Jewish Relationships Initiative

Category: religion

  • Parshat Tetzaveh-Responsible Governing for the People

    Parshat Tetzaveh marks a pivotal shift in the wilderness narrative of the Jewish people. While previous portions focused on the physical Tabernacle, Tetzaveh focuses on the human element: the inauguration of the Kohanim (priests). By establishing this dedicated class, the Torah ensures a disciplined bridge between the Divine Presence and B’nei Israel.

    The transition from building structures to preparing “human vessels” reminds us that even the holiest space requires empathetic leadership to come to life. The priesthood was not an elite social hierarchy but a role of “functional holiness.” In Exodus 28:1, God commands Moses to “bring near” Aaron and his sons to serve, separating them to manage the meticulous maintenance of the Mishkan, which the general population could not sustain.

    The priestly garments are a physical manifestation of this duty. The Choshen (Breastplate) bore the names of the twelve tribes, ensuring that the Kohen Gadol (High Priest) literally carried the nation’s weight “on his heart” (Exodus 28:29). This teaches that a leader’s primary function is representation and empathy, not merely ritual performance.

    Faithfulness among the Kohanim was measured by adherence to strict protocols. The Milu’im (consecration process) involved smearing blood on the right ear, thumb, and big toe (Exodus 29:20), symbolizing a total commitment to:

    • Hearing: Attuning oneself to Divine instruction.
    • Action: Performing service with precision.
    • Movement: Walking a righteous path.

    The Ner Tamid (Eternal Flame) serves as the ultimate metaphor for this duty. Commanded to kindle the lamps “from evening to morning” (Exodus 27:21), the priests maintained a consistency that transcended personal fatigue. Their faithfulness was embodied in the Tamid—the “always.”

    The discipline required to keep the light burning is a powerful metaphor for contemporary society. Capricious or arbitrary leadership undermines the sacred role of those dedicated to preserving institutions. Just as the Kohanim served the Mishkan, today’s dedicated bureaucrats and elected leaders play a critical role in upholding the rule of law.

    Long before democracy took its modern form, our tradition recognized that power is a sacred responsibility to the people. This value remains central to the rule of law and equal protection. Like the Kohanim, we are entrusted with preserving these “eternal flames” for generations to come.

     

  • Terumah-Power to the People

    In Parshat Terumah, the transition from Sinai’s abstract thunder to the Mishkan‘s detailed blueprints offers the ultimate master class in institution-building. It suggests that while revelation provides the “why,” the institution provides the “how”—transforming a fleeting spiritual moment into a sustainable communal reality.

    At Sinai, the relationship with the Divine was a “top-down” event—overwhelming and temporary. In Terumah, this is reversed by the command: “And let them make Me a sanctuary, that I may dwell among them” (Exodus 25:8). The shift here is profound, creating sustainability. Inspiration was found at Sinai. It is a spark; an institution becomes the hearth that keeps the fire burning. The text then speaks of a dwelling, with an interesting word choice: it doesn’t say God will dwell in it (the building), but among them (the people). The institution is not the goal; it is the vessel that allows the communal presence to persist. The idea is further elucidated as the focus shifts to the people’s action.

    The word Terumah means “to lift up” or “set aside.” Crucially, the materials for the sanctuary were not collected through a flat tax but from “every person whose heart prompts them to give.” This reveals two core principles of healthy institutions. The first is shared ownership; when people contribute their own “gold, silver, and copper,” they are no longer spectators; they are stakeholders. The second is the diversity of people’s contributions. The Mishkan required everything from precious metals to goat hair. This teaches that an institution is only robust when it integrates the varying capacities of its members—from the wealthy benefactor to the skilled artisan.

    This Parsha is known for its precise measurements—cubits of gold, rings of silver, and specific wood types. These details serve a vital purpose. They instill discipline and consistency. Without a structured “sanctuary,” collective energy dissipates. The Mishkan’s physical boundaries protected the sanctity of the community’s mission. This consistency ensured that the institution’s values of justice and holiness weren’t subject to the leader’s capricious mood or the crowd’s whims, but were anchored in a permanent, repeatable structure.

    Our times test our understanding of what it means to live in community, bound together by the rule of law, freedom, dignity, and respect for all people. We need each other, and together we are stronger and less susceptible to those impulses. To ensure our country and its institutions endure, we must give of ourselves, investing in its care and championing the values at our core.

     

     

  • Shabbat Shalom

    Nava Tehila shares Mizmor Shir the psalm  (ps92) to welcome Shabbat.

    In these tumultuous times, the melodies help us to bring Shabbat Peace into our hearts.

    Shabbat Shalom

  • Mishpatim and the Modern State

    Ra'anan
    Ra’Anan

    In Parashat Mishpatim, we move from the heights of Sinai and the grand laws given by God to Moses to the granular details of civil law. The shift teaches that a righteous society is built not on abstract ideals but on the daily, impartial application of the Rule of Law.

    Mishpatim introduces three pillars essential to our current struggles:

    • Resistance to Tribalism: Exodus 23:2 warns, “You shall not follow the multitude (the mighty) to do evil.” In an era of “mob justice,” strongman tactics, and polarized echo chambers, this mandate requires that truth must supersede the pressures of the crowd.
    • Absolute Impartiality: The text prohibits favoring the wealthy or the poor in judgment. Legitimacy and order collapse when the law is seen as a tool for the powerful or a shield for the ideologically aligned. The blindfolded Lady Justice proclaims that all should be treated equally under the law.
    • Protection of the Vulnerable: By repeatedly centering the “stranger,” the Torah insists that legal structures are only as strong as the protections they afford the marginalized. A society’s greatness is defined by how it protects its most vulnerable.

    Our institutions are threatened as society’s trust in them erodes. Mishpatim reminds us that an orderly society is a deliberate choice, one that requires our involvement and confidence. Our future as a nation and world leader depends on upholding a system in which the rule of law anchors us against the storms of political passion

  • Thoughts on the Tu B’Shvat

    I write this, it is Groundhog Day and Tu B’Shvat!

    The American Sage, Punxsutawney Phil, has predicted another 6 weeks of winter. It is incredible where we get our news!

    More importantly, I would argue that this is the 15th day of the month of Shvat, Tu b’Shvat. This day marks the beginning of the new year for trees.

    It is about the rebirth that will come from life that has gone dormant during the winter within the greater cycle of the year. We could not have a more apt metaphor for what is happening in our lives. The brutal and violent transgressions of the Federal Government through ICE and the Border Patrol, as well as the multiple assaults on human dignity and respect, seem to have seeded the birth of a popular uprising against these violations of our rights.

    As spring approaches, the trees will blossom, and warmth will fill the air. But the rededication to our ideals requires us to act. Our tradition teaches that we are partners with God in the ongoing work of creation. Now is our time to commit to this sacred task. We must each ask ourselves what we are able or willing to do, and get to work.

    In the harshest, coldest, and darkest times, hope arises that something better is coming. The Jewish tradition and the founding principles of our country require us, in the words of Abraham Lincoln, to work to ensure “a government of the people, by the people and for the people shall not perish from the face of the earth.”

    Wishing you a happy Tu b’Shvat.

    Rabbi David

  • The complexities of Menorah Lighting made simple

    People have been asking me how to light the Hanukkah Menorah, or Chanukiah. Should you light from left to right or right to left? And is that perspective from the person lighting the candles or from the window where others see it? Who knew it could be so complicated! Of course, this assumes we’ve already answered other questions: do we light all the candles every night or just one additional candle each night? Do we all light the same Menorah, or does each person get to light their own? Oy!

    But the answer is that we have our opinion on the proper way for it to be done, which is as follows:

    Facing the Menorah, we light the candle for the newest night, then light the rest of the lights. Our tradition says we should say the blessing and then do the thing for which we said the blessing immediately afterward. But because there are at least two blessings (three on the first night), many of us light while the blessings are in process.

    But the most important rule of all is that we participate in the Hanukkah celebration by lighting the candles.

    So, how do you light the Menorah?

    With intention!

    Chag Urim Sameach- Happy Festival of Lights

    Chag Chanukah Sameach, Happy Hanukkah

  • Chanukah

    We prepare for the first night of Hanukkah, deeply shaken by the murderous assault on Bondi Beach and at Brown University.

    The wanton hatred and violence are almost overwhelming. But we must find a way to gather this evening around our chanukiot, light our candles, place them in the window, and be with each other, letting the miracle of rededication take hold with an additional layer of meaning, overcoming the darkness of the moment and shining a light of love and hope.

    Chag Urim Sameach,

    Rabbi David Levin

    President

    The Board of Rabbis of Greater Philadelphia

     

  • Shabbat Shalom

     

    Lecha Dodi likens Shabbat to the bride and is shared here by Muzika to the melody All of Me.

    Shabbat Shalom

    #BringThemHomeNow

  • The Dead Child- a prayer from the ashes of October 7

    As we remember the horror of October 7 and the aftermath, the words of Menachem Rosensaft bring us a somber resonance. Let this day of remembrance stir us to mercy for the child, not because we doubt our cause, but because we cherish our conscience.

    “the dead child

    in gaza city

    khan younis

    rafah

    is cried over

    with the same tears

    by the same God

    the same Allah

    the same Adonai

    as the dead child

    in kfar aza

    nahal oz

    be’eri

    …

    and it is

    for the not yet dead child

    palestinian child

    israeli child

    muslim child

    jewish child

    that the killing must end

    the war must end

    the terror must end

    the hatred must end”

    —Menachem Rosensaft, from Burning Psalms: Confronting Adonai after Auschwitz (Ben Yehuda Press, 2025)

     

     

  • Psalm 27 is added to our prayers during Elul and through the chagim.

    We prepare ourselves for this special time with the prayer that we might dwell in the house of the Divine.  May your experience this season be meaningful, filled with reflection, repentance, and renewal.

    Thanks to Chava Mirel for this beautiful rendition of Psalm 27:4.

    Shabbat Shalom

    #BringThemHomeNow