Special Friday Night Services and March MADNESS

/in , , /by

Chaverim/Friends:
Please join us tonight in our weekly services , Friday February 28th at 7pm.  We would love to see you all.  There will be a little kidush nosh and le’chaim at the end.  The children will be singing Lecha Dodi with us and as always are integral to our services.  We hope to see you all.    Please read below for lots of exciting events coming up.

Cantor Ben-Moshe’s Weekly message:   This week’s parshah, P’kudei, begins with an accounting of the materials used for building the mishkan, the Sanctuary in the desert.  This accounting includes the half-shekel of silver collected from the men, which was at once a way of conducting a census and a tax for the communal purpose of the upkeep of the mishkan.  This year, Shabbat P’kudei is also Shabbat Sh’kalim, when we read of the commandment to collect the half shekel.  In the time of the Second Temple, the half-shekel tax was collected before Passover, in anticipation of the large crowds of pilgrims who would come to the Temple to celebrate the Festival.  Passover will soon be here, and like the High Holidays, this is a good time to do our own spiritual accounting, to see whether we have made the most of our gift of freedom.  May we all be worthy of liberation from Egypt, and may we all give a good and true accounting of ourselves.  Shabbat Shalom.

 

SPECIAL EVENTS IN MARCH

Sunday March 2nd:  WHAT AN ACTION PACKED DAY!
Sunday, March 2, 2014 between 11:30-1 pm:  B’nai B’rith Presents: Warsaw Ghetto and Holocaust Survivor Max Glauben at Temple Beth Shalom ( Del Campus) 7300 Hart Lane.   Free and Open to the Community.  In addition to his presentation, he will show a video “Plagues of the Soul”.  Max is an extraordinary speaker and a beloved person who speaks throughout the country and continues to lead groups to Europe.  Max Glauben says, “The story of the Holocaust has to be told to the new generation, but it needs to be delivered in a manner that does not create hate”.

Sunday, March 2, 2014 at 2 pm:  Baking Class on how to make Hamentaschen.  It will held at the home of Rachel Union.  Please RSVP by February 28, 2014, if you can come.  Email her at gameworks@austin.rr.com .  Please bring a friend.
COMMUNITY PURIM CARNIVAL AT THE JCC FROM 3-5.  Lots of fun!  Dell Jewish community Center.
Sunday, March 16, 2014 in the morning:  Beth El for a wonderful Purim celebration.  Please hold that date.  This promises to be lots of fun.  Please email us at bethel@austin@yahoo.com  if you can help with the event.

Also in March – Davening for Everyone:
Interested in sharpening your synagogue skills and learning more about the service?  Gabbai Bam Rubenstein will be teaching an ongoing Davening for All Levels, in on the THIRD Wednesday due to Spring break.  Same time of 7:00 pm at Congregation Beth El.

Parashat Vayak’hel and a baby naming!

/in , , /by

Congregants and Chaverim,
Please join us for our lovely Kabalat Shabbat services tonight at 7pm.  All are welcome to our meaningful and inspiring services!

Tomorrow morning, February 22,  our services start at 9 am, with the Torah service at 9:45 am.  We are having a special baby naming or Simchat Bat in honor of Yaara Sternfeld, daughter of our Hebrew school teacher Sharon and her husband Lior and big sister Shira.  Please don’t miss this special event at Congregation Beth El tomorrow morning.  Thank you to the Sternfeld family for sponsoring the delicious kidush following services.
Cantor Ben-Moshe’s Weekly Message:  In this week’s parshah, Vayak’hel, Moses assembles the People of Israel in order to instruct them in building the Mishkan, the Sanctuary in the desert which served as the home for the Ark of the Covenant.  Just after the debacle of the Golden Calf, when the people eagerly gave gold for the purpose of idolatry, they now gather together to give generously of gold and other precious materials for the purpose of serving God.  Interestingly, Moses prefaces his instructions with a reiteration of the commandment to observe Shabbat, placing the holy time of Shabbat over the holy place of the Mishkan.  Rabbi Abraham Joshua Heschel called the Shabbat “a cathedral in time”-a religious monument that cannot be destroyed, and which indeed outlasted the Mishkan and the First and Second Temples.  Tents and buildings may fall, and the Ark of the Covenant can be taken into captivity.  Shabbat endures as long as we observe it, and Torah endures as long as we study and teach it.  These are our lasting monuments, and as the philosopher Ahad Ha’am put it more than one hundred years ago, “More than the Jews have kept Shabbat, Shabbat has kept the Jews”.  May we continue to keep Shabbat, and it, us.  Shabbat Shalom.

The Weekly Parashah is brought to you by:
Rabbi Peter Tarlow of The Center of Hispanic-Jewish Relations at Texas A&M Hillel
This week’s Torah portion is called “VaYakhel”. You will find it in the  Book of Exodus 35:1-37:38.  Next week’s is called Pkudei, and this section begins in Exodus 35:21 and continues to the end of the Book of Exodus.  These two sections complete the Book of Exodus. Many readers may feel a bit of a let down with these two final sections.  Exodus begins on a high note taking us from slavery toward liberation but ends in a sea of bureaucratic detail. 
A more careful reading however, makes us realize that while the text appears to speak about what may seem to be superficial detail, in reality it has a much more profound goal. The key to understanding this text may be found in the text’s dominant word: “esh”.  We often translate Esh “fire”, but this translation is simply not adequate to express the true message of the word.  Esh is the combination of energy and matter, the point where nouns and verbs unite into a single unit.
Any Hebrew reader will quickly note the spelling of the word: alef-shin and how close that spelling is to the word for human/man “ish”  (alef-yud-shim = ish/man or person).  The Yud in Hebrew  often indicates the Divine. This Biblical play-on-words makes the text’s Hebrew reader question what is relationship between the words esh and ish?  Does the letter Yud change not only the meaning of the word, but also changes the meaning of the entire Book of Exodus?
Is the text in its subtile manner indicating that we are composed of two elements?  The first we may call “esh”.   It is the verbal-noun combination of energy and matter. An esh (the energy/substance of fire) is a clearly thing, but fire cannot be touched or held.  Esh is the “nothing” that is “something”.  We classify fire as a noun, yet in reality it is pure verbal energy. The second element is the divine spark, the flames that reaches out to us with a sense-of-purpose and makes us more than just an object, but a creative force.
Might the text  be teaching us that left alone energy is amoral, neither good nor bad?  What changes this uncontrollable energy, the  “esh” into what we call “ish” (a human being made in the image of G’d) is the addition of one letter, the letter Yud.  It is as if the Hebrew text is teaching us that only when we take the power of the “esh” combined with the spirit of the “yud/G’d” do we have the “ish”, the whole person.
The Book or Exodus is about forming a nation.   The Jewish people is a nation forged from the energy of the spirit combined with that of determination combining the energy of creativity with the goodness of G’d.   Does Exodus then take us one step further than Genesis  toward the Promised land by making is G’d’s partners in creating the “holiness of action”?
Exodus is about more than a mere escape from Egypt.  It teaches us to transform our hopes into accomplishments, and the daily tasks of life into dreams.  Think about your energy, is it energy of worry or of building? Does negative or positive energy dominate your life?

Show your Love: Come to services tonight

/in , , /by

Congregants and Friends,

We hope to see you tonight, Friday February 14,  at our regular Friday night services at 7pm.  Show your love for Beth El and attend our inspiring Kabalat Shabbat services, with all your favorite Shabbat tunes and some awesome folks in the seats.

HAZZAN BEN-MOSHE’S WEEKLY MESSAGE:
This week we read in Parshat Ki Tissa of the infamous incident of the Golden Calf which the Israelites made while Moses was on Mt. Sinai receiving the original tablets of the Decalogue.  We all know of the anger of God and Moses at this act of idolatry.  However, we should also bear in mind the aftermath of the story-Moses’ plea for mercy for the People of Israel, and God’s forgiveness.  At the end of the narrative, the Torah gives us the 13 Attributes of God:  “Adonai, Adonai, a compassionate and Forgiving God, patient and abounding in lovingkindness and truth, granting kindness to thousands, bearing sin and wrongdoing and misdeeds, and cleansing….”  The Golden Calf should not be seen merely as an account of the failings of our ancestors, but also of Divine love even despite those failings.  The readiness to forgive is one of God’s chief traits that we can perceive.  It is also one which we should strive to imitate in our own dealings with our fellow human beings.  Shabbat Shalom.

HOLD THE DATE:  Purim is only a month away, starting the evening of March 15 and Sunday March 16.  We hope to see you then.  Sunday morning especially promises to be lots of fun for kids, grown ups, and kids at heart.

Rabbi Tarlow of Texas A&M Center for Hispanic/Jewish relations:

This week’s parashah takes on a true emotional roller coster ride. Called “Ki Tisah” (Exodus 30:11-34:34) it begins with the rules for the taking of a census.  Then in a true roller coster fashion it moves on to the theory of the Sabbath (Shabbat), carries us to the emotional heights of our having received the Ten Commandments, and then suddenly lowers us to the tragedy of the golden calf.  Finally, we learn of the encounter between Moses and G’d coupled with an analysis of the authentic and the inauthentic.  To add to the parashah’s complexity the Hebrew is rich in nuance and its words have layers of meanings.  Scholars will find within these chapters enough material to write several books. There is simply no way that an adequate summary can be made for a parashah that requires a lifetime of study.
It would not be inappropriate to ask why is this parashah, so rich in meaning, nestled between four weekly sections that seem to be anything but inspirational.  Is the text teaching us that life is an emotional roller coster?  Are we to learn from this week’s parashah that just as in this week’s parashah, so too are our lives are filled with facts and with emotions, with high points and low points?  Is the text reminding us that life is not only the data that we have but the way we choose to look at those data?
Perhaps when we read the text it ought to remind us that modern life may not be as unhealthy as we tend to believe it is.  Often we live a subtext that states that all in modernity is bad.  Is this really the case?  Yes, we need to take care of ourselves, but we also need to work hard.  We do need to personal time, but we also need time to be with others.  We need community but we also need personal space.  In other words, this week’s parashah presents us with many diverse concepts as a way to teach us that a life well-lived is a life of moral, ethical, intellectual and spiritual balance.
To understand this need to balance, note that the text begins with a report dealing with census data.  From a superficial reading of the text it would appear that this is information is totally irrelevant to the modern reader. However, in Biblical times the census was the most common pretext for imposing new taxes. Is the text teaching us not to listen to what politicians say, but rather what they do?  Is the text reminding us that the world is filled with people who often stretch the truth?  Does the text want us to lear that when nations fail to take note of the inconsistencies among their leaders then they are prone to enter into dangerous periods of self-delusion? 
This week’s parashah argues that truth (emet) is a subset of “chesed” compassion (34:6). It also argues that the counter point to the egel masechah (the molten calf or the inauthentic god), is the
authenticity that Judaism teaches of a compassionate and gracious G’d, one who does not destroy, but creates, one whose law should lead each of us to a sense of mutual respect, trust, and, truthfulness  In a like manner this week’s portion warns us that that we dare not fail to demand the same of ourselves and of our governmental leaders. Do you agree?
Sisterhood Tamales making class. 

Entry without preview image

/in /by

Lorem ipsum dolor sit amet, consectetuer adipiscing elit. Aenean commodo ligula eget dolor. Aenean massa. Cum sociis natoque penatibus et magnis dis parturient montes, nascetur ridiculus mus. Donec quam felis, ultricies nec, pellentesque eu, pretium quis, sem.

  1. Nulla consequat massa quis enim.
  2. Donec pede justo, fringilla vel, aliquet nec, vulputate eget, arcu.
  3. In enim justo, rhoncus ut, imperdiet a, venenatis vitae, justo.

Nullam dictum felis eu pede mollis pretium. Integer tincidunt. Cras dapibus. Vivamus elementum semper nisi. Aenean vulputate eleifend tellus. Aenean leo ligula, porttitor eu, consequat vitae, eleifend ac, enim. Aliquam lorem ante, dapibus in, viverra quis, feugiat a, tellus.

Read more

Parashat Tetzaveh

/in , , /by

Congregants and Friends,
Please join us for our special Friday night services tonight, February 7 at 7pm.

Our regular Saturday morning services will be tomorrow Saturday February 8th, starting at 9am with the Torah service at 10 am.

The children will be having story time and songs as well as participating in the regular services.  We will have a lovely dairy kidush after.
Sunday, February 9, 2014, at 2 pm:   Please join us as we go to the Women’s Basketball Game at the University of Texas against Iowa State.  Admission is $4.00 for the game and $5.00 for parking. Please let us know if you plan to attend. 
Enhance your Davening!  Wednesday February 12
Interested in sharpening your synagogue skills and learning more about the service?  Gabbai Bam Rubenstein will be teaching the ongoing Davening class on the second Wednesdays of the month at 7:00 pm at Congregation Beth El. This coming week, February 12th,  Bam will be delving into the reasons for Kidush, Kippa and Tefillin.
Wednesday, February 12 at 12:00 noon:  Sisterhood get-to-gether at Austin Terrier, 3435 Greystone Drive, Austin.  Kids are welcome.  There is a kids menu.  Ladies, you can come for lunch, coffee, dessert or just to say hello.  They serve sandwiches, salads, sweets, etc.  Please RSVP to Elaine Jacobs at jaqel@yahoo.com

Community News:  Please consider attending:

B’nai B’rith Austin Presents: Warsaw Ghetto and Holocaust Survivor Max Glauben   Sunday, March 2   11:30 AM- 1 PM Temple Beth Shalom, 7300 Hart Lane Free and Open to the Community 
In addition to Mr. Glauben’s presentation, we will show a special video “Plagues of the Soul.”  Max is an extraordinary speaker and a beloved person who speaks throughout the country and continues to lead groups to Europe. Glauben says”The story of the Holocaust has to be told to the new generation, but it needs to be delivered in a manner that does not create hate.” .

CANTOR BEN-MOSHE’S MESSAGE: This week’s parshah, Tetzaveh, contains a description of the vestments of the Cohen Gadol, the High Priest, as well as the clothing of ordinary priests.  The latter was to consist of a belted linen tunic, linen breeches and a linen cap.  This was the outfit worn by cohanim from the time of the Exodus until the destruction of the Second Temple in the year 70 CE.  Interestingly, that garb is now once again being worn, by students at the ‘Ateret Cohanim yeshivah in the Old City of Jerusalem.  This yeshivah consists entirely of cohanim, who concentrate their studies on the laws of the Temple Service, in order to be prepared if and when the the Third Temple is built.  They walk the streets of Jerusalem today, wearing linen tunics, breeches and caps-a bit of our Torah still living today.  Shabbat Shalom.
Rabbi Tarlow of Texas A&M’s Center for Crypto Judaism:

This week’s parashah, called “Tzaveh” (Exodus 27:20-30:11) is not easy to read nor to understand.  When we first read the week’s parashah we see what appears to be an endless amount of detail concerning the clothing that the high priest (ha’cohen ha’gadol) was to use.  Seeing the endless detail, it is not unfair for the modern reader to wonder about the relevance of this section to his/her life.  Today’s reader may well ask what spiritual value the parashah has to offer us.  A closer reading of the text in Hebrew, however, reveals a great number of insights into the meaning of life and provides us with a great many spiritual challenges.
From the very beginning of the portion the Hebrew reader will suspect that the text has a great deal more to tell us than at first meets the eye.  For example, the text begins with the words: “V’Atah Tetzaveh/You shall instruct/command ,,,”. This phrase does not seem unusual in translation, but the Hebrew reader will immediately note its strange grammatical construction.  We would expect the verse to read either “Tzaveh” or the more common V’Tzivatah” (meaning: “command” or perhaps here “instruct”)  In other words, normative Hebrew would express this idea with some form of the imperative voice, but not with a phrase such as: “V’atah tetzaveh”.  This phrase might better be translated as “Now concerning you (Moses), you definitely are to command …”  The careful reader is bound to ask: Why such an unusual and emphatic command concerning the High Priests’ garments?
Those who study the Bible know that there is always a reason for a particular Hebrew grammatical construction.  Extra words are never used and a change of syntax always means that there is more to the verse than at first meets the eye.  Is the text using the issue of clothing as a way to teach us that what we see is not always reality?  Does the text speak about garments (clothing) as a way to teach us something else? The word used is for clothing is “beged” derived from the verb root “b.g.d” meaning: to be treacherous/to betray/to hide for reasons of treason.  Do we use clothing not only to adorn our bodies but also as the way that we portray our bodies to be different from what they are?  Do we use clothing to cover up what we do not want seen?  Do we also use our words as “clothing for our thoughts” or as ways to chatter without saying what we really mean?  Read from this perspective we might ask if this week’s portion less about clothing and more about what each of us desires to cover-up/ to hide? How often do we feel betrayed by people allowing us to believe they meant X but in reality they were saying Y?
Perhaps the text is indicating that religious and political leaders have a responsibility not to use a form of Orwellian double-speak in their communication.  Is the text teaching us that there are both lies or omission as much as there are lies of commission?  Is that the reason that the text begins with the emphatic “V’Atah tetzaveh/You most definitely will instruct the children of Israel to..” In other words, when we hide what we mean to say, when we cover over our thoughts with garments meant to hide reality, then in the end good turns to bad and the sacred becomes profane.  Do you agree?