"Welcome to a generation where rabbis have been defanged and declawed. The days of the rabbi as a weighty moral conscience are behind us now. The rabbi as irritant has been replaced with rabbi as ego-massager … The rabbi is there for ceremony. We train him for five years to announce page numbers in synagogue and present your daughter with a leather-bound Bible for her bat mitzvah … Through our desire not to offend we rabbis have reduced ourselves to a caricature, the full vitality of our souls sandwiched into the extremely narrow bandwidth accorded to us by a community that calls on us primarily for lifecycle events.

I constantly hear myself being described as "controversial," as if that's an insult to a rabbi. Yes, I am a rabbi who is loved and hated. A preparedness to be unpopular is what I have learned from Judaism, not to mention the world's most influential figures … The most influential rabbis in the world today are those like Rabbi Marvin Hier of the Simon Wiesenthal Center in Los Angeles, who aren't afraid to take verbal jackhammers to anti-Semites, notwithstanding the discomfort it breeds among some less-vocal Jews … Rabbis must begin broadening their roles away from the ceremonial and toward the provocative. You're given a pulpit. Use it."

-Rabbi Shmuley Boteach from his recent article "The End of the Rabbi as Mr. Nice Guy."

Parashat Shemot

Shemot is the first Torah portion in the book of Exodus and contains the narrative of Moses’ early childhood, his flight to Midian, his encounter with the Divine, and his return to Egypt.

In Matthew 6:1-18, Yeshua emphasizes the importance of kavana, of proper intention, in observance of Torah commands. According to Yeshua, the intention of observing the mitzvot should not be so that others see you doing them, but rather out of obedience to HaShem.

When giving tzedaka, Yeshua states that one is to do so without drawing attention to one’s self, or to the amount. For when done so “your tzedaka will be a secret; and your Father, who sees what you do in secret, will reward you (vs. 4).

In the same way, Yeshua also states that when praying, you are not to pray in a way that draws attention to yourself. But rather, you are to go secretly into your “prayer closet.” For our communication is the primary link in our relationship with the Divine. For when we pray in secret, and do not attempt to win the admiration of others, our Father, who sees what is done in secret, will reward us (vs. 6).

Yeshua also gives us some unique insight into prayer itself. That we should not worry about being eloquent, or wordy. But to pray simply, “for your Father knows what you need before you even ask him (vs. 8).” This idea that G-d is more pleased with the humble prayers of the righteous is paralleled in the Talmud:

The pattern Yeshua follows with (commonly known as “the Lord’s Prayer”) is actually the basic outline of several prayer formulas common within Jewish tradition. The beginning of the prayer, “Our Father in Heaven – Avinu She’BaShamayim,” is the opening of several liturgical prayers in Judaism. And the following line, “may your Name be kept holy” is echoed in the Kaddish – “yitgadal v’yitkadash, shmey raba - magnified and sanctified be your great name.”

What Yeshua does is give us a pattern for prayer. It is not a magic formula, or the only way to pray, but the basic format for acknowledging and communicating with G-d. What is additionally interesting is that this prayer of Yeshua incorporates and acknowledges patterns of prayer already existing within the Jewish world. Yeshua appropriates and further invigorates the words of tradition and gives them a fuller meaning and understanding.

Yeshua's common practice is to give Jewish tradition a deeper and fuller meaning. To correct misunderstandings and interpretations that miss the central tenet of justice, mercy and faith (Mt. 23:23). In our observance of the mitzvot, may we take heed the words of Yeshua, and live out Torah with the holiest of intentions, and do the mitzvot to honor G-d, rather than the approval or admiration of others.

"In the past, Jews were forced to be Jews or to break away completely. Nowadays, every Jew is a Jew by choice. All of us have autonomy as to how we want to be Jews. Since being a Jew means being part of an organic being, there have to be all kinds of Jews: We need the religious, who are the backbone, and the atheists, who keep us from having faith in foolish things, and the whole spectrum in between. What do we bring into the world? Davening. The word davening comes from the Latin word divinum: to do the divine thing. Some people daven by praying, others by feeding homeless people and in these different ways, we become the instruments of God. God told Abraham, “Those people who will bless you, I will bless.” The planet is underblessed today, and our task as Jews is to keep blessing things."

-Rabbi Zalman Schachter-Shalomi (from a recent article in Moment Magazine)

Parashat Vayigash

Redemption, divine mediation, and messianic hope. These are just a few of the themes gleaned from this week’s Torah portion. However, there are two particularly profound incidents that are worth exploring in greater depth - the emotional telling of Judah’s willingness to substitute himself for his brother, and of Joseph’s later revelation of himself to his brothers.

The rabbis teach us that everything in the Torah reveals Mashiach. This week’s parasha reveals Mashiach in two primary ways: through the life of Yosef, who the rabbis identify as a ‘type’ of Messiah (i.e. Mashiach ben Yosef – b. Sukkah 52b) and through the actions of Judah (through whom we later learn that the lineage of Messiah is passed through his tribe –see Gen. 49:10).

Yosef personifies Mashiach as one who was despised by his brothers, rejected, and left for dead. Yet despite his trials, was elevated to a position of authority and became the savior of a generation. In revealing himself to his brothers, Joseph states in this week’s parasha:

Like Joseph, Mashiach was also despised by those around him, treated with contempt and left for dead. Yet, his elevation through his resurrection has also brought many people into ultimate redemption. And one day, Yeshua will reveal himself in all his glory to his people, and proclaim himself Mashiach.

This week’s parasha also reveals Mashiach through the substitutionary actions of Judah. In our portion, Judah pleads with Joseph to take himself prisoner instead of Benjamin. It was originally Judah who sold Joseph into slavery. As such, Judah’s sincere willingness to give up his life for his brother Benjamin’s proved his change of heart and caused Joseph to no longer be able to hide who he truly was. Because of Judah’s sincere willingness to be a substitute for his brother, we learn that he merited inclusion in the lineage of Messiah.

The book of Hebrews reiterates, “Everyone knows that our Lord arose out of Judah … (Heb. 7:14).” We have the assurance that our hope in Messiah is based on solid understanding, embedded within a Jewish context.

Our Messiah, who descended through Judah, will reveal himself once again, as Joseph did to his brothers, and declare himself Mashiach. And it is through him that we all have assurance of our ultimate redemption!

"Levi Yitzhak of Berdichev asks why Hanukkah is considered the holiday of miracles, rather than Passover, when the military victory of the Maccabees and even the miracle of the lights in no way compare to the grandeur of the parting of the Red Sea. Why? Because the miracle of Hanukkah is that we don't wait for God to make miracles happen for us, we take responsibility and act to make manifest our dreams now. In that sense, the real miracle of Hanukkah is human beings becoming agents of the Divine in the world. Hanukkah is about knowing that things can be better and then fighting to turn our dreams into reality.

Rava says that the fourth question we are asked to determine if our lives were lived fully and meaningfully is tzipita l'yishua - did you expect redemption? In other words, did you live mired in reality, or did you believe in the possibility of something better? Did you respond to life with despair or hope? The Jewish consciousness is built on the foundation that each of us is obligated to respond to life's inadequacies with hope - with the knowledge that everything can be different than it is. Tonight, as we light, let's affirm the central element of our humanness -- the ability to dream and the hutzpah to expect that our dreams will, eventually, become real."

-Rabbi Sharon Brous

"Rabbi Hugo Gryn was a child in Auschwitz when his father melted the precious margarine ration to light a Hanukkah candle. Hugo protested. His father said, 'My child, we know you can live three days without water. You can live three weeks without food. But you cannot live for three minutes without hope.' Live in hope."

-Rabbi David Wolpe

Parashat Mikketz

Things are not always what they seem. Often we make assumptions, only to find out in the end we are wrong. This entire portion points out that we have to be careful about jumping to conclusions. We can additionally ask ourselves, what is the connection between Hannukah and this week’s Torah portion?

The context for this week’s parasha is actually set up in last week’s portion, in Vayeshev. It is full of assumptions. Frustrated with their annoying little brother, the ten eldest sons of Jacob decided their brother would never really amount to anything, and that “getting rid of him” would never come back to haunt them. Josef, although innocent, was also assumed to be in the wrong when accused by Potifer’s wife of trying to seduce her and he was thrown in prison. And although it was assumed the baker and cupbearer would remember Josef, that was not the case, and Josef continued to remain in prison.

Turning to this week’s portion, Mikketz, Pharaoh had a dream that was assumed to be impossible to interpret. However, with the help of G-d, Josef interpreted the difficult vision, and in the end was appointed the greatest leader in all of Egypt, save Pharaoh himself. Some assumed Joseph to be just some cocky and arrogant little kid. But Josef turned out to be Egypt’s greatest savior, and an official with limitless power over the future of a generation.

The Hannukah story is also full of assumptions. It was impossible to imagine that a small group of poorly prepared Jewish farmers would be able to overcome a well prepared army of Greeks, or envision the recapture of Jerusalem and the rededication of the Temple. No one believed that a small amount of oil used to re-light the Temple Menorah would burn for an entire eight days. However, each of these assumptions were proven false. This truly is the season of miracles.

Things are not always what they seem. A small amount of oil, or an ill-considered younger brother, both of whom were thought of as never amounting to anything, could just as well turn out to change the world!

Tonight is the beginning of Hanukkah.

Hanukkah, which means “dedication” in Hebrew, recalls the triumphant events of the Maccabees, and the rededication of the Temple in Jerusalem following its desecration by the forces of Antiochus and the Syrian-Greeks in the 2nd century BCE.

Hanukkah is first mentioned in the apocryphal books of Maccabees. According to 1 Maccabees:

"For eight days they celebrated the rededication of the altar. Then Judah and his brothers and the entire congregation of Israel decreed that the days of the rededication... should be observed... every year... for eight days (1 Mac. 4:56–59)."

The festival of Hanukkah recalls two primary miracles:

1) That a small untrained and ill-equipped army of Jews were able to defeat the mighty forces of the Syrian-Greeks, and;

2) The miracle of the oil burning for eight days.

According to the oldest traditions of Hanukkah, the heroic acts of the Maccabees and the rededication of the Temple are the primary points to the story. Interestingly, the “miracle of the oil” does not actually appear in the apocryphal books of Maccabees. The first place the miracle of oil appears is in the Talmud (Shabbat 21).

Following an earlier discussion on Shabbat candles, the Talmud shifts its attention to Hanukkah. The Talmud states that the forces of Antiochus were driven from the Temple, and that only a single container of ritual olive oil used to light the menorah was found which still contained the official unbroken seal of the Cohen Gadol (the High Priest). There was only enough oil for one day. However, the menorah miraculously burned in the Temple for eight days (the exact amount of time needed to create more oil).

The Gospels record that Yeshua himself observed the festival of Hanukkah:

“At the time the festival of Hanukkah took place in Jerusalem; it was winter, and Yeshua went up to the Temple and was walking in the portico of Solomon. Then a number of Jews gathered around him, and were saying to him, ‘How long are you going to keep us in suspense? If you are the Messiah, tell us plainly.’

Yeshua answered, ‘I told you, and you do not believe; the works that I do in My Father’s name, these testify of me … I and the Father are One’ (John 10:22-30).”

As such, since the days of the Maccabees, the Jewish community has observed the eight days of Hanukkah. Hanukkah is indeed a Festival of Light. It recalls not just our redemption from tyranny and oppression, but it is also a story of hope and covenant faithfulness. As we observe the eight nights of Hanukkah beginning tonight, may we keep in mind our role to also be bearers of light. For just as our ancestors, the Maccabees, overcame the forces of an enemy power, so too are we able to overcome the forces in life that work against us. For as Romans 8:37 states, “We are more than conquerors through Him who loved us.”

Tyrants and enemies cannot quench the pintele yid (the Jewish spark), nor the light of Mashiach within each one of us. As we commemorate the rededication of the Beit HaMikdash (the Holy Temple), may we also use this time to rededicate ourselves to living a life of Torah, avodah (service unto HaShem), and ma’asim tovim (acts of loving kindness toward all).

We have an opportunity to shine even brighter than the menorah which once stood (and will stand again) in the Temple through partnering with G-d in bringing redemption into the world, and preparing the world for the coming of Mashiach.

As we celebrate Hanukkah tonight, and continuing through the eight days, may each one of us experience the tremendous light of a joyous season.

Happy Hanukkah!

In 1789, George Washington issued the first national Thanksgiving proclamation with these words:

Parashat Vayishlach

This week’s parasha continues a theme we saw in last week’s parasha, Vayetze, which began and ended with the mentioning of angels. So too our parasha continues in the same venue. In ancient times, there were no chapter and verse breaks within the text. The previous parasha ends with Jacob being met by angels, leading him to call the place Machanayim – referring to the encampment of G-d. Immediately this week’s parasha begins with the next verse (Gen. 32:4), with the words vayishlach Ya'akov malachim ... and Ya’akov sent forth messengers ahead of him.

Since the word malachim can mean both human messengers and angles, the rabbis understand this verse to refer to the angels in the previous verse. Therefore, Ya’akov sends forth both physical and angelic messengers from the camp ahead of him to prepare for meeting his brother Esav. There is a spiritual and physical preparation.

However, in between these two events, a mysterious encounter occurs. In the middle of the night Jacob crosses the Yabok River, and is left alone. A mysterious being comes and wrestles with Ya’akov until day break, at which time this mysterious figure blesses Jacob and gives him the name Israel:

“For you have wrestled with G-d and man, and have prevailed (Gen. 32:29).”

In ancient Near Eastern understanding, the crossing of a river was a symbol of new beginnings, and a new start – a sort of rebirth. That is why there is a purposeful connection with the name of the river (Yabok), and the word vaye’avek – to wrestle/struggle. It was here, at the river of a new beginning in Jacob’s life that he also received a new name – and a new identity – Israel.

This was a test for Jacob, and a preparation for a new beginning in his life; to go from being Ya’akov to becoming Israel – the father of the twelve tribes and a great patriarch of the Jewish people. It was a physical and spiritual preparation.

Although Rashi and other sages identify this mysterious figure as the angel of Esav, there are also understandings of this figure being more than just an angel. A clue to this is in the Hebrew itself. Not only does it mention that he struggles “with G-d and with man,” but his name is changed to Israel. The definition of “Israel” is to wrestle/struggle with G-d. Although you can argue that it may just be figuratively, there are two more hints.

Ya’akov asks the being its name, and the response is interesting, “Why are you asking my name?" Alone it does not mean anything. However, when one understands that the sacred Name of G-d is often referred to “as the Name that no one knows,” and the reverence given to the Name of G-d in Jewish understanding, the reference should be obvious. And the last clue that this is more than just an angel is in the name Ya’akov gives to the place afterwards - P’ni El – the face of G-d:

“Because I have seen G-d face to face, yet my life is spared (Gen. 32:31).”

The idea of G-d taking on a physical form is not unheard of in the Torah, or in ancient Jewish understanding. Within this sort of incarnation is an obvious Messianic connection. It is not ridiculous to understand this mysterious encounter as a physical and spiritual struggle between Jacob and HaShem.

Parashat Vayishlach teaches us that through wrestling with G-d, and striving for G-d’s purpose for each one of us, we will enter into a new beginning for what lies ahead.