What was your work?

"When you are asked in the world to come, 'What was your work?' and you answer: 'I fed the hungry', you will be told: 'This is the gateway of the Divine, enter into it, you who have fed the hungry'" (From Midrash Psalms 118:17) In Reform Judaism we are encouraged to consider notions of the world to come as the model of heaven, an idealized realm in which we are freed from quotidian earthly concerns. Despite any lackadaisical attitude that notions of the world to come might invite, it should not go unnoticed that Jewish tradition is quite clear on the obligations of feeding the hungry. This is among our highest of duties to others. What are others? I look forward to your insights.

reading

Summer is a great time to catch up on reading. There are far too many titles to even begin to imagine that one could, though, really catch up or even keep up. When I was younger, the dentist had a book of children’s Bible stories for us to read: Creation, Noah’s Ark, Moses, etc. The stories were all that were included; the fiery angry vengeful God of Deuteronomy was missing. Good thing, too. But also missing were the beautiful verses of inspiring words that continue to stir the hearts of those of every faith. The Bible and the Talmud are chock full of far more than child-friendly tales. This summer’s messages will be a sort of “Joe’s Picks” of our tradition’s great texts. Some brief, some lengthy. I encourage your commentary. And now, from Micah 6:8 . . . “He has shown you, O man, what is good and what the Lord requires of you: To act justly, to love mercy and to walk humbly with your God.” Shabbat Shalom. Rabbi Joseph M. Forman

Summer is now officially here

In one of my favorite summer songs, James Taylor sings: "Summer's here/ I'm for that/ Got my rubber sandals/ Got my straw hat/ Got my cold beer/ I'm just glad that I'm here". Summer is now officially here, and with it arrives a universal condition that may have its roots in this week's Torah portion, Chukat. As the Book of Numbers reveals between chapter 19 and chapter 20, there is a bit of that summer-time slumber when not much really goes on. With not even a single verse dedicated to an explanation, chapter 19 tells of events during the second year of the wandering in the desert, while chapter 20 opens with the last year of the wandering. What happened to the intervening 38 years?!

Biblical scholars speak of the importance of an older generation which endured the slavery of Egypt (but yearned for its security) dying off to make way for a younger generation which could eagerly anticipate the challenges and opportunities of freedom. Such a process took little more than time. Little in the way of religious significance could speed that process along.

I like to think of the 38 years a bit differently. I can imagine that like the song, they all took their sandals, their hats, some beer (invented in Egypt, by the way) and went to the beach somewhere along the Mediterranean. It probably didn't measure up to what we'd call a vacation, but it was undoubtedly a period of little productivity, lots of resting, and a storing up of the energy needed for the next phase of Israel's journey into the Promised Land. Even Miriam, Moses and Aaron needed a rest every now and then -- though 38 years is a mighty long sabbatical!

With the universal need for rest and renewal in mind, I hope all of you are enjoying your summer. Indeed, lots of preparation is underway for the fall at Or Chadash. But to make sure your rabbi is rested, I will be away next week - with sandals, hat and a cold beverage, glad to be enjoying a little time off. There will be no Shabbat Message, but I do hope to see you at services this Shabbat and next, as well.

Shabbat Shalom,

Rabbi Joseph M. Forman

Israeli Independence

Most Jewish holidays are as old as the Bible itself. Some, like Hanukkah, are a bit newer. And Israeli Independence Day is quite recent, having emerged in the 20th century. When asked how long we have been celebrating Founders' Day at Or Chadash, I was quick to reply, certain of the answer due to my (not very) painstaking research on the matter: our first celebration is this week!

Many organizations, educational institutions and religious communities celebrate the anniversary of the date of their founding -- and some are able to celebrate with the founders themselves. Or Chadash is concluding its 19th year this Shabbat. We are fortunate to have Rabbi Richard F. Steinbrink and his wife, Diane, join us as we celebrate our history, honor those visionary congregants who helped make a dream into reality, and thank each of you for your ongoing dedication to ensure a strong future our congregation.

Below is an excerpt from our website which details our earliest history. I invite you to read it…and then join us this Shabbat as we enter our 20th year.

"The seeds for forming Or Chadash planted in the summer of 1987. Rabbi Daniel Freelander, Director of the New Jersey-West Hudson Valley Council of the Union of American Hebrew Congregations (UAHC), thought that with the completion of Route 78, the Jewish population would soon grow in the Hunterdon County area. He telephoned the mayor of Clinton, Bob Nulman, to question whether there were enough Jewish people to organize a Reform congregation.

"The first organizational meeting, held at the Clinton Town Hall, included Bob Nulman, Eric Kulp, Salena Kern, Al Berkelhammer, and Glenn Kessler. High Holy Day services, led by a student rabbi, were held at the Clinton Community Center. Arnold Sleutelberg, also a student rabbi, led services periodically throughout that first year while staying with the Breines family. A temporary home was found at the Allerton United Methodist Church. Their pastor, Steve Court, was gracious and welcoming.

"The following year, Central Synagogue of New York City supported by sending gifted clergy to conduct services. Rabbi Michael Farhi was engaged as the Temple's first ordained rabbi for our third season.

Rabbi Richard F. Steinbrink then took over leadership. Amy Kessler headed the committee that organized the Religious School. For ten years, the congregation became stronger through the dedicated efforts of a growing number of members. By the time that Rabbi Steinbrink retired, the congregation was flourishing, and the foundation had been established to enable the construction of a synagogue and temple facility."

Shabbat Shalom,

Rabbi Joseph M. Forman

40 years ago

This week is quite the week in history. 40 years ago Israel defeated the Arab world’s armies which sought to destroy her. In only six days, the modern Israeli army reclaimed much of ancient Israel. The result of this short battle is a trying series of repercussions that have endured until today – and have no end in sight.

It is perhaps coincidental that this anniversary lands on Shabbat Shelach Lecha, the Torah portion in which Moses sends twelve spies to investigate whether or not the land of Israel is ready to be invaded. Ten of the spies insist: NO. Two are certain: YES. What to do? Like every committee before and hence, the confusion and conflict generated an overwhelming response: atrophy. Nothing was done; Israel wandered for 40 years. (Let’s hear it for the nay-sayers and the bureaucracy and the troubles they bring to our people!) The words of our Torah are crystal clear, and the message they bring remains with us today as a goad to decisiveness and optimism: “…the challenge was greater than we were… and we looked like grasshoppers to ourselves, and so we must have looked to them.” (Numbers 13:33)

The Israeli army of 1967 -- men and women equal to the task -- chose to see in themselves giants and not grasshoppers. They fought courageously and victoriously. Today, Israel continues to be blessed by their accomplishments.

One woman who contributed to the effort did so in the form of music. Naomi Shemer wrote the song “Jerusalem of Gold” just weeks before the war. Its words inspired soldiers and citizens alike – even as they continue to do so today.

This Friday night at Shabbat services I invite you to join in a discussion of the weekly Torah portion and its connection to this well known song. We will be discussing ALL its lyrics and the controversy surrounding them. It will be a great evening of celebration and song.

Shabbat Shalom,

Rabbi Joseph M. Forman

seven- branched menorah

In this week's Torah portion we read of the building of the seven- branched menorah for the ancient Temple in Jerusalem. This symbol has become the symbol of the State of Israel and a huge version of it stand in front of the Knesset in Jerusalem. If you have ever seen the graphic symbol of the Reform Movement, it, too, is the same seven- branched menorah, albeit a contemporary version of this well known image. Its symbolism is that the Reform Movement is made up of many shining lights which together illumine the Jewish world.

The Reform Movement, however, is more than the Union for Reform Judaism, an organization representing 900 congregations. Reform Judaism includes many organizations. It includes the schools which train rabbis, cantors, educators and synagogue administrators. It includes NFTY, our national youth group movement; the Nation Federation of Temple Brotherhoods; and what, in 1913 when it was established, was called The National Federation of Temple Sisterhoods (NFTS). Since 1993, NFTS has been known as the Women of Reform Judaism (WRJ).

WRJ now represents more than 75,000 women in over 500 women's groups in North America and around the world. With a mission to ensure the future of Reform Judaism, WRJ works to educate and train future sisterhood and congregational leadership about membership, fundraising, leadership skills, advocacy for social justice, and innovative and spiritual programming. Through the YES Fund (Youth, Education, and Special Projects), WRJ provides support to rabbinical students at Hebrew Union College-Jewish Institute of Religion, to the youth programs of the Reform Movement, and to programs benefiting individuals the world over.

At Or Chadash, we have been blessed with the diligent work of our Sisterhood and all its members. Some of you may know that Debbi Longenecker announced that her presidency concludes at the end of this term. We all owe her a debt of gratitude for her hard work and her efforts at strengthening our community. We look forward to honoring her in the future.

This Shabbat we read of the menorah - a symbol that reminds us that Judaism is made of many lights. Organizations, though, are nothing more than the collective work of individuals, who, one by one, share their light with all of us. We are indebted to those who have given of themselves for the sake of our community. I appreciate the many lights each of you bring to Or Chadash.

Shabbat Shalom,

Rabbi Joseph M. Forman

beauty of music

Shabbat Services tonight are at 7:30 PM. Tomorrow morning they are at 10 AM. At both of these services Cantor Ross Wolman will be leading us in song. If you have been seeking the wonderfully joyous and meditative experience that music can bring to Shabbat worship, I encourage you to join us tonight or tomorrow.

Rabbi Zoe Klein writes, in this week’s Ten Minutes of Torah from the Union for Reform Judaism, that the Hebrew word for "melody" is nigun, spelled nun, gimel, nun. The mystics say that the word is actually an acronym, the first nun standing for nefesh, which means "spirit," the gimel stands for Guf, which means "body," and the last nun stands for n'shamah, which means "soul." The Hebrew word for "melody" is also a palindrome, spelled the same backwards and forwards to teach that music is contagious. May you be blessed this Shabbat, surrounded by family, friends, and the beauty of music in your sprit, body and soul.

On another note, have a safe and relaxing Memorial Day Weekend.

Shabbat Shalom,

Rabbi Joseph M. Forman

The old shall dream dreams, and the youth shall see visions.

It is written in the book of Joel (3:2-3): "The old shall dream dreams, and the youth shall see visions." This week we have two wonderful opportunities to gather as a community to reflect on life, to share in the joy of family and friends, and to celebrate the youth of our synagogue. First, we hope you will join us tonight as we welcome Shabbat at 7:30 PM. This service is lay-led, and everyone is invited and encouraged to participate.

Then, on Tuesday, May 22nd at 7:00 PM, it is my pleasure to invite the entire Or Chadash community to the Festival of Shavuot and Service of Confirmation. Confirmation marks not only the culmination of a decade of religious education, but the development of a more mature understanding of one's religious identity.

As I state in the program for the evening:

Reform Judaism presents both the opportunity for creative expression and the challenge of discovering an authentic path to Jewish living. This year’s Confirmation class learned about the rich diversity of belief and practice within Judaism. We studied familiar topics and unfamiliar lessons about them. We traveled to the RAC in Washington, DC, to try to change the world. We ate a lot of pizza and Chinese food and had a great time as a class and as a community.

I often remarked that Judaism speaks with many voices. Tonight we take pleasure in celebrating the many voices of Reform Judaism, voices of my first Confirmation class at Or Chadash.

During this moving and inspiring service we will celebrate twelve voices of Reform Judaism. We invite you to get a glimpse of our Confirmands’ vision and hear their rich and diverse voices.

Shabbat Shalom and Chag Sameach.

Rabbi Joseph M. Forman

Proclaim Liberty

When they said the phrase from this week's Torah portion, B'har/B'chukotai, "Proclaim Liberty throughout all the land unto all the inhabitants thereof," had a nice ring to it, they weren't kidding. A quick drive south from Or Chadash - 45 miles as the crow flies - will bring you to a grassy lawn in Center City Philadelphia. There you can gaze up at the historic State House known as Independence Hall. Directly across the street is The Liberty Bell Center, the home of the well known State House bell. A bit of info on that American symbol of freedom taken from its home page states:

"The Pennsylvania Assembly ordered the Bell in 1751 to commemorate the 50-year anniversary of William Penn's 1701 Charter of Privileges, Pennsylvania's original Constitution. It speaks of the rights and freedoms valued by people the world over. Particularly forward thinking were Penn's ideas on religious freedom, his liberal stance on Native American rights, and his inclusion of citizens in enacting laws. The Liberty Bell gained iconic importance when abolitionists in their efforts to put an end to slavery throughout America adopted it as a symbol. As the Bell was created to commemorate the golden anniversary of Penn's Charter, the quotation "Proclaim Liberty throughout all the land unto all the inhabitants thereof," from Leviticus 25:10, was particularly apt. For the line in the Bible immediately preceding "proclaim liberty" is, "And ye shall hallow the fiftieth year." What better way to pay homage to Penn and hallow the 50th year than with a bell proclaiming liberty?"

This Shabbat I invite you to hear Dorian Richards recite those words as he reads them from our Torah scroll tomorrow morning as he becomes a bar mitzvah. If you happen to be in Philadelphia, though, make sure you get a little Torah reading in at the Liberty Bell Center. The bell is silent, but the words still ring true!

Shabbat Shalom,

Rabbi Joseph M. Forman

religious obligations

Shabbat, I'm sure I've mentioned to all of you in these Shabbat Messages, is a time to reflect on life, a day to find some quiet time, engage in pleasurable activities and be with family and friends. I haven't changed my mind about that idea. It has kept our people together for millennia.

This Shabbat our Torah portion, Emor, reminds us of the religious obligations of the ritual calendar, the appointed holy times that we are to assemble as a congregation. Shabbat is mentioned, as are the festivals and other holy days.

Yet Judaism demands that we assemble ourselves for other holy convocations, as well, that are not part of any ritual calendar.

Or Chadash is celebrating a "modern" holy day this weekend: Mitzvah Day. Rabbi Tarfon, a sage from the Talmud, wrote the well known adage: "It is not our duty to complete the work, but neither are we free to ignore it." (Pirke Avot 2:21).

Well, this Sunday (9-12, to be precise) we are gathering as a congregation to engage in the work to which Rabbi Tarfon refers. Our task is to provide a measure of repair to our community. A Band-Aid for the world.

Please join us. It is among the holiest of days throughout the year.

Shabbat Shalom.

Rabbi Joseph M. Forman

Being different

Being different is a fundamental reality of the Jewish condition today in America. Living in Hunterdon County emphasizes this. Different, though, in Jewish tradition, is the ultimate condition for anything. In this week's Torah portion, Kedoshim, Holiness is what we as Jews are called upon to achieve. Holiness (in Hebrew, Kadosh), means: set apart, distinct, sacred, and different. That's how we achieve holiness in our lives; that's how we mark time as holy; places are made holy, sacred, by their special nature; people become holy when they behave in a uniquely different manner than those who surround them.

This Shabbat - a holy day of the week - we are honoring those whose actions our tradition considers among the greatest of deeds: teachers. We are going to be reciting a prayer familiar to many of you - the Kaddish. That word, too, reveals the holy nature of its message. Tonight at our Teacher Appreciation Shabbat service we will sing the Kaddish deRabanan, a special Kaddish for teachers who bring to us a sacred gift, that of learning.

Please join us for this unique event - it promises to be quite different. And that's a good thing.

Shabbat Shalom,

Rabbi Joseph M. Forman

Tragic events in Blacksburg, Virginia

This week has been a trying one for our nation as we all struggle with the tragic events which took place in Blacksburg, Virginia at Virginia Tech. The senseless loss of lives -- each of which had so much potential to give to our world -- fills our hearts with unspeakable sorrow.

On Thursday, I met with the students in each of the grades (5th -10th ) in our Religious School to speak to them about these events, hear their thoughts on them and together reflect on the National Day of Mourning called for by President Bush. We spoke of our unique Jewish responses to death and loss.

Traditionally, Shabbat is a time when Jews refrain from mourning rites. We remove the torn black Kriya ribbon, we cease from Shiva rituals, we pause from grief and celebrate creation, Sabbath rest and the blessings of life. Ironically, the Kaddish, a prayer recited as we recall those now gone from life, makes no mention of death. It is an acknowledgement of God's greatness and the gift of life and the promise of peace.

May you be blessed on this Shabbat to be surrounded by your family and your friends. Take a moment to share with them how precious they are to you. Letting others know they are loved is the first step toward fulfilling the promise of peace we hope for -- for ourselves, all Israel and all the world.

Shabbat Shalom,

Rabbi Joseph M. Forman

Shoah

This Sunday the Jewish world commemorates the Shoah, or Holocaust - the systematic extermination of six-million Jews. The Torah portion for this week, Shemini, tells the following related story of unspeakable death. "Now Aaron's sons, Nadab and Abihu, each took his fire pan and laid incense upon it, offering to God an offering not demanded of them. And fire came forth and consumed them, and they died. Then Moses said to Aaron: "This is what God meant by the words: Through those near to me I show Myself holy and assert my authority before all the people.' And Aaron was silent." (Leviticus 10:1-3)

What could possibly justify the death of Aaron's sons? How could any explanation ever suffice for the murder of six-million Jews? What words might Aaron have uttered? What can we as Jews, still witnesses to such horror and with a feeble attempt to grasp the incomprehensible, say in consolation? Is there any other sane response to such profound loss other than tear-choking silence?

What ensues in our Torah portion is that Aaron grieves in silence, yet he emerges with a voice that rebukes Moses to hold him to the high standards called for in the Priestly rituals.

On Yom HaShoah, Holocaust Remembrance Day, we too still grieve for the loss of so many innocent lives in silence. Yet we can follow that day by opening our mouths to demand from our leaders that the highest standards of ethics and a commitment to the moral responsibility to protect the helpless be our response to the genocide we STILL witness today.

Join me at the FJCC at 10:30 this Sunday morning as we memorialize the senseless deaths of so many. And may our voices be as the voice of Aaron, calling upon our leaders to bring an end to the injustice and genocide that continues to plague our world.

I wish you all a Shabbat Shalom, a day of peace and rest.

Rabbi Joseph M. Forman

Passover

Counting is something Jews do a bit strangely. If you have ever been to a traditional Jewish worship service in an Orthodox setting, you might notice that rather than count the ten men needed for the service--a minyan--(one, two three, etc.), the counting for those ten men is done a bit strangely: not one, not two, not three, etc. Why?  For what are likely superstitious reasons, those present are "not counted" so no evil should befall the ten who are there.

During this week of Passover, our Jewish tradition begins another odd counting practice. In Biblical times, when the Temple stood in Jerusalem, the Israelites were required to harvest a specific amount of barley on the second night of Passover. The following day a portion of this amount - called an Omer - was to be brought to the Temple. Then one would count off a week of weeks, forty-nine days, and the next day, the fiftieth day, an offering of wheat would be brought to the Temple. (Check out Leviticus 23: 15-16 for more on this practice.) Today, however, the Temple no longer stands in Jerusalem, and offerings of neither barley nor wheat are made. Nonetheless, we still count! Day one after no offering, day two after no offering, day three after no offering, etc. It may seem odd to count off days marking something that didn't happen, but that is our tradition.

We have another unusual counting practice that occurs more frequently. Shabbat is the seventh day in the week of creation - unless, of course, creation took billions of years to occur and is still occurring. So what do we really count on Shabbat? If we are lucky, we count another week of life that we have shared with family and friends and our contributions to make the world a better place for those with whom we share it.

I hope that on this seventh day of the week, day four of the Omer, you will find some time to enjoy the Shabbat and make that day really count.

Shabbat Shalom and Happy Passover,

Rabbi Joseph M. Forman

Jewish calendar

As the warm air of March-thaws and the new buds and flowers of spring beckon us outdoors to play, the Jewish calendar – tied both to our history and to the cycle of our seasons – reveals that Passover will soon be here. This is a time of rebirth, of re-emergence from the cloistered places of our homes and our spirits. For some, preparing for Pesach initiates a series of rituals of renewal. Often this is expressed by the annual cleaning of our closets. As we sift through our possessions we discover lost or hidden items and can’t even remember the last time we used or wore them. For some, the annual pre-Passover cleaning includes a trip to the kitchen as we plan meals to use up pasta and cereal and crackers before our holiday begins. And still, for others, Passover is a time reminiscent of the Days of Awe, as we look within ourselves to see what remnants of the past need discarding and which parts of our souls need renewal. Our Passover tradition speaks of avoiding Chametz, the leavening which puffs up our bread. We too might use this season to reassess the image of ourselves; Passover can be a time for us to remove arrogance and hubris from our diet. But regardless of our individual Pesach-time rituals and observances, no matter how we chose to take advantage of this season of renewal, all of us as a community will soon be celebrating the ancient Hebrew’s redemption from bondage and oppression. With friends and families surrounding us, at tables across the globe we will recall our people’s Exodus from slavery to freedom. And though the Seder might delay our festival dining, it seems that the joke about the theme of every Jewish holiday might have been written with Passover in mind: They tried to kill us. We survived. Let’s eat!

 

Passover is the celebration recalling the Exodus from Egypt. The ancient story of the Israelites fleeing from Pharaoh’s tyranny has, though, become symbolic of every redemption from slavery.  As Israel was freed from Egypt by the power of God, so too did the early Americans see their freedom from the British monarchy as an expression of the will of God whose ever-watchful eye redeems those who are oppressed.

 

The Founding Fathers of our country sought to create a seal that would convey the link between the Exodus from Egypt and American independence. Individuals like Benjamin Franklin and Thomas Jefferson proposed a design representing Moses crossing the Red Sea, with Pharaoh in hot pursuit. It included the motto: Rebellion to tyrants, obedience to God.  While their design wasn't adopted, the ideas it conveyed were. If you look at the back of a one-dollar bill you will find a picture of a pyramid with an eye hovering above it. The eye and the pyramid are part of the Great Seal of the United States that was approved by Congress in 1782. And Americans continued to use the image of the Exodus as powerful reminders of the ongoing struggle for freedom. The African-American community appropriated the language of the Exodus to symbolize their struggle to freedom from American slavery and again, more recently, during the Civil-Rights movement.

 

The Exodus, however, is our story. It is a story about Hebrews enduring cruelty and hardship and the might of a powerful God who ultimately freed them. But even as they were transformed from being Avdei l'Pharaoh, slaves to Pharaoh, they emerged as Avdei l'Adonai, servants to Adonai. That is our condition today. We are no longer oppressed by ancient rulers. Now we are obligated to fulfill the sacred tasks of Jewish life. Highest among those is the obligation of all free people: to help those who still endure the cruel chains of oppression.

 

May this season of redemption inspire you to help those who need help.  In the words of the Hagaddah: “Let all who are hungry come and eat, let all who are in need come and enjoy the Passover meal.”

 

Chag Sameach and Shabbat Shalom,

 

Rabbi Joseph M. Forman

Book of Exodus

I have a great idea. Let's build a tent. Make it HUGE. A few thousand parts ought to be good. Now, let's take it down. We can wander a few miles and put it back up. Let's do that every couple of days. In our free time we can devise complex systems. How about one for atonement? I know: we'll use the tent as the location for numerous sacrifices which will appease God and pardon our transgressions. Burning animals and grain is a lot easier than you think. We'll get a group of friends, perhaps the Levi family, to run the BBQ. I know it may sound crazy. But this is not a joke; in fact, it is history of a sort. Welcome to this week's Torah portion.

Just last week we concluded reading the Book of Exodus and its final chapters dealing with the elaborate construction of a tent allegedly to be reconstructed each time the Israelites re-encamped. In this week's Torah portion, Vayikra, the opening chapters of the Book of Leviticus, we find the ancient Israelites have already developed a system of sacrifice which would make the ASPCA shudder. From Exodus to Leviticus the Israelites have transformed the community from a nomadic tribe focusing on survival to a cult focused on atonement through sacrifice for wrongdoing. What happened? A lot, apparently.

But first, a comment on sacrifice.

In ancient days, sacrifice meant taking one of your precious animals (which you had likely raised) to the Temple to be slaughtered. Not a good afternoon. The upside was you were in good standing with the Almighty. And that felt pretty good. Perhaps not a bad trade, but that demand was constant. Fast-forward a few thousand years.

Today, sacrifice means no new skis this winter because you got a new iPod. It means only one week of vacation because you want to save up for horseback-riding lessons. Sacrifice means no dessert unless you skipped lunch. Basically, it doesn't mean what it used to. And that's good news for those of us who don't like to make sacrifices.

The downside is, though, that we never get that good feeling that comes from doing something that REALLY matters. Those Israelites might have had it rough, but they understood something that few of us do today. They knew the value of life, of animal life, of food, and shelter and a home, and safety and freedom and whole bunch of stuff far too many of us take for granted.

So what can we do about it today? Plenty.

As you might know, Or Chadash is a support congregation in the Interfaith Hospitality Network. This means that twice a year we provide support to the families in our county who are homeless. These

families stay in churches all over Hunterdon County for shelter. Or Chadash families partner with the Flemington Presbyterian Church, and for two nights our members stay at that church, visit with the families, share dinner with them and spend the night. Our next opportunities to help are Sunday, April 1st and again on Thursday, April 12th. We have the following time slots that need to be filled by at least 2 members:

Sunday, April 1st 6 PM - 8 PM - this is the dinner time, and we provide dinner, drinks and dessert for the families and share it with them.

Sunday, April 1st 8 PM - 7 AM - overnight stay. There are 2 single platform beds available for our use.

Thursday, April 12th 6 PM - 8 PM - same as dinner on the 1st

Thursday, April 12th 8 PM - 7 AM - overnight stay, same as on the 1st

This is a great chance to make a sacrifice - a real one - and help people from our community in need. Children are allowed to participate, although we need to have at least 2 people of driving age during each session in case of emergencies. Also, for any students looking for service hours, this is a great way to earn them.

Please contact our Or Chadash member and IHN contact, Carol Coriell, at ccoriell@att.com or 908-234-5288 if you would like to help or want more information about the program.

I hope you sign up. But even more, I hope the experience teaches you the true value of the blessings you now have and the true value that a meaningful sacrifice can have for you.

Shabbat Shalom,

Rabbi Joseph M. Forman

613 Mitzvot

Among the traditional counting of 613 Mitzvot, there is one that stands above all the others. "Pikuach Nefesh do’che et ha’kol – The saving of live takes precedence over everything." The Torah states: "Choose life in order that you may live." The Talmud reinforces thisidea: "Never expose yourself unnecessarily to danger; a miracle may not save you...and if it does, it will be deducted from your share of luck or merit"

Why all these words to remind us that our own life, the lives of others and avoiding danger is so important? Because often we lose sight of the greater task at hand: be safe so you and others can enjoy life tomorrow and fulfill all your hopes.

With the wisdom of the Biblical writers, the rabbis and sages of history and the all-important guidance of the weather reports, we at Or Chadash urge you to have a SAFE Shabbat – at home, with friends and family. Below is an announcement from a group of us. We all look forward to celebrating Shabbat with you in the future.

Shabbat Shalom,

Rabbi Joseph M. Forman

Being a rabbi is no job for a Jewish boy

In every organization there is a constant tension between the realization of opportunities for growth (making changes), and the preservation of the status quo (responding to the human desire for constancy). This has been a challenging week at Or Chadash in that regard, and I have been rather outspoken and have encountered, as one ought to expect, a spectrum of responses to my opinions. Rabbi Israel Salanter, the father of the Jewish Mussar movement, said: "A rabbi with whom no one disagrees is not a rabbi; a rabbi with whom everyone disagrees is not a mentsch." My intention, as those who know me well realize, is to strive to be a better rabbi for the entire Or Chadash community. Mindful of Rabbi Salanter's words, I am obligated to voice my ideas all the while remaining a mentsch. As our office staff restructures responsibilities and we address the concerns of our facility and its limitations -- as Or Chadash changes -- there are always going to be mixed emotions. No surprise, that, but still, not easy.

Rabbi Jonathan Romain wrote a wonderful essay on the challenges of congregational life for both members and clergy. I have included it here in its entirety. I encourage those of you who remain at a distance from active participation in Or Chadash to discover opportunities for meaningful involvement. All of us need you in order for us to grow. To those of you who have found that the Tzurrus (trouble) of synagogue life is exhausting yet exhilarating, I want to remind you that to create anything of value requires that we imbue it with a bit of our own souls. That can be overwhelming at times, but as the rabbis of the Talmud remind us in Pirke Avot (the Sayings of the Fathers): According to the labor is the reward. (Pirke Avot 5:26). And to those of you who are involved and love it, I thank you for your dedication.

Shabbat Shalom,

Rabbi Joseph M. Forman

As the saying goes, "Being a rabbi is no job for a Jewish boy", and the job does indeed have its pitfalls.

A recent report on the Church of England, The Future of the Parish System, revealed tales of in-fighting, bullying and malicious gossip at variance with the genteel image of church life. It seems that some Anglican clergy spend as much time separating warring factions and avoiding psychotic congregants as they do preaching the gospel of love.

Much the same can be said of synagogues. No longer offering a single core product - faith - but a range of wares - social, cultural, educational and welfare activities - means that they attract a much wider range of clients whose different motives for attending may conflict with those of other users.

In the midst of these tumultuous human needs stands the rabbi. Like the vicar, he or she - there is a growing number of female rabbis - works mostly with lay volunteers and wardens or a board. And like the vicar's, the rabbi's role is hopelessly undefined: is he the strong leader or does he merely carry out the wishes of his masters?

Much depends on the incumbent. Some are determined to dominate, some happy to serve, and some, the least content, wish to do the former but are obliged to do the latter.

In addressing these conundrums, rabbis and vicars can face a serious discrepancy between the theological training they receive before ordination and the social realities they encounter afterwards.

A high percentage of my own training centred around texts and prepared me for a life of scholarship. Once in a community, I rarely looked at such notes again and instead found myself relying on those from the hour-a-week class on practical rabbinics.

While sermons and study groups do demand a certain level of knowledge, they are only a small part of a rabbi's week, and a far greater challenge is dealing with the diverse and volatile situations that can arise in pastoral work. It is not just vicars who are suffering from some of their more unruly parishioners - rabbis have to be on their guard too.

During one particularly difficult period I had to resist the sexual advances of an attractive young widow, dissuade a conman from phoning for the fifth time that day, extricate myself from a flat where the owner had a distinctly murderous look in his eyes, and convince an overzealous congregant not to steal from another synagogue a religious item that we ourselves lacked.

Was it ever thus, or is it becoming harder to minister to congregants than before? Such incidents had not even been whispered about in my rabbinic training.

My mentor, the late Rabbi Hugo Gryn, used to say: "A rabbi whom the community don't want to run out of town is no rabbi; and a rabbi whom they succeed in running out of town is no man." Stress is simply part of the job spec and sometimes a minister's task is not to be nice but to be right.

Amid these swirling conflicts and demands, there have to be certain core beliefs that sustain ministers and enable them to persevere in their chosen career. For me, God is why I became a rabbi, but people is why I stay a rabbi.

My years as a congregational minister have brought a sense of awe at the complex lives so many people lead, with failures, triumphs, tragedies and joys constantly overlapping. Equally inspiring is the inner strength that so many call upon to deal with the crises they have to face.

Ministers are uniquely privileged in being able to enter those lives - whether as spiritual guide, family friend, relationship counsellor, personal adviser - and can sometimes transform them or rescue them.

It is holy work, but clergy of all faiths need to be tutored properly on what to expect, and then go about their tasks with their eyes wide open, good body armour and at least one guardian angel always with them.

Rabbi Dr Jonathan Romain is minister of Maidenhead Synagogue and author of Reform Judaism and Modernity (SCM Press)

Prague, Czechoslovakia

The capital city of Prague, Czechoslovakia, has one of the oldest Jewish communities in Europe. For over 900 years Jews have been living there with a history of both prosperity and persecution. They have built magnificent synagogues, influenced politics, culture and business, and been an integral part of the significance of Prague throughout the world.

When the Nazis entered Prague on March 15, 1939, there were about 56,000 Jews living there. Over the next six years more than 46,000 were deported, many to Teresienstadt. The city of Prague, though, has managed to endure as a center of Jewish cultural life. For half a century the remnants of the Jewish community has once again flourished.

Immediately prior to this dark period in Jewish history was a time when Jews enjoyed a great measure of success and acceptance. In 1883, Franz Kafka was born to an affluent Jewish family. Educated in German schools and the German University, Kafka established himself as a prominent writer, giving voice to the yearning in every soul. Some of Kafka's brilliant writings appear in notebooks he filled over his brief lifetime of 41 years. In one passage he asserts: "a book ought to be an icepick to break up the frozen seas within us."

Piercing the frozen tundra of the human heart is a challenge not only to every writer, but to every one who seeks connection. Indeed, there are times when our hearts are devoid of the warm feelings of human kindness. But the coldness of our facade may in fact be only that: a facade. Like the blanketing snows we have been subject to this winter, with ice covering the ground beneath us, we, too may be hiding the warmth of our hearts under the enveloping ice, perhaps requiring a pick to pierce the frozen seas within us. Yet we are not alone. We all wear masks at times, hiding the fullness of our emotions. Not to worry, though, for the wearing of masks is most appropriate for this season on the Jewish calendar.

March is a time to welcome the spring thaws. As Jews, though, we can anticipate more than the sun's increasing warmth. Spring reminds us that Purim is also nearing. Purim is a holiday known for dressing up, acting silly, and most importantly, wearing masks. The Hebrew word for mask is Masecha, and its three-letter-root is the same for the word Sukkah. Like the Sukkah, a frail shelter we erect in the fall, with its thin scattering of branches allowing the light to pass through, a mask is a thin veil, allowing us to peer through it, even as it provides a measure of protection for our true identity. On Purim we join in the festivities of Queen Esther's party, drinking, dancing and donning masks.

There is, though, another important connection between the Masecha, the mask of Purim, and the Sukkah. As a Sukkah is a temporary structure, so too, our mask is meant to be temporary. Purim, then, is not only a time for putting on our masks, allowing us to masquerade for a day, Purim is also a time when we must remove our veil. We acknowledge that there is a time for hiding -- whether it is to protect our Jewish identity from tyrants and despots who wish to destroy us, or to protect a deeper sense of self, one found in the recesses of the heart. The former may keep us safe from the gallows of Shushan or the transports of Europe. The latter, though, locks our unique contribution to the community and our human emotions beneath the frozen seas of cold indifference. Our Jewish calendar teaches us that Purim is also a time for revealing our true selves, for openly sharing our hopes and dreams, for honestly revealing our imperfections and working together to overcome our challenges, for taking off the mask behind which we hide.

On this holiday of Purim may we masquerade in celebration of a Jewish identity shared by Esther, Mordecai and our ancestors. And may we remember, also, at the end of the day, to take off our mask and reveal our truest self, toasting with one another: L'chai'im -- to the fullness of our life!

Or Chadash is a Beit Kenesset

Or Chadash is a Beit Kenesset, a house of assembly, a Beit Tefillah, a house of worship, and a Beit Midrash, a house of learning. This Friday evening we are modifying our Shabbat Service to unify these three aspects of our

Or Chadash is a Beit Kenesset, a house of assembly, a Beit Tefillah, a house of worship, and a Beit Midrash, a house of learning. This Friday evening we are modifying our Shabbat Service to unify these three aspects of our Jewish community into a single event. Back by popular demand is our now famous Learners' Shabbat. Tonight, as we gather as a community, we will worship and read from the Torah, and we will learn about the Torah and the rituals surrounding the public reading of the scrolls on Shabbat.

Please join us for our first fun, informal, educational and prayerful Learners' Shabbat Torah Service. We are fortunate to be using a Torah recently acquired on long term loan from Temple Beth Mordecai in Perth Amboy (where Betsy Zalaznick grew up) and hearing Betsy read Torah at services for the first time.

I look forward to seeing you there.

Shabbat Shalom,

Rabbi Joseph M. Forman

Ten Commandments

This week's Torah Portion undoubtedly contains the most well known verses of the entire Torah. This week, in Yitro (Exodus 18:1- 20:23) we can find the Ten Commandments.

This week's Torah Portion undoubtedly contains the most well known verses of the entire Torah. This week, in Yitro (Exodus 18:1- 20:23) we can find the Ten Commandments.

Every time we read or hear the words of the Ten Commandments we might imagine what is might have been like to be with Moses at Sinai. Yet our Reform tradition is conflicted on the veracity of the events depicted in this week's Biblical passages. Addressing this issue head on is Rabbi Lawrence Kushner, a contributor to the revamped and widely popular "10 Minutes of Torah", an e-publication of the Union for Reform Judaism. "10 Minutes of Torah" focuses on diverse aspects of the weekly Torah portion throughout the week, each from the vantage of a different author and expert. This past Monday the URJ presented Rabbi Kushner's assertion that not only was Sinai a preposterous idea, but it is, as well, at the very core of our faith. What?@! Yep.

Read on, friends, and discover the wonderful ideas of "10 Minutes of Torah". I encourage you to sign up to receive it every day!

Shabbat Shalom,

Rabbi Joseph M. Forman

Punxatawny Phil

This Shabbat falls on a special day on the Gregorian calendar: Groundhog Day. For those of you not familiar with Punxatawny, Pennsylvania nor with Phil, the annual predictor of spring's arrival, they are both a real place and a real groundhog who we hope does not see his shadow lest winter remain for another six weeks.

This Shabbat falls on a special day on the Gregorian calendar: Groundhog Day. For those of you not familiar with Punxatawny, Pennsylvania nor with Phil, the annual predictor of spring's arrival, they are both a real place and a real groundhog who we hope does not see his shadow lest winter remain for another six weeks. The day and place have found an additional home in the lore of a wonderful film, Groundhog Day, starring Bill Murray.

Now, I have been to Punxatawny and can affirm that Hollywood wisely chose another town rather than the bucolic setting of the PA locale. But where they diverged from geographic accuracy, they cleaved to a truism in a message of enduring redemption; with relentlessness worthy of the Pharaoh of Egypt, the film demands of its hero that he get life right before he can move forward in time. At first he is unable to change. But, in time, he learns to free himself of the restraints which hold back his advance toward tomorrow.

This Shabbat we celebrate Shabbat Shira, the Sabbath of Song which retells the story of the ancient Israelites standing on the shores of the Red Sea as horse and rider pursue them from the Egyptian army. Dramatically, the Red Sea parts, and the Israelites triumphantly cross over to freedom with their own physical redemption, escaping the bonds of slavery that had restrained them for hundreds of years.

Today, whether we are chained by interior bonds that restrict our personal and private growth, or whether we are unable to live freely due to very real and physical restraints, we can be moved by these stories that both reveal the transformative power of redemption. Each of them, in their own way, can inspire us to free ourselves from both kinds of bondage.

I hope you will join us tonight as we read the Torah and sing the words of the Mi Chamocha, words which come from the Song of the Sea, our story of redemption. And if we are lucky, we will do so with the knowledge that spring will soon be here.

Shabbat Shalom,

Rabbi Joseph M. Forman

Camp Grenada

Spike Jones had a good time at Camp Grenada, despite the rain, the hail, the poison ivy, malaria, ptomaine poisoning and alligators.  I don’t think the bear ever materialized.  His first day there seemed to have nearly everything packed into it.  Everything, that is, except a superb Jewish experience.  I can tell you from my own adventures at two URJ (then UAHC) camps – Kutz in NY and Harlam in PA  --  that my Jewish identity was infinitely enriched with enduring friendships, fun and learning.

 

This Sunday at Or Chadash, Shane Carr, the Assistant Director of Camp Harlam, will be visiting our congregation and giving us an audio-visual presentation on overnight camping experiences at URJ camps all across the country.  Parents are welcome at 9:00 AM and can remain for the program for kids at 10:15AM.

 

I also invite you to our Torah Service this Friday evening when I will discuss the origins of the holiday of Passover.

 

Shabbat Shalom,

 

Rabbi Joseph M. Forman

universal truths

The Reverend Dr. Martin Luther King was one of the greatest individuals our nation has had the honor of knowing. While there were many who bristled as his message, there were more who knew that it was rooted in the universal truths preached by the Prophets of Israel centuries earlier.

The Reverend Dr. Martin Luther King was one of the greatest individuals our nation has had the honor of knowing. While there were many who bristled as his message, there were more who knew that it was rooted in the universal truths preached by the Prophets of Israel centuries earlier. Dr. King's sermons were renowned for their ability to transform his congregation. On this Shabbat weekend on which our country observes the birthday of Dr. King, I want to share with you an excerpt of one of his great sermons that is less familiar than the "I have dream" speech.

"If you want to be important - wonderful. If you want to be recognized - wonderful. If you want to be great - wonderful. But recognize that he who is greatest among you shall be your servant.

That's a new definition of greatness. And this morning, the thing that I like about it: by giving that definition of greatness, it means that everybody can be great, because everybody can serve. You don't have to have a college degree to serve. You don't have to make your subject and your verb agree to serve. You don't have to know about Plato and Aristotle to serve. You don't have to know Einstein's theory of relativity to serve. You don't have to know the second theory of thermodynamics in physics to serve. You only need a heart full of grace, a soul generated by love. And you can be that servant."

(Delivered at Ebenezer Baptist Church, Atlanta, Georgia, on 4 February 1968.

These words are as relevant today as they were in 1968, and they speak not only to the community in Atlanta, but can resonate with every one of us who dedicated our commitments to our community, as well.

I wish you not only a Shabbat Shalom, a peaceful weekend, but a Shabbat during which you might find a few moments to consider the great men and women who have given of their very souls and lives so that ALL of us might enjoy the freedoms of our nation's promise. And I encourage you to discover how you, too, might find opportunities to serve - your congregation, your nation, your world.

Shabbat Shalom,

Rabbi Joseph M. Forman

hopes for 2007 emerge

As 2006 begins to fade from memory and hopes for 2007 emerge, take form and root, the Jewish community participates in a time-honored tradition.

No, there's no apples and honey nor is there a shofar blast (though those paper noise makers from midnight celebrations might have taken their inspiration from that original horn).

As 2006 begins to fade from memory and hopes for 2007 emerge, take form and root, the Jewish community participates in a time-honored tradition.

No, there's no apples and honey nor is there a shofar blast (though those paper noise makers from midnight celebrations might have taken their inspiration from that original horn). Instead, we often resolve in the New Year to change; THIS YEAR, we insist -- to ourselves if to no one else -we will somehow remain committed to our choices.

This Shabbat we read of Jacob's death-bed "blessings" to his children. In each of his final words to his sons, he describes their character, what they shall be as they mature, how they will respond to life. It appears that Jacob is sealing their fate and future and his words are to be an accurate portrait of how they shall live.

Is there to be no free will for the tribal leaders of our ancestors? Are they fated to live out the words, the projections both good and bad, of their father? Is there no choice? What of our Jewish concept of freedom, the insistence of the Torah and the later rabbis that we must make choices? How can Jacob's children be both free and subjected to his fated "blessings"?

I invite you to join us at services tonight as we ponder this Biblical dilemma and contrast it with recent studies from the worlds of psychology and philosophy that reveal that we may not be as free as we might hope to be. That is both good and bad news. On the one hand, you might not be able to fulfill your New Year's resolutions after all. On the other, you can stop making them!

Shabbat Shalom,

Rabbi Joseph M. Forman

"More than Israel has kept the Sabbath, the Sabbath has kept Israel."

Ahad HaAm, a great Jewish leader from the 20th century said: "More than Israel has kept the Sabbath, the Sabbath has kept Israel." His words remind us that the sacred occasion of Shabbat is a time when we can reaffirm our identities as members of the Jewish community.

Ahad HaAm, a great Jewish leader from the 20th century said: "More than Israel has kept the Sabbath, the Sabbath has kept Israel." His words remind us that the sacred occasion of Shabbat is a time when we can reaffirm our identities as members of the Jewish community. We can do that at home, in the synagogue, when we perform acts of Tzeddaka, or even when we articulate our vision of the world as we hope it might be.

One specific way we can express our communal connectedness is through the celebration of Shabbat over a meal with members of our family -- immediate and extended. Or Chadash is your extended Jewish family, and tonight we are providing an opportunity for you to meet some of your "relatives" at an early service and at a relaxed meal at a place you will decide together.

This Shabbat Or Chadash invites all of you to join Mo and Tracy Bauer and Diana and Michael Carr and their families for these two wonderful events. The Bauers and the Carrs will be leading Kabbalat Shabbat services at 6:30PM. Following this informal and brief service, they will be having dinner together, and YOU are encouraged to go along and get to know one another better. Who knows, you might make a new friend for the new year.

I wish all of you a happy, healthy and safe New Year.