When I was a teenager growing up in Seattle, our family was affiliated with Congregation Ezra Bessaroth. Our rabbi was Rabbi William Greenberg, of blessed memory.

I still recall vividly a conversation/confrontation I had with Rabbi Greenberg. He taught me a lesson which I’ve never forgotten.

One Shabbat morning, a member of our congregation came to services. Rabbi Greenberg gave him a big smile. The gentleman was given the honor of being called to the Torah, and Rabbi Greenberg welcomed him warmly during his sermon.

LET US ALL OFFER SPECIAL PRAYERS FOR THE PEOPLE OF ISRAEL AT THIS VERY DANGEROUS TIME. MAY THE ALMIGHTY GRANT SAFETY, SECURITY AND STRENGTH TO THE STATE OF ISRAEL AND ALL ITS INHABITANTS. MAY THE ALMIGHTY GRANT ISRAEL A GENUINE PEACE, AND MAY HE BLESS ALL GOOD PEOPLE EVERYWHERE WHO STRIVE FOR PEACE AND UNDERSTANDING AMONG HUMANITY.

Thoughts for Rosh Hashana 5774

(This week’s Angel for Shabbat column is excerpted from my book, “Rhythms of Jewish Living,” chapter two.)

Jewish religious experience is intimately linked to the rhythms of the natural world. The rhythms of the sun and moon govern our times of prayer, our religious festivals, our meditation of the universe. The phenomena of nature evoke within us responses to the greatness of God, the Creator, and we recite blessings on witnessing the powers of nature.

Centuries of Westernization and urbanization have profoundly affected Jewish religious sensitivity. There has been a steady and increasing alienation between Jewish religious observance and the natural world, with a parallel diminution in sensing the awe of God as Creator of the natural universe.

An old Turkish proverb states: “My heart wants neither coffee nor coffeehouse; my heart wants a friend, coffee is an excuse.” We all seek a social texture for our lives…friends, community, a sense of belonging and continuity.

We drink coffee together not because we want coffee but because we want sociability. We want a friend with whom to talk. We want a peaceful respite from a noisy world.

A famous joke tells of a “conversation” between two people. “A” goes on at great length talking about how wonderful he/she is, elaborating in a very self-centered way on his/her talents, virtues, accomplishments. Finally, though, “A” realizes that the “conversation” is entirely one-sided. Courtesy demands that “B” also be invited to participate if there is to be a dialogue. So “A” tells “B”: “That’s enough talking about ME. Let’s talk about YOU now. What do YOU think about ME?”

Why were our Temples in ancient Jerusalem destroyed? Jewish tradition offers answers.

The first Temple was destroyed in 586 BCE by the Babylonians--because of the sins of the people of Israel. This is evident especially from the prophecies of Jeremiah. The Talmud notes that the Israelites of that period committed major sins. The destruction and exile were brought about "because of our sins."

The second Temple was destroyed by the Romans in 70CE. The Talmud suggests that the destruction was a punishment for the sin of "Sinat Hinam," Jews hating each other without justification.

A while ago, a member of our Institute sent me an email. Here are his comments, although I've deleted the name of the rabbi to whom he referred.

"Does it bother anyone else that Sephardim have begun wearing the funeral dress of Ashkenazim- the black hats, suits, and other "garb" of Eastern European Jews ? Even Rabbi X, a well-respected Sephardi Hakham, has succumbed to this. I fear for the future of Sephardi customs and traditions !!"

My dear and respected friend, Rabbi Nathan Lopes Cardozo, recently wrote an article about the "relocation" of God. Here is an excerpt from that article.

Shalom uvrakha, I hope your school year went well, and I wish you a terrific summer. Here are a few items for your attention.

This week’s Torah portion begins (Bemidbar 22:2): “And Balak the son of Zippor saw all that Israel had done to the Ammorites.” Interestingly, the Torah doesn’t tell us at this point who Balak is!

The passage then continues with two verses describing how the Moabites feared the advent of the large contingent of Israelites. Only at the end of verse 4 are we informed that “Balak the son of Zippor was king of Moab at that time.” Wouldn’t it have been more logical to tell us from the outset that Balak was king of Moab?