shared while visiting the synagogue.
Shabbat Shalom,
Words cannot adequately express how grateful we are to you, Rabbi Davis, members of Temple Beth Shalom, and Judy and Martin for making this gift of a Sefer Torah possible.
It is said in Jewish tradition that Torah begins and ends with chesed, kindness, or loving deeds. In fact, Torah is called "Torat Chesed" when people learn Torah in order to teach it to others. We will use this Sefer Torah in the spirit of Torat Chesed: We will learn and grow from its wisdom and teachings. We will pass down to our children (who are here tonight) the beauty of our heritage. Kehillah Chadashah is a vibrant, active, and growing congregation. We will honor and cherish this Torah, always.
The founding of Beth Shalom in the 1940's began with an act of chesed. Rabbi Kronish went out through the neighborhoods, knocking on doors that displayed a mezuzah, and welcoming families into his new congregation. We strive to follow in that spirit of hospitality in our own community. Know that our doors are always open to you when you are in NE Florida.
Again, thank you for your kindness and support. Hazak hazak, v'nithazek. May we go from strength to strength and let us strengthen one another.
Tuesday, August 16, 2011
Monday, July 18, 2011
Torah: What is the View of Reconstructionist Judaism?
By Linda Levin, Kehillah Chadashah President
Recently, our Reconstructionist Congregation was the recipient of two Torot from members of Beth Shalom Congregation, Chiel and Olga Wind and Marty and Eileen Levine. While it is unfortunate that these donations were the result of Beth Shalom closing, our Congregation is grateful and appreciative for these donations. We are a new community (Kehillah Chadashah) and these Torot will live on and breathe new life into our Congregation.
The donations of these Torot caused me to think about how Reconstructionist Judaism views Torah and I came across an article by Rabbi Lester Bronstein from Bet Am Shalom Synagogue in White Plains, NY that he wrote for the Reconstructionist Rabbinical College called A Crash Course on Reconstructionist Judaism.
This is how he explained it:
“Torah tells us that the Torah was dictated by God to Moses, and then transmitted through the generations. Reconstructionist Jews see the Torah as the Jewish people's response to God's presence in the world (and not God's gift to us). That is to say, the Jews wrote the Torah. But that is not to say that the Torah is merely a human creation. It is a response to the sacred. It is an attempt to convince an entire people to view everyday life in a sacred way. The essential Torah consists in the truth deep within [the] stories, a truth that radiates a picture of a society based on courts of justice and on social empathy. God didn't write that Torah, since God does not write per se. But God is everywhere in the details of it.”
For the full article and what Rabbi Bronstein eloquently explains regarding the Reconstructionist beliefs on Prayer and Ritual and Mitzvot, go to this link:
http://www.rrc.edu/resources/reconstructionist-resources/what-reconstructionist-judaism.
Recently, our Reconstructionist Congregation was the recipient of two Torot from members of Beth Shalom Congregation, Chiel and Olga Wind and Marty and Eileen Levine. While it is unfortunate that these donations were the result of Beth Shalom closing, our Congregation is grateful and appreciative for these donations. We are a new community (Kehillah Chadashah) and these Torot will live on and breathe new life into our Congregation.
The donations of these Torot caused me to think about how Reconstructionist Judaism views Torah and I came across an article by Rabbi Lester Bronstein from Bet Am Shalom Synagogue in White Plains, NY that he wrote for the Reconstructionist Rabbinical College called A Crash Course on Reconstructionist Judaism.
This is how he explained it:
“Torah tells us that the Torah was dictated by God to Moses, and then transmitted through the generations. Reconstructionist Jews see the Torah as the Jewish people's response to God's presence in the world (and not God's gift to us). That is to say, the Jews wrote the Torah. But that is not to say that the Torah is merely a human creation. It is a response to the sacred. It is an attempt to convince an entire people to view everyday life in a sacred way. The essential Torah consists in the truth deep within [the] stories, a truth that radiates a picture of a society based on courts of justice and on social empathy. God didn't write that Torah, since God does not write per se. But God is everywhere in the details of it.”
For the full article and what Rabbi Bronstein eloquently explains regarding the Reconstructionist beliefs on Prayer and Ritual and Mitzvot, go to this link:
http://www.rrc.edu/resources/reconstructionist-resources/what-reconstructionist-judaism.
Tuesday, June 7, 2011
Shavuot, The Festival of the Giving of the Torah
By Linda Levin, Kehillah Chadashah President
In Shavuot: The Harvest Festival of Torah, Rabbi Emanuel S. Goldsmith wrote “A good case can be made for Shavuot being the most important of all the Jewish festivals. The revival of its observance is of particular concern to Reconstructionist Jews because our understanding of the nature and task of the Jewish people in the world and of what God should mean to us cannot be separated from our reinterpretation of the meaning of Torah. Shavuot is the festival of the giving and the receiving of Torah — of Torah as revelation, as law and as study.”
Rabbi Goldsmith continued in his article “While we are grateful and proud that the Torah has become the heritage of many peoples, for us the secret of its greatness lies in the fact that it is of the Jewish people, by the Jewish people, and for the Jewish people — our sacred and living heritage.
This Shavuot, as Kehillah Chadashah approaches its first year anniversary, Kehillah Chadashah has been blessed to have received one Torah as a gift from Olga and Chiel Wind and will soon be receiving a second Torah from Temple Beth Sholom in Miami. We are so grateful for both!
Click to read Rabbi Goldsmith’s full article: In Shavuot: The Harvest Festival of Torah
In Shavuot: The Harvest Festival of Torah, Rabbi Emanuel S. Goldsmith wrote “A good case can be made for Shavuot being the most important of all the Jewish festivals. The revival of its observance is of particular concern to Reconstructionist Jews because our understanding of the nature and task of the Jewish people in the world and of what God should mean to us cannot be separated from our reinterpretation of the meaning of Torah. Shavuot is the festival of the giving and the receiving of Torah — of Torah as revelation, as law and as study.”
Rabbi Goldsmith continued in his article “While we are grateful and proud that the Torah has become the heritage of many peoples, for us the secret of its greatness lies in the fact that it is of the Jewish people, by the Jewish people, and for the Jewish people — our sacred and living heritage.
This Shavuot, as Kehillah Chadashah approaches its first year anniversary, Kehillah Chadashah has been blessed to have received one Torah as a gift from Olga and Chiel Wind and will soon be receiving a second Torah from Temple Beth Sholom in Miami. We are so grateful for both!
Click to read Rabbi Goldsmith’s full article: In Shavuot: The Harvest Festival of Torah
Sunday, May 15, 2011
“Abandon me not when I grow old!” - Psalms
By Linda Levin, Kehillah Chadashah President
Kehillah Chadashah has taken this statement very seriously. From delivering Chanukah gift packages to homebound elderly to making hamantashen with the seniors at an assisted living facility and delivering Shalach Manot to homebound elderly for Purim. As part of Israel Independence Day, Kehillah Chadashah is learning about Yad LaKashish, a program in Jerusalem that provides a place for elders in need to work as well as an opportunity to contribute to society in an atmosphere of dignity and respect.
Yad LaKashish, Lifeline for the Old, was formed in 1962 by Myriam Mendilow, a junior high school teacher concerned with the lack of interest in or concern for the elderly in Israel. She was particular upset by the negative way in which her students viewed the elderly as being useless and irrelevant. Ms. Mendilow started a book binding workship for elderly men. Fifty years later, the small workshop helping 8 poor elderly men has grown to a variety of workshops including ceramics, mental work, embroidery, silk painting and wood work helping over 300 elderly men and women.
• Over 90% of the elderly at Yad LaKashish are immigrants who came to Israel
in the last 20 years (most are over 75 years old)
• 30% of the elderly have worked at Yad LaKashish for more than 10 years.
• 50% of the Yad LaKashish elderly are single and 25% meet relatives only on
Jewish holidays.
• 96% of the Yad LaKashish elderly felt that their work gave them an
opportunity to meet new people and make friends.
• 80% of the elderly said that Yad LaKashish helped to give them “a sense of
belonging to the rest of society.
“The prosperity of a country can be seen simply in how it treats its old people.”
- Rebbe Nachman of Breslov
Kehillah Chadashah has taken this statement very seriously. From delivering Chanukah gift packages to homebound elderly to making hamantashen with the seniors at an assisted living facility and delivering Shalach Manot to homebound elderly for Purim. As part of Israel Independence Day, Kehillah Chadashah is learning about Yad LaKashish, a program in Jerusalem that provides a place for elders in need to work as well as an opportunity to contribute to society in an atmosphere of dignity and respect.
Yad LaKashish, Lifeline for the Old, was formed in 1962 by Myriam Mendilow, a junior high school teacher concerned with the lack of interest in or concern for the elderly in Israel. She was particular upset by the negative way in which her students viewed the elderly as being useless and irrelevant. Ms. Mendilow started a book binding workship for elderly men. Fifty years later, the small workshop helping 8 poor elderly men has grown to a variety of workshops including ceramics, mental work, embroidery, silk painting and wood work helping over 300 elderly men and women.
• Over 90% of the elderly at Yad LaKashish are immigrants who came to Israel
in the last 20 years (most are over 75 years old)
• 30% of the elderly have worked at Yad LaKashish for more than 10 years.
• 50% of the Yad LaKashish elderly are single and 25% meet relatives only on
Jewish holidays.
• 96% of the Yad LaKashish elderly felt that their work gave them an
opportunity to meet new people and make friends.
• 80% of the elderly said that Yad LaKashish helped to give them “a sense of
belonging to the rest of society.
“The prosperity of a country can be seen simply in how it treats its old people.”
- Rebbe Nachman of Breslov
Wednesday, April 6, 2011
Ha Lachmah Anya: The Bread of Poverty
By Linda Levin, Kehillah Chadashah President
The holiday of Passover tells the ancient story of the Jewish people’s liberation from slavery in Egypt. This Passover, Kehillah Chadashah and No’Ar Hadash will tell the modern-day story of liberating American children from the hardship of hunger. No’Ar Hadash is hosting for Kehillah Chadashah a Children’s Nutrition Seder.
At this seder the broken matzah will remind us of the brokenness in our world. We will think of those who are poor and who have to put aside the ‘broken half’ for later use.
We will ask new Four Questions: What does it mean to be hungry in America and what is the main cause of hunger?How does the United States currently address issues of hunger? What will it take to end childhood hunger in America? And What can I do to end childhood hunger in America?
The Four Children we will be talking about will be: The child who receives free school
Lunch, the child who receives free school breakfast, The child who should be able to
participate in a summer feeding program and the mother and child who participate in the WIC program.
The Ten Plagues at our seder will be:
1. The single mother who gives the last bits of food in the house to her child, while she goes hungry
2. The senior citizen who must choose between paying for medicine and paying for his lunch
3. The neighbor who never invites you over, because he cannot offer you food
4. The college student who must choose between books and groceries
5. The friend who feels alienated because he can’t join in on social events at restaurants
6. The woman who brings bags to the Shabbat oneg to take home food
7. The father who does not apply for food stamps for his family because he can’t understand the application system
8. The tons of edible food that remain in warehouses or is thrown away
9. The young urban couple in whose neighborhood there is no full-service grocery store, only fast food
10. Apathy – the biggest plague of all is the failure to make ending hunger a national priority
On this Passover we urge everyone “to all who are thirsty bring water,” and “greet those who wander with food.”
The holiday of Passover tells the ancient story of the Jewish people’s liberation from slavery in Egypt. This Passover, Kehillah Chadashah and No’Ar Hadash will tell the modern-day story of liberating American children from the hardship of hunger. No’Ar Hadash is hosting for Kehillah Chadashah a Children’s Nutrition Seder.
At this seder the broken matzah will remind us of the brokenness in our world. We will think of those who are poor and who have to put aside the ‘broken half’ for later use.
We will ask new Four Questions: What does it mean to be hungry in America and what is the main cause of hunger?How does the United States currently address issues of hunger? What will it take to end childhood hunger in America? And What can I do to end childhood hunger in America?
The Four Children we will be talking about will be: The child who receives free school
Lunch, the child who receives free school breakfast, The child who should be able to
participate in a summer feeding program and the mother and child who participate in the WIC program.
The Ten Plagues at our seder will be:
1. The single mother who gives the last bits of food in the house to her child, while she goes hungry
2. The senior citizen who must choose between paying for medicine and paying for his lunch
3. The neighbor who never invites you over, because he cannot offer you food
4. The college student who must choose between books and groceries
5. The friend who feels alienated because he can’t join in on social events at restaurants
6. The woman who brings bags to the Shabbat oneg to take home food
7. The father who does not apply for food stamps for his family because he can’t understand the application system
8. The tons of edible food that remain in warehouses or is thrown away
9. The young urban couple in whose neighborhood there is no full-service grocery store, only fast food
10. Apathy – the biggest plague of all is the failure to make ending hunger a national priority
On this Passover we urge everyone “to all who are thirsty bring water,” and “greet those who wander with food.”
Thursday, February 17, 2011
Jewish Disabilities Awareness Month
By: Linda Levin, Kehillah Chadashah President
“Baruch Ata Hashem, Elokeinu, Melech haolam, mishaneh habriot.”
Blessed are You, God, Sovereign of all worlds who creates variety in life.
This month, Reconstructionist congregations around the world are observing Jewish Disabilities Awareness month. On February 11, Kehillah Chadashah held services and heard from journalist Herb Drill as he shared his story of how his Judaism has inspired him and motivated him to overcome his multiple disabilities. We read several different Jewish texts having to do with Jewish values and people with disabilities. Below are two sample texts in particular and corresponding questions for you to contemplate and discuss with your family and friends.
Genesis 1:27
God created the human in God’s own image…male and female, God created them…
Questions: What does it mean to be created in God’s own image? Is it his/her physical image? Or something else? If not God’s literal image, than how are we created in God’s image? Is it to be “godly”? And what does that mean?
Leviticus 19:14
You shall not insult the deaf or place a stumbling block before the blind. You shall have awe for God. I am the Lord.
Questions: Is it enough to just not insult the deaf? Or can we stop others from insulting the deaf? Is it enough to not place stumbling blocks before the blind? Or should we also remove the blocks and barriers that are already in place? What are some of the things we can do as individuals? As a congregation?
“Baruch Ata Hashem, Elokeinu, Melech haolam, mishaneh habriot.”
Blessed are You, God, Sovereign of all worlds who creates variety in life.
This month, Reconstructionist congregations around the world are observing Jewish Disabilities Awareness month. On February 11, Kehillah Chadashah held services and heard from journalist Herb Drill as he shared his story of how his Judaism has inspired him and motivated him to overcome his multiple disabilities. We read several different Jewish texts having to do with Jewish values and people with disabilities. Below are two sample texts in particular and corresponding questions for you to contemplate and discuss with your family and friends.
Genesis 1:27
God created the human in God’s own image…male and female, God created them…
Questions: What does it mean to be created in God’s own image? Is it his/her physical image? Or something else? If not God’s literal image, than how are we created in God’s image? Is it to be “godly”? And what does that mean?
Leviticus 19:14
You shall not insult the deaf or place a stumbling block before the blind. You shall have awe for God. I am the Lord.
Questions: Is it enough to just not insult the deaf? Or can we stop others from insulting the deaf? Is it enough to not place stumbling blocks before the blind? Or should we also remove the blocks and barriers that are already in place? What are some of the things we can do as individuals? As a congregation?
Monday, January 24, 2011
Tu B’shvat With a Twist
By: Linda Levin, Kehillah Chadashah President
Kehillah Chadashah recently held our first Tu B’shvat seder. For many of us use to the traditions of the Passover seder, this was a wonderful new experience.
The Tu B’shvat seder was started by the Kabbalists in the 16th century. Included in the seder are four cups of wine, starting with a cup of all white wine and then mixed with increasing amounts of red wine until the fourth cup is all red wine. Each cup represents different levels of the world: Assiya - Making, Yetzira - Formation, Beriah - Creation and Atzilut - Nobility.
The realm of assiya is the furthest from perfection in the Kabbalistic scheme. Symbolically, this realm requires the most protection, and therefore we eat fruits that have a shell on the outside – to protect them from the external elements. Do you have an outer shell protecting you? What does your shell protect you from? What kind of “damage” to we cause to ourselves without our protective shell?
Yetzira represents our inner, spiritual development. The fruit for this world has no outer shell but has an inner pit that we don’t eat. The pit or seed is a means of regrowth. It symbolizes the earth’s reawakening and with it we can cause a transformation of raw materials. How do you renew yourself? Do you have spiritual rituals that refresh or renew you? Have you lived so that you are continuously growing?
In the third realm, Creation, the tree has grown into a full being and is blooming. No protective shells are needed within or without. The fruit of the realm of Creation has no shell or pit, and may be eaten as is. This realm is the realm of intellect. Study and learning is central to Judaism. What about in your own life? What new thing can you study? What can you study or learn that will help repair the world?
The world of nobility represents pure spirituality and it cannot be embodied in anything physical. Instead of eating a fruit, we smell fragrant spices or fruits. This allows us to be aware of our senses beyond that of taste and feeling. Meditation allows us to connect to that which is beyond us, and to gain a sense of the world of nobility. Concentrate on a pleasant memory that you experienced in the outdoors or in nature. Once that memory is set in your head, think back to the cups of wine and pick a tree with a fruit you can identify with. Picture the tree, imagine feeling it, imagine picking a piece of fruit off of the tree. The fruit is ripe and ready for eating. Imagine eating the fruit. Feel the texture in your mouth and taste the rich flavor. Savor the flavor as the fruit moves down your throat. Now that you have eaten the fruit and experienced the tree, ask yourself “How can you be the tree? How can you be that fruit?” Think about this for a few moments.
Tu B’Shvat allows us to think about our relationship to trees and the physical world around us. It also allows us to think about our social responsibility to the environment, to Israel, to the world, and to the future.
Take time to enjoy the nature around you. Think of the questions above. Let Tu B’shvat have a new, spiritual meaning for you. Be a part of Tikkun Olam, repair the world.
(Parts of this were borrowed from a Tu B’shvat seder from Hillel.)
Kehillah Chadashah recently held our first Tu B’shvat seder. For many of us use to the traditions of the Passover seder, this was a wonderful new experience.
The Tu B’shvat seder was started by the Kabbalists in the 16th century. Included in the seder are four cups of wine, starting with a cup of all white wine and then mixed with increasing amounts of red wine until the fourth cup is all red wine. Each cup represents different levels of the world: Assiya - Making, Yetzira - Formation, Beriah - Creation and Atzilut - Nobility.
The realm of assiya is the furthest from perfection in the Kabbalistic scheme. Symbolically, this realm requires the most protection, and therefore we eat fruits that have a shell on the outside – to protect them from the external elements. Do you have an outer shell protecting you? What does your shell protect you from? What kind of “damage” to we cause to ourselves without our protective shell?
Yetzira represents our inner, spiritual development. The fruit for this world has no outer shell but has an inner pit that we don’t eat. The pit or seed is a means of regrowth. It symbolizes the earth’s reawakening and with it we can cause a transformation of raw materials. How do you renew yourself? Do you have spiritual rituals that refresh or renew you? Have you lived so that you are continuously growing?
In the third realm, Creation, the tree has grown into a full being and is blooming. No protective shells are needed within or without. The fruit of the realm of Creation has no shell or pit, and may be eaten as is. This realm is the realm of intellect. Study and learning is central to Judaism. What about in your own life? What new thing can you study? What can you study or learn that will help repair the world?
The world of nobility represents pure spirituality and it cannot be embodied in anything physical. Instead of eating a fruit, we smell fragrant spices or fruits. This allows us to be aware of our senses beyond that of taste and feeling. Meditation allows us to connect to that which is beyond us, and to gain a sense of the world of nobility. Concentrate on a pleasant memory that you experienced in the outdoors or in nature. Once that memory is set in your head, think back to the cups of wine and pick a tree with a fruit you can identify with. Picture the tree, imagine feeling it, imagine picking a piece of fruit off of the tree. The fruit is ripe and ready for eating. Imagine eating the fruit. Feel the texture in your mouth and taste the rich flavor. Savor the flavor as the fruit moves down your throat. Now that you have eaten the fruit and experienced the tree, ask yourself “How can you be the tree? How can you be that fruit?” Think about this for a few moments.
Tu B’Shvat allows us to think about our relationship to trees and the physical world around us. It also allows us to think about our social responsibility to the environment, to Israel, to the world, and to the future.
Take time to enjoy the nature around you. Think of the questions above. Let Tu B’shvat have a new, spiritual meaning for you. Be a part of Tikkun Olam, repair the world.
(Parts of this were borrowed from a Tu B’shvat seder from Hillel.)
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