Join Us Friday Evenings at 7:30 pm for Shabbat Services
A Taste of Torah
Saturday mornings at 10:00 a.m.
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Join us on Friday Evenings at 7:30 for
Shabbat Services
High Holidays
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Friday Evenings at 7:30 pm
A blend of Hebrew and English built on tradition and innovation.
Virtual Services are available.
We recently had Shangai Shabbat and often dedicate a service to Ethiopian Jewry.
We have such innovative services as Latino Shabbat, Gospel Shabbat, Law Enforcement Shabbat, Pride Shabbat, Beach Shabbat, and much more.
Our services are a joyous learning experience.
- Saturday mornings at 10:00 am
- All are welcome to continue the observance of Shabbat.
Rabbi Jack’s Message in a Minute
Have you ever wondered about the peyos–the long side curls dangling by the ears of the ultra-orthodox and Hasidic men? Why do they do that? Well, there is a very clear directive in Leviticus 19:27 that specifically prohibits “cutting the corners of your head.” So, we must ask, why would the Almighty make this odd appearance a requirement?
One of the ways to understand this ancient biblical law is to recognize that the key Hebrew word, “peyos-corners” was used in connection with another commandment just fifteen verses prior. It states that every owner of agricultural land “shall not cut the peyos (corners) of their fields.” This section of food-producing earth was to be left unharvested so the poor could come and take from it. Heaven prescribed a beautiful method of charity where people can donate in a way that provides dignity–the hungry could work for their own sustenance, feel a bit of self-worth without having any shame, and avoiding a face-to-face handout.
So based on the usage of the same word, peyos, in both of these mitzvot, the sages easily discerned the meaning for what first appeared as a strange rule. Not trimming your side locks were a constant reminder to not cut (harvest) the entirety of your field.
In this week’s Torah portion of Behar-Bechukotai, the chapter opens with a list of ordinances concerning land management upon entering and dwelling in the Promised Land. Building upon the previous descriptions of allowing those who were food insecure to regularly come onto the fields and help themselves to the unharvested rim of a piece of farmland, God subsequently demanded more.
“For six years you may work your fields, orchards and vineyards. In the seventh year you must leave all your fields fallow and let them rest. It is a Sabbath for the land. During that time, it shall be ownerless, only I, the Lord, have dominion over all the earth. However, all that grows there from without working it belongs to everyone, any person may reap and take from it, the poor, the resident alien, the immigrant, the orphan and the widow.” (Lev. 25:1-7)
We are taught again about the importance of ensuring that those who could not provide for themselves were sufficiently taken care of in a manner that was not embarrassing. Additionally, Adonai wanted us to comprehend that there would be times that the needs of those in need would increase and we would have to respond in a bigger way accordingly.
It seems today more than ever, we ought to be inspired by this lesson.
L’shalom,
Rabbi Jack
The blessing for igniting the Havdallah candle literally translates to praising, “the Creator of the lights of fire”.
Using the plural form initially confused our ancient scholars, but the Mystics understood that saying “lights” instead of “light”, must have some deeper, signifigant meaning. Certainly, they began their analysis with the somewhat obvious reference to the multiple wicks. In addition, the Kabbalists noted the various colors of the flame (as discussed in a prior commentary) as another justification for the plural in the blessing. However, as they studied, discussed, and pondered the possibilities, the spirit filled Rabbis from Spain and later Safed landed on a different explanation.
To them the plural was an intentional choice, a literal reference to the many “lights” that are important to Judaism. They pointed out the Shabbat candles, the grand 7 branched Menorah in the Temple, the required eternal flame in the sanctuary, the neverending fire on the sacrificial altar, the burning incense, the eight-candled Chanukiah, the radiance of the face of Moses, and the moon we bless each month. Moreover, they extended their list of lights to what they believed was at the core of the blessing’s intent – our souls and the Torah itself. “Or” in Hebrew means light and is arguably the root of the word Torah – our holiest book thus could mean Enlightenment. And, of course our soul is that special light that dwells within each of us.
The “bracha” blessing of the Havdallah candle reminds us of all the lights that are part of our heritage and to employ the principles of the Torah to brighten the lives of others and thereby ourselves as a new week begins.
Shevuah tov, Rabbi Jack