RZJHS Pesach Supplement 5780

‫תורת רושל זל‬

Passover 5780

‫פסח תש׳׳פ‬

Torah Commentary from Rochelle Zell Students

L etters to a

future child

Lessons in covenantal living from members of the Class of 2020

‫ תורת רושל זל‬Letters to a Future Child

Introductory Letter from Dr. Schorsch and Rabbi Silver Each year, Jews across the globe express, “b’chol dor vador chayav adam lirot et atzmo keilu hu yatza mimitzrayaim. In every generation, every person must see themselves as if they left Egypt.” The Haggadah provides an educational vision that harnesses our heads and our hearts, asking Jews to envisions themselves as part of the tradition. None of us was personally present during the slavery in Egypt or witnessed the grandeur of the splliting of the sea. Yet this is not the mandate: we must see ourselves keilu, as if, we have left Egypt.

With this one Hebrew word, the Rabbis ensure that the message of Pesach is not only about one event. But rather, through the lens of this central story, we recall all stories of travelling from narrow places to great expanses, both personal and communal.

That is our vision of education at Rochelle Zell Jewish High School. We ask students to delve deeply into texts, exploring nuances in language and syntax, to compare how this source relates to others we have studied. And then, we ask students to see their reflection in the words.

For our joint final assignment of junior Talmud and Bible, we ask students to write a letter to a future child

with the following prompt: “What does it mean to live in covenant with God, Torah, the Jewish people, yourself, and with humanity writ-large. How do these notions of covenant reflect your understanding of what it means to be human, craft a just society, and the nature of the relationship between the individual and the community?”

This year, of all years, as we sit down to the seder, we recognize that we are bound together in covenant. We are physically separate this year. Yet we grasp in new ways how every Jew, every person on Earth, is connected. While these student reflections were written last year, they illustrate that students at Rochelle Zell feel deeply bound to the covenant of their ancestors.

They are deep readers of text. And students are deeply invested in exploring their relationship with God, the Jewish community, the commandments, and understanding who they are.

This is Torat Rochelle Zell, the Torah of Rochelle Zell.

Our Torah is deeply empathic and vulnerable, making individual and communal connections. Our learning provides language to explore the ineffable. We hope that these letters serve as a lens into our learning and foster discussions around core themes of the Haggadah. May this learning grow in each and every generation.

TABLE OF CONTENTS Covenantal Living, Sean Dreifuss.........................................3 Letter to My Daughter on the Friday Night of Her Bat Mitzvah, Dina Barrish.........................................6 The Lech Lecha Decision, Adam Budin................................8 Diving into the Unknown, Elitsa Sklar...............................10 Looking Back, Looking Forward, Noah Willis....................12 Finding Judaism, and Yourself, in a Jewish High School, Matt Weiss...................................14

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‫ תורת רושל זל‬

Letters to a Future Child

Covenantal LIVING SEAN DREIFUSS I

decided to deliver this speech to you in letter form so that I could convey the significance of your wedding and its overall relation to your Jewish life at large. Marriage is a covenant. This message not only applies to you, but it comes from my own experience and is felt strongly among those in the Jewish community.

I hope you will take these messages to heart and realize the importance and duty you possess as an individual Jew living covenantally.

Dear Jonah,

Today, you legally enter a covenant. While this is a new covenant for you, it surely is not the first covenant in your life. You may be asking yourself, “What even is a covenant?”. The answer to that question is multifaceted. In its most simple form, a covenant is an agreement similar to that of a contract or a pact. The covenant that you live by is that which defines you as a Jew and as a human being in all your relationships. While you may

not have signed the covenant you have in your life knowingly, you are bound in many covenants. As a Jew, your covenant has three primary facets: one with God, one with the community, and one with the self. Although each of these covenants is predicated on distinct values and responsibilities, they all culminate to form your Jewish identity.

From the dawn of time, all humans, not just Jews, were brought into this world with an inherent covenant with God. In Bereishit, God creates humans in God’s image, imbuing humans with intrinsic worth, as the Torah states, “Vayivra elohim et ha-adam b’tzalmo, b’tzelem elohim bara oto, zachar v’nekevah bara otam. God created humanity in God’s image. In the image of God, God created him. Male and female, God created them” (Bereishit 1:27). In creating the world, God creates male and female as equals, and the first human is often regarded as an androgynous being. As Dr. Judith Klitsner explains, the way in which the Torah describes God relating to humans is the ideal, prescribed vision for humanity (Subversive Sequels in the Bible).

See Dreifuss, next page

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‫ תורת רושל זל‬Letters to a Future Child Dreifuss, from page 3

to understanding both the human-to-human covenant and the human-to-God covenant. From this defining Because humans are made in the image of God, God difference among the first three chapters of Bereishit, I then commands humans differently than all other cre- believe that being made in the image of God does not ations. Humans must fill and master the world as God merely mean following the command of Bereishit 1:28 instructs in order to follow the covenant made by God’s to fill and dominate the earth. creating man in God’s image. At the end of Bereishit 1, the covenant between humans and God seems simple: To further understand what this Divine image and covif humans fill the earth and enant with God mean, I turn to follow God’s word, then God the Talmud. Massechet Sanhethey will be living out what it To live out the covenant with God drin 37a teaches that “Lefichach means to be made in the imnivra ha’adam yechidi l’lamdach means to walk in the ways of God age of God and, hence, God shekol hameabed nefesh ahat and manifest God’s attributes on will provide from them. ma’ale alav hakatuv keilu ibed earth through our covenants with olam maleh. Therefore humanWhile in Bereishit 1, the Toity was created singly to teach rah lays out the ideal prescip- other humans. that anyone who kills a person, tion of how the world should Scripture speaks of them as if look, Bereishit 2 and 3 illusthey destroyed and entire world” trate the description of how (Sanhedrin 37a). real life actually plays out (Klitsner, 106). How can the androgynous follow God by filling the earth? This God created humans in the image of God so that each question leads to Beresihit 2, which introduces a new human would regard their fellow human with immense integral element to humanity: relationships. From here, dignity and equality. Each person has the worth of an the need for a new covenant arises. Here, God puts man entire world. This mishnah teaches that our covenant into the Garden of Eden, as the Torah describes, “Vayik- with God and our covenant with the community of all ach Hashem Elohim et ha’adam vayinachehu b’gan Eden. humans goes hand in hand. By understanding one’s felThe LORD God took the man and placed him in the low as if they are a world, humans have a mandate to garden of Eden, to till it and tend it.” (Bereishit 2:15). live out the covenant with humanity with the same reThen, God commands man spect and honor that one lives not to eat of the Tree of Knowlout the covenant with God. edge. Finally, God asserts, “Lo God wanted to display to Avraham tov heyot ha’adam levado, e’eseh and all mankind that covenants The image of God is one that lo ezer k’negdo.It is not good for multifaceted and hard to are not agreements that can be isunderstand. man to be alone; I will make a From my undereasily abided by.

Covenant requires fitting helper for him.” (Berestanding, God is the embodiishit 2:18), which sets up the sacrifice to some degree; it requires ment of ideal justice and love. need for woman.

Thus, taking this view of God commitment. into account, to live out the However, at first glance, it covenant with God means to seems that this relationship walk in the ways of God and undermines the ideal created manifest God’s attribute on in Genesis 1. Woman is regarded as a helper to Adam, earth through our covenants with other humans. filling his loneliness. This role subordinates woman and creates a gender hierarchy. The way in which the founding covenant with God plays out is puzzling. Does havrom the understanding of covenant that I have put ing a covenant with God possess a different meaning forth so far, it seems as if the Rabbis have worked to for different people? Did God want hierarchy? Is the harmonize both the covenant between humans and covenant between humans fair? What even is the cov- God and the covenant between humans and humans. enant between humans? These questions are essential See Dreifuss, next page

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‫ תורת רושל זל‬Letters to a Future Child Dreifuss, from previous page

morally repugnant contemporarily, would not conflict with Avraham’s ethics.

However, this harmony is manifestly disturbed throughout the Torah.

Nonetheless, the act of giving up one’s child is a painful sacrifice. Therefore, I learned that I do not necessarily For example, in the Akeidah narrative, the binding of need to surrender my morals for God, but, also, giving Isaac, to the contemporary eye, God’s commanding up something essential in my life may lead me closer to Avraham to sacrifice his son is a sacrifice of the ethical. the Divine. While I have not made any large sacrifices Relating the narrative to my life today, how can I sacri- in my life yet in relations to God, I do see how smaller, fice my ethics for God? more trivial appearing sacrifices that I often make bring me closer to God. In this quandary, I turn to Rabbi Ethan Tucker. Responding to the dilemma of the ethicality of the sacrifice of The Akeidah teaches, as illustrated above, that the coveIsaac, Tucker affirms, “God would not command Avra- nant with God is not always simple. According to Tucker ham — and does not command us — to do things that and many other readings, God did not necessarily want we understand to be immoral. When we experience a gap Avraham actually to sacrifice his son (or any human bebetween our understanding of divine will and the ethical ings, for that matter). Rather, God wanted to display to imperative, something is in need of fixing” (Tucker).

Avraham and all mankind that covenants are not agreements that can be easily abided by. Covenant requires Tucker speaks to the difference between the Sinai cove- sacrifice to some degree; it requires commitment. nant and creation covenant, the covenant of the Jewish people and the covenant for all humans, suggesting that Of course, in an ideal world, our covenant with God these two forces should never be in conflict. In the times and our covenant with our fellow would always be in of Avraham, child sacrifice was not necessarily consid- harmony. ered immoral, which means that the Akeidah, though See Dreifuss, page 21

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‫ תורת רושל זל‬Letters to a Future Child

Letter to my Daughter on the Friday Night of Her Bat Mitzvah Dina Barrish D ear Amanda, For about three years now, all you’ve been thinking about is tomorrow. Tomorrow is the nerves; tomorrow is the pride; tomorrow you put on the dress we devoted hours to choosing. Channel your months and months of preparation, and approach the Torah as a Bat Mitzvah. Tomorrow culminates your Jewish life thus far.

The issue with anticipating tomorrow, however, is that we forget today. So for just this moment, I want to pause, take a step back, and remember where we are. Specifically, Amanda, where you are.

You stand beside me, surrounded with the love of family and friends the night preceding your Bat Mitzvah. You are about to embark upon the journey of Jewish adulthood — about to exist in the most sacred of covenantal relationships with God, Torah, the Jewish people, humanity at large, and, especially, yourself.

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I would be remiss, then, not to take advantage of this precious “sanctuary in time,” as Heschel would say — this inhale before your release into the covenantal community — to impart a mother’s wisdom and destine you for a life of happiness and fulfillment. I want to equip you with the knowledge I’ve amassed from deep study of Judaic texts: my understanding of what it means to be human, craft a just society, and the nature of the relationship between the individual and the community. I want you, as my daughter, to embody all the value this religion has to offer, and I wish that you perpetuate this sacredness throughout your life.

First and foremost, I’d like to recognize the principles of Judaism that you inherently manifest. So please, bear with me as I analyze the fundamental sources that encapsulate your personality. Mishnah Sanhedrin 4:5 famously asserts, “Lefichach nivra adam yechidid lelamdach shekol hameabed nefesh ahat ma’ale alav hakatuv keilu ibed olam maleh.”

See Barrish, next page

‫ תורת רושל זל‬Letters to a Future Child Barrish, from previous page “Therefore humanity was created singly to illustrate that anyone who kills a single person, Scripture writes of them as if they have destroyed an entire world.” This suggests that a single life bears the value of an entire world. Jewish wisdom further extrapolates upon this notion of individual worth — the belief that a single life is precious and irreplaceable — in its depiction of kevod habriot, human dignity, tzedakah, and chesed, which, according to Rabbi Shai Held means “excess, usually excess in kindness” (“Daring to Dream with God”).

plicitly defined your wonderful virtues, but know now that your ability to recognize the worth in each person and act compassionately reflects your commitment to a covenantal community.

he next dimension of covenantal relationships is a complex trait to adopt as you grow and mature: assertiveness. Numerous Biblical narratives emphasize the importance of assertiveness — of overcoming passivity and emerging a confident individual. I will focus, appropriately, on the female role models of self-assurance throughout the Torah, for I want you, my daughter, to emulate their example.

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The great law code, the Shulchan Aruch, for example, presents the perspective on tzedakah that donors should make receivers feel as comfortable in their At the beginning of the Torah, Eve sets the precedent homes as “benei veitecha,” members of their own for assertive women. Dissatisfied with her role on earth household. This grants the receiver a sense of impor- as merely “ezer kenegdo,” man’s helper and the completance and worth in the dotion of man, Eve seeks to attain nor’s life (Shulchan Aruch, The great law code, the godliness to establish the equalYoreh Deah, 251:6). The “beity she deserves (Bereishit 2:18).

Shulchan Aruch, presents the nei veitecha” mandate enon tzedakah that In Subversive Sequels in the Bisures chesed and human dig- perspective nity; the donor must extend donors should make receivers feel as ble, Biblical scholar Dr. Judy an equal degree of respect, Klitsner interprets from Berecomfortable in their homes as care, and compassion to the ishit 3:1’s use of the word “arum” poor as to people the donors “benei veitecha,” members of their to describe the serpent that Eve’s regard as near relatives. household. This grants the receiver a dialogue with the serpent is actually a dialogue within herself sense of importance and worth in the Furthering Judaism’s comregarding whether to live in a donor’s life. mitment to honoring each state of “arum,” childlike nakedindividual, Massechet Shabbat ness, naiveté, with her husband, 127a designates six imperative passively accepting her submatters that a person will not truly understand their ordination, or to succumb to the “arum,” shrewdness, worth until arriving in Olam Habah, the next world: of the serpent who promises to endow her with godhospitality toward guests, visiting the sick, focus during like knowledge, allowing her to exist nearer to equality prayer, learning early in the morning, teaching children (Klitnser).

Torah, and granting friends the benefit of the doubt.

Rather than focusing solely on an individual’s material Eve ultimately chooses the sin of eating from the Tree of success, Jewish wisdom expands the scope of significant Knowledge — chooses to assume an active role in her lifetime endeavors to include acts of chesed — of moral own life. She trusts her instinct to alter her character’s integrity — acts that value individual worth and uphold course, presenting a model for self-assurance. human dignity.

Later in the Torah, Sarah, our first matriarch, similarly Amanda, I am truly blessed to have a daughter who en- overcomes her own state of inferiority. The Torah’s first tered this world aware of the need to grant dignity to the mention of Sarah identifies her as a barren woman who poor and the requirements for admission into Olam Ha- seems passive throughout the lech lecha journey with bah. Your kindness and innate tendency towards hon- Avram; she is merely “taken,” on the journey, rather oring individual value and perpetuating human dignity than choosing to go herself (Bereishit 11:29-30). inspire me every day. Until this point, I have not exSee Barrish, page 17

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The Lech Lecha

Decision

Adam Budin Dear ___________,

Why do you think you have such a strong moral compass? For years and years, Jews have been interpreting the Torah. We have dissected these narratives and deduced why they matter to us. You have only just begun this process, and look at the good it has done you. Our history’s lessons teach us how to be like you. By electing to go to public high school, I think you will miss out on a possibly transformative experience in your life. In some way, you may not be completely prepared to carry on these lessons to your children. But at the end of the day, I want it to be your choice. Consider this a test.

I understand you. I understand that you don’t want to live in a Jewish bubble for your entire life. I understand that you want to meet new people. I understand that you don’t want to go to a Jewish high school. I understand that your belief in God is dwindling. But I also understand that you are a very moral person, always concerned with doing the absolute right thing. You wouldn’t even let me tell the waiter last night that you were twelve so you could order from the kid’s menu. So I aim to tell you why Jewish high school is absolutely the right thing to do.

A test, just like the tests of Abraham. I’m sure you have not learned about all of them, but I know you have Whenever I asked your grandfather about the impor- knowledge of perhaps the most controversial: Akedat tance of Judaism, he would always explain the signifi- Yitzhak. I remember that when you came home after cance of the Torah. “There’s a reason why we chant Am learning the conclusion to the Akedah, you told me that Yisrael Chai” he would say. “For some reason, the To- you thought Abraham was a terrible person. You asked, rah has taught us how to be good people, how to care “How could Abraham be in the Amidah if he was gofor another. Throughout history, there have been many ing to kill his son?”. At the time, I told you that it was a people who have not liked that quality. But somehow, test of his faith in God. This statement further enraged some way, we prevailed. We have prevailed through you, as you questioned how we could pray to a God who two destructions of the Temple, through the Holocaust, would make somebody kill their son. through the constant threat of terror in Israel.”

See Budin, next page

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‫ תורת רושל זל‬

Letters to a Future Child

Budin, from previous page

ferent; we must see the needs of others and help figure out the solution. He derives this thesis from DeuteronWhat I think you should know is that the whole story omy 22:3, which states the obligation to “not remain changes when you read it completely in Hebrew with a indifferent.” In stating “v’chen ta’aseh l’avedat achicha high level of Biblical understanding. When God asked asher toved mimenu u’metzata lo tuchal lehitalem.”

Abraham, “Kach na et bincha et yechidcha asher ahavta (Deut. 22:3), the pasuk highlights that we have an obet Yitzhak v’lech lecha el har hamoriya v’ha’aleyhu sham ligation to see others’ needs and find the solution. So l’olah al achat heharim ashhow does this relate to Abraer omar eilecha” (Gen. 22:2), ham?

When God decides to share the plan to take his son and offer him as a sacrifice, Abraham tells for Sedom va’Amora with Abraham, When God decides to share the his servants before leaving, Abraham responds by not remaining plan for Sedom va’Amora with “va’ani v’han’ar nelcha ad Abraham, Abraham responds ko v’nishtachaveh v’nashuva indifferent — he argues with God, by not remaining indifferent aleichem.” (Gen. 22:5), that asking why God would destroy all — he argues with God, asking they will return. inhabitants of the cities if there were why God would destroy all inhabitants of the cities if there righteous among them.

He could Not only will Abraham rewere righteous among them. turn, but Yitzhak as well. have just looked the other way, He could have just looked the From this pasuk, Rashi in- ecstatic that God even told him what other way, ecstatic that God terprets that “[Abraham] even told him what the plan prophesied that they would the plan was. was. Abraham is the role modboth return” (Rashi on Gen. el given a place in the Amidah 22:5). If you take Rashi’s because he is able to respect words into consideration, you will see that it is possi- God and argue with God when God’s intentions are not ble that Abraham was not an “ignorant menace” as you in line with morality. have described him. It is possible for us to value God and each other. Abraham values God by undertaking God’s mission, and Abran many ways, I think he is ham values other human just like you. Though outbeings (Yitzhak in this inside of your studies you stance) by assuring Yitzhak Abraham is the role model given have expressed a dislike for certhat they would return toJewish practices and cona place in the Amidah because he tain gether. cepts, you put your best foot is able both to respect God and forward and still try to respect

simultaneously to argue with God God by giving it your all in both Tefillah and your Judaic Studies when God’s intentions are not in classes. But you also have been Abraham also displays his able to question God’s laws and ability to value and care for line with morality. narratives as shown by your those around him in the ability to analyze the morally story of Sedom and Amora. wrong in the Torah.

Rabbi Donniel Hartman defines this ability as the “Ethic of Nonindifference,” Often, the act of seeing and responding to the needs of You possess a unique understanding for what we need to do as Jews. I think that if you choose public high school, others is lost in piety. you will potentially lose that understanding. Without The reading of the Akeidah that you have been accus- these Jewish classes to invite you to think critically about tomed to serves as an excellent example of this. There- your religion, I don’t know if you will continue to, well, fore, as Hartman teaches in Putting God Second: How think critically about your religion.

See Budin, page 16 to Save Religion from Itself, we must not remain indif-

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‫ תורת רושל זל‬Letters to a Future Child

iving into the Unknown

TT o my dearest daughter,

I wrote this quite some time ago, but I am confident that at this moment you are ready to dive into Judaism, you are ready for the commitment, and on this day of your Bat Mitzvah, that is a pivotal moment in which you are thrust into adulthood, I have full faith that you will succeed. You will fly to the greatest heights because you are supported by love, love found within your family, your friends, your community, this amazing religion, and most importantly on this very day, love from Hashem. Judaism will make such a mark on your life, changing you for the better.

You were born into a community, into a faith that demands so much from you, but gives even more. Your father and I are have been blessed to be part of this faith, and along with this covenant comes obligation and responsibility. We, as Jews, chose to be part of this covenant at Har Sinai, and now, you will join us in exploring the covenant, interpreting and reinterpreting the Torah, and discovering yourself through the help of this timeless and ever-so-holy text. You are given the greatest blessing, the greatest gift. You will come to learn that Judaism, that this special, covenantal community is profoundly impactful on your

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Elitsa Sklar life and is a part of who you are. I am now going to speak about four elements that define Judaism, that will shape your Judaism, and these are: community, tradition, obligation, and the power of faith.

Judaism provides a community like no other. A fundamental part of living the covenant is the community. Community is not just about being able to ask your Jewish neighbors for olive oil so that you can complete your batch of brownies and get them in the oven before the 18 minutes end in order for you to have dessert for Shabbat. No, community is more; community is there when someone is sitting shiva, community is there when someone has a baby, community is there to learn torah with, community will challenge you, and community will help you grow.

Community is there to help the poor, releasing land during the seventh year so that “achlu evyonei amecha, the poor may eat with you” (Shemot 23:11). Community is there to redeem captives, as lack of action to redeem is comparable to murder: “Kol rega she’efshar lifdot shevuyin, heicha d’efshar, kielu shofech damim.

Every moment where it is possible to redeem captives, and one delays, it is as if one sheds blood” (Shulchan Aruch, Yoreh Deah, 252:3).

See Sklar, next page

‫ תורת רושל זל‬ Sklar, from previous page The community will support the vulnerable, as the great law code, the Shulchan Aruch, legislates that the most vulnerable should be redeemed first: “Im ish v’ishto shevuyin, ishto kodemet lo. If a man and his wife are in prison, his wife should be redeemed first” (Shulchan Aruch, Yoreh Deah, 252:10). You will lean on your community, and the community will lean on you.

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udaism fosters a community that emphasises the individual, while also bringing people together, unifying all into one large, beautiful community. Unlike in the Biblical Bavel, where everyone spoke with the same langauge (Bereishit 11:1), Judaism provides a community of individuality, a community that promotes your personal journey to discovery of G-d. This covenantal community is what has helped me grow through struggle, through grappling with the text, and through deep engagement which leads to a greater understanding of the world. This community is what helped me dance, rising and falling in my attempt to comprehend Judaism and G-d.

Judaism makes you part of a community that is aware of the physical and the metaphysical, aware of the occurrences on earth and that beyond earth (G-d). Learning Torah, discovering Judaism and G-d, is the most profound activity humanity can partake in which connects people to the realm of the divine. This is Judaism; lifting up humanity so that we are more than ordinary, so that we are extraordinary, and this is manifested through the community. We pray as a community, we dance as a community at simchas, we join together as a community, and through community we discover G-d. G-d “himtir al Sedom va’Amora gofrit va’esh, rained sulfurous fire on Sodom and Gemorrah” (Bereishit 19:24) because there was not a community of righteous individuals, there were not ten righteous, upright people.

They were not caring or respectful, and in contrast, the Jewish community has created itself founded in the laws of Judaism, in righteousness, truthfulness, and respect. Because everyone was created in

Letters to a Future Child

the image of G-d, it is necessary to treat everyone as equals (Beresihit 1:26). Judaism realizes that, unlike Stom, it is necessary to be there for one another, and now you are a member of this community. key aspect of Judaism and this coveA nother nantal community is tradition. From a young

age, you have grown up surrounded by tradition, as Judaism connects you to the present, past, and allows you to preserve the future. Why do we eat Grandma and Papa’s kneidlach on Rosh Hashanah? What’s so special about cholent? Why do we serve both sliced eggs and whole eggs on Pesach?

To preserve the traditions of your great grandparents, to preserve the commitment that your family made in Europe when their lives were on the line, and to preserve our understanding of Judaism.

These traditions are more than just food; through food we discover G-d. We understand that we are lucky and honored to be able to feed ourselves, thank you G-d for this opportunity. We realize our past poverty, eating cholent, a peasant’s dish in Europe, understanding the ability to make beauty out of a difficult situation. In pre-school, you were taught to take your food and say a bracha, a blessing, thank G-d for the opportunity to eat. Realize that the food that you place in your mouth is not only due to your parent’s working to earn money; the food is also here because of G-d and the opportunities that he provides us.

Rabbi Donniel Hartman explains in his book Putting God Second that land is leased during the shemita year in order for everyone to realize their equal worth and G-d’s greater power. Everything is ultimately up to G-d, our privilege to have food on our plates is because of G-d. What about all of the people starving around the world? Judaism teaches us not only to believe in the pessimistic, Darwinistic outlook on life of survival of the fittest or no that there is no G-d.

Through tradition we discover obligation. It is not survival of the fittest; quite the contrary; realize your role in society as a privileged individual, and use your power to assist others.

See Sklar, page 24

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‫ תורת רושל זל‬Letters to a Future Child

Noah Willis H ey man,

If you’re getting this when I hope you will, then you will have just graduated eighth grade. Congrats. High school is a lot different from middle school. I remember when I started high school. I was so ready to focus on the classes that I thought were important. I remember thinking that I was not going to pay attention at all in Talmud or Bible and instead put all of my effort into my secular classes. I will always regret wasting those classes Freshman year. However, at the time I thought that Judaic classes and Judaism overall were not important to me.

God is hard. I wrote an essay at the beginning of my Junior year of high school in which I explained at that time that I had a hard time believing in God, and thus Judaism. How could I look outside at all the pain, all the suffering, and believe in a God who allowed this to happen? How could I believe in a God who allows me to feel pain?

I would never imagine how important and meaningful these classes would become for me after I changed my mindset. So, to help ensure you do not fall into the same trap that I found myself entangled in, I am writing this letter to give you a glimpse into how meaningful living in this eternal covenant truly is.

Religion was and is still hard for me. But that is okay.

It is supposed to be hard. I concluded that paper with the sentence: “I am comfortable with these struggles.” Struggling is inherent in Judaism. Israel literally translates to “wrestling with God” (another line I stole from that essay). Dr. Avivah Zornberg, a modern commentator, whose writing I am sure you will become well acquainted with, claims that “[k]nowing oneself, maintaining communication with oneself, [is] a spiritual ideal, requiring rigorous and transformative work” (The Beginning of Desire). Finding yourself and your Judaism requires work, but eventually pays off beautifully.

I first want to say that I understand. Having faith in

See Willis, next page

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‫ תורת רושל זל‬ Willis, from previous page Another issue I had with religion — something that turns off many people — is the impossibility of it all.

Scientifically, a higher power who created the world in seven days is impossible. Going back to that same paper (last time, I promise), I wrote that a quote from Albert Einstein had helped me overcome this barrier.

“The most beautiful and most profound experience is the sensation of the mystical. It is the sower of all true science. He to whom this emotion is a stranger, who can no longer wonder and stand rapt in awe, is as good as dead.” A man who had dedicated his entire life to the pursuit of knowledge, a man smarter than you or I will ever be, felt that the unknown does not push away science. It cultivates it. I would listen to Dr. Einstein if I were you.

Ok, so now that this extended intro/expression of empathy is over, I’m going to begin writing what I actually intend to. So, what does it mean to live in covenant with God? It is a lot more than just praying on Saturdays. The covenant allows us to have a deep connection to our ancestors. It envelops us a powerful community. But most importantly, it teaches us how to be good, moral people.

In my opinion, one of the most important things Judaism can teach us is the value of a human life. You probably know the story about keeping a piece of paper in each pocket, one which reads “the world was created for me” and one which reads “I am but dust and ashes.” This is a good starting place, as this story teaches both humility and demonstrates the value of each life. However, Judaism teaches many more lessons about human worth. When God created man, He blew into man’s nostrils the “vayipach b’apav nishmat chayim” (Bereishit 2:7). This act places man above all of God’s other creations and makes man holy.

Because God gave this gift to man, every human life has infinite value. This value is expanded upon in Mishnah Sanhedrin. This text claims that, because every human life is infinitely valuable, to destroy a life would be equivalent to destroying an entire world.

Furthermore, this text claims that no man can say they are superior to another, for every life is worth the same. Every human is infinitely worthy and we must treat them as such. This idea is the reasoning

Letters to a Future Child

behind morality, and thus plays into many other Jewish laws. If I had to choose one Jewish idea to teach you, it would be this one.

Understanding that no one person is superior or inferior to others is essential in living both Jewishly and morally. Another idea that stems from the idea of infinite value is the Jewish concept of kevod habriot. Human dignity is a universal concept, taken a step further by Judaism with the laws that mandate how human dignity is preserved. These laws help ensure that the infinite value of all people is maintained.

of laws that stem from this idea of infinite S peaking value, tzedakah and chesed are two very important

laws that help ensure everyone’s dignity. Chesed and tzedakah are very similar laws, as they both involve helping others. The difference between them is that chesed involves face to face interaction while tzedakah can consist of giving money to those you do not know.

The idea of chesed can be sort of confusing, but a quote from Rabbi Shai Held has always stuck with me when thinking about chesed.

Drawing from Maimonides, he explains that chesed is an “excess in kindness” (“Daring to Dream with God”). To do chesed means being good to people. It means seeing someone suffering or lacking and helping them up. Running towards those in need. Another important idea of chesed is who actually deserves your aid. Going back to that Held quote, it is important to remember that chesed can mean either giving someone more of something than they have right to or giving someone something they have no right to. Give in excess.

Tzedakah is a little different. Rabbi Jonathan Sacks explains that “the word tzedakah … joins together two concepts that in other languages are opposites, namely charity and justice” (To Heal a Fractured World). Tzedakah is mandated by Judaism, which is the justice part, and giving funds is giving charity. The fact that Judaism can take two contrasting ideas and join them together in an effort to give aid to others really speaks to the beauty of Judaism. Despite everything, Jews do all they can to help others.

See Willis, page 26

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‫ תורת רושל זל‬Letters to a Future Child

Finding Judaism, And Yourself, In a Jewish High School Matt Weiss

D ear Little Weiss, In 8th grade, I too hated Hebrew school. For five detestable years, I had gone on Wednesdays to synagogue, a block from my house, to “learn” about Judaism. By year three I barely could recite the first ten letters of the Hebrew alphabet. That was the extent of my Jewish education. I had alef, bet, vet, gimel, daled, hay. The people I was taught by were not enthusiastic. The people I learned with were unengaged and forced into attendance, but at that point in my life, that was Judaism. Judaism was a once a week type of commitment, and for me that was fine.

growing more secular by the day. The religiously unaffiliated comprise almost one quarter of our Northern American population . Whether the extreme rise in separation from religion is due to our increasingly materialistic culture or our desire for convenience is beyond me, but all I know for certain is that I am not allowing our family, I am not allowing you, to breeze over the opportunities the covenant, Judaism, presents to a young bright child like yourself.

I

was a sophomore once I realized what Judaism was.

I had been immersed in a Jewish community for One of my good friends, your uncle Evan, was attending more than a year at that point. I was going to a JewSolomon Schechter at the time. When he would hang ish school, I was going to a Jewish camp. My transition out with my public school friends, my friends would al- from public school had gone fantastic. I went from a ways end up interrogating him about the life of a Jew place where I had felt increasingly isolated to a place who goes to private Jewish school. The funniest thing is where I felt loved, appreciated and needed. Judaism had that all my public school friends were Jewish. done something important, answered my first, pressing, internal question. Why am I here?

The world we live in was exponentially secularizing when I was your age, and the world we live in now is See Weiss, next page

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‫ תורת רושל זל‬Letters to a Future Child Weiss, from previous page The first thing you need to know about being Jewish; ask questions, fight for answers. To be Jewish is to be on your toes, searching, curious. Look at our history, look at our texts. The Talmud is a compilation of questions answered, asked again, and answered more(along with a lot of arguing rabbis). Do not limit Judaism, though, to stereotypes. Do not limit Jewish curiosity to answering questions about Kashrut and Shabbos, because even in questioning those concepts, you will find out more about yourself. I know I did at your age.

Then I went to RZJHS. To be covenantal is to question, to tap into your curiosity. year. I had S ophomore just started to grow some

ugly brown peach fuzz of a mustache. To be frank, I completely forget what I was studying. It might have been sacred spaces, but that’s beside the point. We had begun to read Genesis chapter 18. The first six pesukim read fairly innocently, but see Little Weiss, everything seems innocent until you question the living daylight out of it.

It took me two years to buy into Judaism before I could partake in such dialogue with the text. It took me two years of studying Torah, halachot, and other Jewish texts for me to finally say to myself “I’m ready.” The hardest aspect of this covenant for me to express to you is this: Sometimes you ask questions, and sometimes you have to realize the answer you want is not the answer you need. It took me two years.

Freshman year, we had spent the majority of the year learning the Adam and Eve narrative. I was unable to learn anything from the story for I was too strict with my reading. I focused on small details, allowing small things to dictate my perceptions and beliefs on the text.

Am I telling you to skip over the minor details in the text? No, of course not. I’m trying to say that if you get stuck up on that one question, you are gonna find yourself in of Genesis a hole.

The beginning clarifies that there is an urge for independence in human nature. Yet it also recognizes that there is a need for self-control in balancing this urge in a natural relationship with God. Utter independence is anarchy, and utter conformity overshadows human capabilities.

I wasn’t infatuated with the text. I wasn’t in love with the Bible. I was, though, in question about my relationship to God. I had no grasp on what a relationship with God entailed, what I should be expecting, and how to regard God. When I read the first pesukim of chapter 18, I was in turmoil. As “The LORD appeared to him by the terebinths of Mamre”(Genesis 18:1), Abraham sees three men approaching and “as soon as he saw them, he ran from the entrance of the tent to greet them”(Genesis 18:2).

Abraham turned away from God!? Why? How? Who is Abraham to turn away from God? Why can’t God speak to me?! The text had become a place for me to release my anger and confusion that I had pent up towards myself and God. I was in a lonely and confused state, but beginning to converse with the text released me from that limbo.

let me show you the H ere, difference in my thought.

This is a sample of my writing when I looked at the text freshman year; “He planted the tree right in the middle of the Garden of Eden. If he really didn’t want Eve to eat from the tree, then he should have moved it to a location untouchable by the humans. G-d placing the tree in the middle was a test for the humans, one that he wanted them to fail so human life could exceed and be dominant throughout time.” Now my writing on the same text after I began to understand the limiting manner I previously read the text: “The beginning of Genesis clarifies that there is an urge for independence in human nature, yet also recognizes that there is a need for self-control in balancing this urge in a natural relationship with God. Utter independence is anarchy, and utter conformity overshadows human capabilities.”

The Bible expresses that the human inclination toward questing for independence and conformity are not the paths forward. Both the Garden of Eden and Cain and Abel narratives reveal that humans will struggle to reconcile these characteristics of human nature.

See Weiss, page 18

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‫ תורת רושל זל‬Letters to a Future Child Budin, from page 9

find what’s right for you. But I look at you just as Leon Kass looks at Abram: lost, without any roots or beliefs.

And do not worry, because anything you might have However, he believes that Abram longs for these roots, heard about Jewish high school forcing you to believe a belief to subscribe to, a faith. He even suggests that something you do not want to believe is absolutely wrong. Abram, after his experiences in Ur Kasdim, invalidates You will have the special opportunity to continue your idolatry and believes that there is only one God. I think covenant with God and with everyone in the community. you will long for these Jewish roots if you decide to go The thing I cherish the most about my Jewish high school to public high school. experience is the community thing I cherish most Kass explains that in order in which everyone feels like a The part of something greater. about my Jewish high school to establish this great Jewish nation, God required an amis the community in which It is a community guided by bitious founder with many chesed, the kindness and love everyone feels like a part of something desires; Abram fit the bill. between one another. Chesed greater. It is a community guided Kass understands that Abram, requires the nurturing of all prior to encountering God, individuals: family, friends, by chesed, the kindness and love feared Him, and Abram folneighbors, and even strang- between one another. lows God believes God to be ers. With each act of chesed, a great enough power to fulfill we repair the dignity, or kevod his longings. I think you too habriot, of the recipient. This concept is explained fur- are quite ambitious, with many desires. Only at Jewish ther in Shabbat 127a, which states that Hachnasat Or- high school would you be able to work with God to fulchim, welcoming guests, is more important than noting fill them. the presence of God. See, even the Talmud will tell you that it’s okay to prioritize those around you before God. Lastly, I want to return to your main reason as to why you’d like to go to public high school: the Jewish bubble.

You can decide exactly how you want to practice, and While it is true that you will have a lesser amount of peoyou will not be judged for it. You will learn how Jew- ple in your life, each person’s connection to you will be ish moral standards are conmuch, much stronger. Friends, structed. If I told you that you Leon Kass looks at Abram: lost, classmates, teachers — they could only donate either food all be part of your world without any roots or beliefs. will or clothes, you would opt for in a totally unique way. We donating food; you are very However, he believes that Abram are obligated by Rav Yosef to morally practical. According- longs for these roots, a belief to prioritize giving to the needy ly, the 19th century law code of our city before other cities. subscribe to, a faith.

Aruch HaShulchan explains In our world today, our city is that we must feed the hunthe city of Judaism. As Bava gry before clothing the naked Metzia 71a explains, we should (Yoreh Deah, Hilchot Tzedakah, 251:7). It is important donate to a poor Jew before a poor gentile. We as Jews to view the big picture that this law demonstrates. We have been persecuted for centuries. If we don’t support must give to those with immediate health concerns (like each other, who will? Our insistence to help each other as someone who is hungry) before those experiencing a Jews shows itself in the wonderful community of Jewish loss in dignity (clothing the naked). See, you think just high school. Listen, at the end of the day, it’s your choice. like your ancestors.

I hope you make the right call.

So I’d hope that you choose the right path for you. I may Love, be wrong, and you might like public school better. But I think you will miss certain things from Jewish edu- Dad cation. Like Abraham (or Abram at the time), you will “lech lecha” (Gen. 12:1), you will go to yourself, you will P.S. I heard the Jewish high school has free breakfast.

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‫ תורת רושל זל‬ Barrish, from page 7

Letters to a Future Child

Vayikra’s mandate to “not stand idly by the blood of your neighbor” (Vayikra 19:16) and elevates herself into a covenantal community. I have full faith, Amanda, that you, like Rachel, can become a model for upstanding and positive change. As your independence increases, pressure compounds, knowledge deepens, and global awareness expands, aim to perpetuate Rachel’s force of good.

Directly following Sarah’s first assertive action — her harsh treatment of Hagar when Hagar bears a child with Avraham — God establishes a covenantal relationship by rewarding Sarah’s expression of individuality with the highest honor: a name, Sarah, relating her more closely to God (Bereishit 16:6-17:15). Though I in no way condone Sarah’s particular behavior — I would never, never encourage my daughter to harm another nfortunately, however, embodying such righindividual, let alone a fellow woman — I do highlight teousness is far from easy. Emerging into an Sarah’s emergence as an individual and God’s recogniassertive individual is far from easy. So, once tion of her self-transformation. more, we appeal to Torah. Biblical scholar Dr. Avivah Zornberg offers some insight into this complex, conAs Eve and Sarah manifest, the ability to become an fusing phenomena we call life, asserting that “standassertive, self-aware woming upright” — actualizing an — to defy subordination morality and dignity, empaand achieve the inherent po- As Eve and Sarah manifest, the thy and pride — necessitates tential harbored in each life ability to become an assertive, stumbling: a dance. Humans — defines the experience of a self-aware woman — to defy must fall, succeed, and fall covenantal relationship with again to truly experience life. subordination and achieve the community, with God, and with self. Amanda, I wish inherent potential harbored in She poses the question, “how that you radiate confidence each life — defines the experience can one stand at all, if one as you learn, grow, experidoes not know the tremor?”, of a covenantal relationship with ence, understand. Allow your implying that in order to stand intrinsic worth and your in- community, with God, and with self. upright — to live out our full, nate chesed to shine, inspirunique potential and enter the ing your emergence into the covenantal community — huself-assurance of covenantal mans must first cope with the relationships. fear and acknowledge the failure that inevitably accompanies accomplishment (Zornberg, The Beginning of Desire).

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ith your entrance into the covenant of Jewish adulthood, as you know, comes great responsibility.

For precedent of how to thrive within this responsibility, I turn once again to a highly significant matriarch, Rachel. Rabbi Donniel Hartman, in his chapter, “The Religious Ethic of Non-Indifference,” notes the defining attributes of Rachel, writing, “Rachel is deemed to be one of special moral character and a fitting wife for Isaac, by virtue of her care for a stranger in need” (Putting God Second).

Substantiating Zornberg’s thesis, Avraham experiences such a stumble towards the covenantal community in his tumultuous Akedah experience. The pain of Avraham’s binding his beloved son opposes Avraham’s momentary sureness when he anticipates that he and Yitzhak will return from the mountain, as the text states, “Vayomer Avraham el nearav, ‘Shevu lachem po im hachomer va’ani v’hana’ar nelcha ad ko, v’nishtachaveh v’nashuva aleichem. Then Abraham said to his servants, ‘You stay here with the ass. The boy and I will go up there; we will worship and we will return to you’” (Bereishit 22:5).

The paradigmatic upstander, Rachel treats Eliezer, the stranger in her particular narrative, with compassion. Avraham undergoes a tension between confidence and She not only exemplifies admirable individuality in her humility. His confidence is manifest in his prediction active care for the stranger, but employs this individ- that God will ultimately save Yitzhak. uality, this assertiveness, to enact chesed. In actively choosing upstanding over bystanding, Rachel promotes

See Barrish, page 27

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‫ תורת רושל זל‬Letters to a Future Child Weiss, from page 15

is how I live the covenant. Whether it be with your mother, your grandparents, my friends, my religion, What I’m trying to say is you have the power, the ability, and most importantly you. Remember that Judato interpret what the text means! You translate the He- ism and the covenant is found within the people just brew (or if you’re like me, you have other people trans- as much as it is found in your study of God and the late the Hebrew), you read the text, you have the beliefs divine. Look at the Cain and Abel story. I assume and perspectives of thousands of rabbis at your dispos- you have learned about it in Hebrew school up till al! Do not limit the text because this point. You have probably something seems “impossible” learned about how despicable When you read the Bible you or just “unrealistic.” “Adam and Cain was, and I think I’m right must understand that Adam and Eve are not just the first but when I say you have not looked also the paradigmatic man and Eve are not just people, but they too deeply into the text. woman. Cain and Abel are paradigmatic brothers. Babel is the are everybody. You are reading But look. Here it is. God cares quintessential city. By means of the story of humanity. about humans. God cares such paradigmatic stories, the about what happens between beginning of Genesis shows us you and me. In the Cain and not so much what happened as what always happens” Abel story and in others “the only alternative — the (Leon Kass, The Beginning of Wisdom).

Torah’s alternative — is to see human life as sacred.

This remains humanity’s last and only hope” (Jonathan Sacks, Covenant & Conversation: A Worldly Reading of the Jewish People). When Cain murders Abel, God ittle Weiss, when you read the Bible you must under- feels pain. He speaks to Cain stating, “What have you stand that Adam and Eve are not just people, but they done? Hark, your brother’s blood cries out to Me from are everybody. You are reading the story of human- the ground!”(Genesis 4:10). ity. You are reading the story of me, your mother, your brother, your friends, and everybody else. The covenant This is not just me saying be nice to your brother. I want and relationship between youryou to understand that Judaism self and God is not determined Living within the covenant is not is not merely a religion of texts by rabbis, me, your mother, or and study, but of interaction and a life derived from the meaning God. You control your destiny. learning. The covenant is found That’s something you learn from God can give to your life, but a between people just as much as reading the text. Trust yourself. life centered around the meaning it is between God. Learn about yourself. With the right questions, you will find out and purpose you can exact from more about the text and yourself. your life through God. iving within the covenant is not a life derived from And let me expand more on the meaning God can give that. I love telling you about my past. My experience to your life, but a life centered around the meaning and with Judaism. Looking back at my days in high school, purpose you can exact from your life through God. I can reflect on such a pure and loving experience with Just like I cannot force someone to consider choices Judaism. I had this feeling in my heart about my reli- in romance, I can’t force you to accept and love your gion that I had never felt before. Albert Einstein ex- Jewish identity. pertly captures my feelings, writing, “The most beautiful experience we can have is the mysterious. It is the It’s a dilemma I have been contemplating for a while, fundamental emotion which stands at the cradle of and as you can assume, I looked at the Bible for guidtrue art and true science”(Alan Lightman, The Acci- ance. The story of the Akeidah, the binding of Isaac, is dental Universe). an integral narrative for the relationship between Abraham and Isaac.

I try and capture that feeling everyday of my life. That See Weiss, next page

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‫ תורת רושל זל‬Letters to a Future Child Weiss, from previous page In Søren Kierkegaard’s reading of the Akeidah, he writes of Abraham sacrificing his relationship with Isaac for Isaac to believe in God, illustrating the scene with, “Thou foolish lad, believest thou I am thy father? An idol-worshipper am I. Believe thou it is God’s command?

Nay, but my pleasure.” Then Isaac trembled and cried out in his fear: “God in heaven, have pity on me, God of Abraham, show mercy to me” (Kierkegaard, Fear and Trembling).

The narratives in the Torah reflect relationships and truths. So, do I think that I have to offer some great emotional twist and turn for you to love God? No. But I do feel an obligation.

Because while I haven’t defined my belief in God, I believe in Judaism. I believe in the covenant’s power to foster a life full of community, purpose, and happiness. I believe in the power of Torah study. I will not trick you like Abraham does to Isaac, because that is not the relationship I have with you.

It is not the relationship I have with God. I want to give you what God gave Abraham. I want to take you out of your comfort zone. I will not make the promises that God made to Abraham. But you will not need to make the same choices he had to.

“Eight days after you were born, you were circumcised — God further said to Abraham, ‘As for you, you and your offspring to follow which you shall keep: every male among you shall be circumcised. You shall circumcise the flesh of your foreskin, and that shall be the sign of the covenant between Me and you”(Genesis 17:11). The covenant is not something you have to earn.

You were born into it. You have it at your fingertips. All you have to do is jump in. You have the ability to ask the questions. You have the support of the Jewish community right behind you, ready for you to start exploring.

You have me. All. You. Have. To. Do. Is. Jump. In.

Regardless of where the covenant takes you, I have faith in you that you’ll do something great with it. I don’t know what you’ll do. I don’t think you know what you’ll do.

And I think that’s beautiful. When Abraham left his home in Lech Lecha, I don’t think he had envisioned giving away his wife to King Abimelech in Genesis 20.

When Abraham left his home in Lech Lecha, I don’t think he knew he would be questioning God’s decisions in the story of Sodom. Regardless, the covenant took him there. I want you to live. You deserve the covenant. You were born into it for a reason. You are my son, but you are the world’s child. Before life can take you by the hand, you must give it to her.

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‫ תורת רושל זל‬Letters to a Future Child covenant must be defined.

Returning to Bereishit, the Torah gives examples of community and brotherhood that illustrate a violation of the covenant with God and diving image. In the Cain and Abel narrative, both brothers strive to further their relationship and covenant with God. Despite not being prompted, both Cain and Abel give gifts to God (Bereishit 4:3-4). What is their goal in giving these gifts? Although the Torah does not state a reason, it seems that they give gifts to please God, attempting to create a relationship with God through worship. However, when God rejected Cain’s offering, Cain becomes distressed (Bereishit 4:7). In turn, he kills his brother.

God then punishes Cain, and Cain responds that he must avoid God’s presence (Bereishit 4:14).

Dreifuss, from page 5

Cain demonstrates how human instincts cannot be the only force that drive human actions. It seems that he does not instinctively know that killing his brother is wrong. However, God instructs that “halo im teitiv se’et v’im lo teitiv l’petach chatat rovetz v’elecha teshukato v’ata timshal bo. Surely, if you do right, There is uplift. But if you do not do right Sin couches at the door; Its urge is toward you, Yet you can be its master.” (Bereishit 4:7).

However, Jonah, as you see through the Akeidah narrative, covenantal relationships require us to question and examine the bounds, or predicaments, in which we find ourselves to bring us closer to God, a relationship I find, Through advising Cain to overcome primitive pasand hope you find, most true and meaningful. sions and gain control, God attempts to steer Cain and humanity at large toward the vertical axis of a relationship with the divine, which is ordained back in Bereishit 1. However, Cain’s instincts ultimately still ow that I have examined some aspects of the cov- control him (Nahum Sarna, Understanding Genesis, enant that humans have with God, I want to dive 9). Cain disregards the worth of his brother, ordained further into the covenant between humans and in Bereishit 1:27, and he takes away that world. Again, humans. As previously explored, often, these two cov- the attempt to create a covenant with God should not enants overlap and can be fulfilled simultaneously. override the covenant between man and fellow.

However, in order that you can understand how to craft a just society, a more concrete human-to-human See Dreifuss, next page

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‫ תורת רושל זל‬Letters to a Future Child Dreifuss, from previous page Rather, as this narrative teaches, humans should strive to harmonize their covenants to the best of their ability.

Hence, we are our brother’s keepers.

tential destruction, retorting, “ha’af tispeh tzadik im rasha? Will you sweep away the innocent with the guilty?” (Bereishit 18:23). Avraham stands up for the innocent, implying that the innocent should not be destroyed because of the wicked peoples’ actions.

Similarly, the narrative of Sedom va’Amora also shows a The Midrash, Pirkei deRabbi Eliezer, interprets that breach in the covenant between humans, but also teach- Sedom’s main transgression was the inhumane treates how to uphold the covenants in times of potential up- ment of the poor and an absence of hospitality, I can heaval. In the opening pasuk of the narrative of Sedom see how the people of Sedom ignore their responsiva’Amora, God appears to Avraham, but the subsequent bility to act righteously and walk in the path of God. pasuk describes that three people appeared before The Midrash states, “[The people of Sedom] were Avraham, causing Avraham to run and greet them with not sufficiently concerned with the honor of their hospitality (Bereishit 18:1-2). He addresses these men creator to provide food for guests and stranger but as ‫אדני‬, which sounds similar rather they would cut off the and, by certain translations or branches of fruit trees...as not redaction, is read as Adonai or provide benefit to birds of the As Rambam explains, chesed God’s name (Bereishit 18:3). heavens” (Pirkei d’Rabbi Eliezer characterizes actions that 25, part 1). To connect back to As Rabbi Shai Held explains, extend beyond expectations in a Held, Avraham, unlike the peo“Avraham…[embodies] the ple of Sedom, realized his need very paradigm of hachnasat relationship — in a positive light to serve the guests, which reporchim” (“The Face of Guests — to give to others, whether the resented a way to serve God. as the Face of God”). Held other deserves your giving or not. then points out that Avraham Avraham questions God’s moleaves God to be hospitable to tives in the Sedom narrative. these random guests, connectAvraham seeks justice for the ing this situation to a sugya which states, “Welcoming innocent and quarrels with God to achieve his goal. guests is greater than welcoming the presence of the If we see God in the people, then we can truly make Shekhinah, for it is written, ‘My lords, if it pleases you, change by maintaining our faith in the Divine and by do not go past your servant’” (Shabbat 127a). restoring humanity and justice in our human-to-human connections. Responding to sodomic actions is This Talmudic notion, as Held addresses, counters Ki- central to our faith in both God and our community. erkegaard’s famous commentary on the binding of There will always be za’akah, outcry of Sedom, in this Isaac, characterized as the “teleological suspension of world, and we must respond to prevent utter destructhe ethical.” Held notes that Avraham’s encounters are tion. The narrative of Sedom vaAmora teaches that rather “the ethical realization of the theological” (Held). both the covenant among humans and the covenant Avraham’s welcoming guests was not postponement of between humans and God can be upheld simultaneGod, but rather the “highest manifestation” of connect- ously. People must respond to both injustice to uphold ing with God (Held, “The Face of Guests as the Face of both covenants.

God: Abraham’s Radical and Traditional Theology”).

This precedent of responding to injustice relates to the Reading both Held and the narrative of Sedom vaAmo- Jewish notion of chesed. Chesed describes an action in ra taught me how God is in the people. This vague which a person suppresses any judgment and self-interstatement comes into play very specifically both in the est to improve another person’s situation. As Rambam narrative and in my life. Looking to Avraham’s role lat- (Moses Maimonides, 1135-1204) explains, chesed charer in the story, Avraham questions God and, as Rabbi acterizes actions that extend beyond expectations in a David Hartman puts it, morally critiques and judges relationship — in a positive light — to give to others, God (A Heart of Many Rooms). After hearing God’s whether the other deserves your giving or not. threat regarding S’dom, Avraham questions God’s poSee Dreifuss, next page

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‫ תורת רושל זל‬Letters to a Future Child out becoming pompous and deprecating. In other words, doing chesed is not a form of subordination in order to gain status or become more divine. Rather, the goal of chesed is for Jews to carry out God’s vision for the earth by also garnering a sense of appreciation for the chesed God gave to humans by bringing the world into existence.

The Torah commands that Benei Yisrael must “acharei Hashem elohechem telechu.

You shall follow after God” (Devarim 13:5).

Regarding this pasuk, the Talmud in Sotah 14a explains that walking after God means that we must “walk in God’s ways.” The text subsequently details that we must imitate God’s attributes by clothing the naked, visiting the sick, visiting the mourner, and burying the dead.

Because God created humans b’tzelem elokim, an act of abundant kindness to which humans had no entitlement (an act of chesed), humans must walk in God’s ways by striving to give others acts of chesed. For example, since God endowed Adam and Eve with dignity by clothing them, and thus avoiding See Dreifuss, from previous page shame, humans are also commanded to endow others In order to implement God’s hopes for the world, hu- with kevod habriyot. mans must channel their inherent ability to act in the Thus, Judaism crafts a just society by setting standards image of God. of endowing people with dignity and acts of loving kindness not just as a suggestion, but in the form of an actual law. Our covenant is decreed by law, and we must he previous definitions of chesed explain the word engage in the covenant to further craft a just society. from the perspective of a person acting with chesed. However, chesed is also a mechanism for Finally, another aspect of chesed is entering into a manifesting the attributes of the divine on earth, trans- mutual covenant when you act with chesed. When a forming God’s transcendence into imminence. When person acts with chesed toward another person raises God created the earth, God acted with Held’s definition them up, the newly raised person must now act with of chesed. God did not need to create humans, or to cre- chesed toward another, creating a chain reaction. In ate the world at all, for that matter. But out of an abun- his article “The Moral Bucket List,” New York Times dance of kindness, God created what had not been pres- columnist David Brooks discusses an aspect of chesed labeled as “The Dependency Leap.” He talks about life ent previously. as a whole, denouncing the idea that life is an autonoHumans manifest God’s attributes by caring for people mous journey. Instead, he views life as a road in which in excess, just as God did for humanity at the begin- we must reach out to others for help and assist others ning of creation. Because chesed diverts one’s attention who need help. Both sides of the parties will need help away from the self and toward the other, chesed allows at one point, making it a mutual obligation.

See Dreifuss, next page Jews and humans at large to embody God’s ways with-

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Dreifuss, from previous page

just have difficult lives?

Again, the notion of chesed allows humans to synthesize both their covenant with God and covenant with humans. The human-to-human covenant reveals the importance of reciprocity and how mutual love can elevate the covenant’s value.

In other words, I want to support both Jews and nonJews to foster peace and help the needy in general, but Rav Yosef teaches that certain groups must be prioritized before others. These questions are important to me as I believe that giving to those in desperate need overrides other principles. However, many commentators both promote and refute this point.

illustrated through the example of chesed, the A scovenant between humans primarily revolves

around the uplifting of the fallen in a dignified manner to ensure that the fallen can engage in the covenant with God, and with others too. But often, there are often questions about how best to live out the covenant bein adam lechavero. The quandaries in the human-to-human covenant become apparent in the system of tzedakah. As my dear high school Rabbi often asked us, “in a world of infinite need and finite resources, how do you make decisions about how to allocate your tzedakah?” This puzzling question augurs the difficulty that humans face in making decisions that are crucial to the covenant bein adam lechavero, between people.

In Shemot, we learn that giving money has bounds, as it is stated, “Im kesef talveh et ami, ha’ani imach, lo tehiye lo k’noshe, lo tesimun alav neshech. If you lend money to My people, to the poor among you, do not act toward them as a creditor; exact no interest from them. (Shemot 22:24). This pasuk teaches that if we lend money to a Jewish poor person, we must not seek interest rates from the recipient. I like this pasuk, as I believe it sets the stage for giving and tzedakah as a whole; the process is not about personal gains, but rather supporting the vulnerable and fallen.

While Rav Yosef would refute my choice, Rav Moshe Sofer of Germany, commonly known as the Chatam Sofer, would promote my idea under certain circumstances. In his responsum, the Chatam Sofer (Moses Sofer, 1762-1839) commments on this conundrum of the binaries of Rav Yosef, asserting, “if the poor of your city have what they need to live, but just don’t have any extra money [and the poor of the other city don’t have food or clothing], then the poor of the other city take precedence over the poor of your city, for the neediest takes precedence” (She’elot u’Teshuvot Chatam Sofer 2:231). The Chatam Sofer takes the four binaries that are not necessarily interrelated and connects them through an overriding principle: the neediest take precedence when those within your more immediate spheres are taken care of.

Returning back to my rav from high school’s question, the process of giving is challenging because the decisions we must make have the potential to harm our covenants with others. While the covenant bein adam lechavero is precarious, it is also rooted strongly in the idea of the Akeidah — in being bound to a cause or telos. If we have the willingness and diligence to uphold the covenant like Avraham, then we can maintain both covenants.

In the Talmud, Rav Yosef comments on this pasuk from Shemot by clarifying that we must put our people before other nations, the poor before the rich, the poor of your mbedded within the covenant with God and with family before the poor of the city, and the poor of your other humans is the covenant with the self. While city before the poor of another city (Bava Metzia 71a). it would seem that through all the sources I have Clearly, giving requires prioritization of some sort. shown you that Jewish covenants require the utter humbling of the self in place of the Divine or of others in These binaries seem to clarify and make decisions the community, that statement is not fully true. In fact, about giving easier. However, for me and many oth- without the covenant with the self, the covenant that ers, the process only grows more difficult. What if the deals with self-worth and autonomy, humans would not people of another city need more desperately than be able to fully immerse themselves in the other covethe people of your own city? What if they will die nants previously described. without your giving, but the people of your city will See Dreifuss, page 28

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‫ תורת רושל זל‬ Sklar, from page 11

Letters to a Future Child

opt in, even when it is difficult, even when you feel like you have lost faith and there is no point in davening, even The Torah implores us to assist others, through assisting when a tragedy occurs and you cannot find the answer, the vulnerable first as it is taught in the Shulchan Aruch, opt in. It is difficult, but it is the best decision of your life. “we redeem a woman before a man,” unless there is a This beautiful moment of your Bat Mitzvah represents situation of rape, in which the most vulnerable is re- the time in which you are granted the ability to opt in. deemed (Shulchan Aruch, Yoreh De’ah, 252:8). Realize that G-d gave you the power to share, to use your words, to be your brother’s keeper (Bereishit 4: 9). he last component of Judaism I am going to speak Judaism is what grounds me, what helps me discovto you about today is the power of faith. I will start er my place in the world, like Rabbi Simcha Bunim with a story of why your grandmother, my mothteaches: “Every person should have two pockets. In er, covers her hair. It goes back to her grandmother, my one pocket should be a piece of paper saying: ‘I am great-grandmother, and your great-great grandmother. only dust and ashes.’ When one is feeling too proud, You come from a long line of proud, strong Jewish womreach into this pocket and take out this paper and read en. During the Holocaust, Baubie Bee protected her it. In the other pocket should be a piece of paper say- younger sister, risking her life every day so that her sister ing: ‘For my sake was the world created.’” When one is could survive, caring for her, trying to be the best perfeeling disheartened and lowly, reach into this pocket son she could possibly be. Unlike Kayin who does not and take this paper out and read it. We are each the recognize his role as his brothers keeper and “persuaded joining of two worlds. We are fashioned from clay, himself that he could deceive G-d” , she understood her but our spirit is the breath of Hashem. (Martin Buber, role as her sister’s keeper (Rashi on Bereishit 4: 9).

Tales of The Hasidim Later Masters).

When Baubie Bee was transported to Auschwitz, the Nazis Highlighting this tale, it is Judaism that will guide you, forced the women to shave their heads, degrading them that will help you find the balance. You are given sight and stripping away her human dignity. The Rabbis place to the unknown through more questions, through the human dignity as one of the most fundamental parts of comprehension that you need to continue to explore being human, as they discuss the topic of human dignideep, theological questions, but you will never fully ty in relationship to shatnes, mixed wool and linen, in a discover the answers. You will always be on the jour- shuk (Berachot 19b). However, the Nazis just tried to strip ney of Torah learning and of finding your place in the away any dignity, respect, or sense of humanity from these world, discovering your obligation both to the com- women. Baubie Bee cut off the hem of her skirt, creating munity and to Jewish practices. a hair covering as an act of defiance, expressing that they were still human, and that no matter how much the Nazis wanted to achieve their total control, G-d remains in concovenantal community means that although at trol. Similar to a kippah that reminds Jews that G-d is alHar Sinai we all accepted the Torah, took in G-d, ways above them, the head covering was a symbol of faith, and committed ourselves to the role of Judaism, that G-d was still above, protecting the Jewish people. every single day we have the choice to opt in, to wake up early to daven, recognizing one’s personal role in She took a leap of faith, believing even in a time in which society and G-d’s greater power, to support those sit- she gave up so much; she was faced with the need to ting shiva, to keep kosher, and to help others, to not fight to pass down Judaism to her children, as her surplace a stumbling block in front of the blind, and to to vival allows you to be Jewish today, similar like Avraham care for others. who was passed down awareness of “G-d in heaven” to Isaac through the sacrifice. (Søren Kierkegaard, Fear and The Rabbis emphasize this when they “she’lo tishtak- Trembling) Baubie Bee believed that G-d was protecting ach Torat shevi’it,” stating that we must always remem- the Jewish people during every moment in which they ber the spirit and lessons of the law (Rashi on Gittin could have died but they did not, allowing you to be here 36b). Every morning we have the ability to opt in or on this very day. opt out, and now this role is yours. I implore you to See Sklar, next page

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‫ תורת רושל זל‬Letters to a Future Child

Shaina Grossman, Class of 2021 Sklar, from previous page

speak. But that does not mean she does not listen. Judaism teaches humanity to listen, and Baubie Bee lisMy mother covers her hair, paying homage to her tened to me. I visited her with my brother Shai and my grandmother’s bravery and her defiance. mom, your Baubie, and we sang, bringing joyess to her closed, sleepy eyes on her frail body. However, she is strong. After singing Am Yisrael Chai and other jewish songs including some yiddish tunes, we ended our visit verything that is Judaism is more complex than by singing Hatikvah. We belted Hatikvah with such pasthe seemingly random mitzvot. Everything is spe- sion that emotion overwhelmed her. cial, significant, both because of original command and because of newfound meaning through our Baubie could not speak, but, overwhelmed with emorecent memories. You will discover your faith in G-d tion, she was shaking, tears rolling down her cheek. This through your Jewish journey, as Judaism pushes you is the power of Judaism. It is timeless, it is binding, it to believe in the unknown, just as Avraham “affirms a instills hope, and it propels us to be the best human bebelief in God’s providence” (Leon Kass, The Beginning ing we can possibly be. It pushes us to our limits and of Wisdom). Accept this scariness, accept the uncer- beyond. It supports us. It defines us, and now it defines tainty because faith is what guides us. Struggle, push you. Welcome to the community, and I am overjoyed boundaries, realize your place in the world and your and excited to embark on this journey with you. Mazel infinite beauty and importance, and embrace the cov- tov and let us say l’chaim to this simcha and many more, enant through faith. surrounded by parents, grandparents, and great grandparents. No words can truly describe my feeling as you The day that I wrote this back when I was in High enter into this covenant as an adult. I cannot define my School I visited my Baubie Bee. At 97 years old, she is feeling, so I cry, just like your Baubie Bee cried those limited by her Alzheimer’s, laying in her bed, unable to many years ago with me.

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Willis, from page 13

precedence,” regardless of proximity.

One important thing that you must do in relation to tzedakah is deciding where you donate. Unfortunately, we live in a world with infinite need and finite resources. It is so important that you make sure that the money you give to tzedakah goes to the correct people. Luckily, the Talmud can help us out here. There are many laws that dictate exactly where you donate and what you do in certain situations, so I am just going to talk about the most important ones .

From these two sources, we can gather that we should first give to the neediest, and that Jews take precedence.

The ARK is a perfect charity that follows these guidelines. They are an organization that gives money, food, and clothing to the neediest Jews of our community. idea I want to tell you about is the T heidealastofTalmudic tikkun olam. You’ve probably heard peo-

ple talking about tikkun olam, as it has become pretty mainstream knowledge. However, most people probably do not understand what tikkun olam actually means. The Rabbis of the Talmud understand tikkun olam to mean “protecting the system.” What does this mean, you may ask.

There are two sources that really work well together and point to a really great charity to which we can donate. The first law lies in the Babylonian Talmud, where it states: “‘Im kesef talveh et ami, ha’ani imach’ — ami v’nochri, ami kodem. Ani ve’ashir — ani kodem. Onyecha v’onyei ircha — onyecha kodmin. Onyei ircha v’onyei ir acheret — onyei ircha kodmin. ‘If you lend money to any Trust me, I asked that, too. Basically, it means ensuring of My people, even to the that the system, whether poor person who is with Avram was an ordinary man and was this is financial, judicial, or you’ (Exodus 22:24). The other, does not fail. Most of chosen by God, not for his genius, but term ‘My people’ teaches the Talmudic sources apply that if one of God’s peo- because of his boldness. Avram had to professionals, but the ple, represented by ‘My ambitions that most people have, to important thing to remempeople,’ and a gentile both is that you always act make a mark on the world, and God ber come to borrow money with this in mind. Never do from you, My people take saw these ambitions and chose him to something that would enprecedence. The term ‘the go to Canaan. danger the system, whethpoor person’ teaches that er it’s hurting someone or if a poor person and a rich cheating them financially. person come to borrow Really, just make sure you money, the poor person takes precedence. And from don’t mess everything up for someone else. the term: ‘Who is with you,’ it is derived: If your poor person, and one of the poor of your city come to borrow money, your poor person takes precedence. If it is beooking back, I’m just now realizing that I only tween one of the poor of your city and one of the poor talked about how to be Jewish in relation to the of another city, the one of the poor of your city takes Talmud, which was not my intention. So now I’m precedence” (Bava Metzia 71a). This source emphasizes going to talk about the Torah, a book you’re probably that we must prioritize religious, familial and geograph- bored of by now, and all the amazing lessons and readic proximity. ings this ancient text has to offer.

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Commenting on this source, Rabbi Moses Sofer, states the following: “If the poor of your city have what they need to live, but just don’t have any extra money [and the poor of the other city don’t have food or clothing], then the poor of the other city take precedence over the poor of your city, for the neediest takes precedence” (She’elot u’Teshuvot Chatam Sofer 2:231). This source notes that there are situations when “the neediest take

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One of the most intriguing stories in the Torah, Lech Lecha, was my least favorite story to hear before I really learned about it. I had heard it so many times that it had become boring. Yeah, it’s the story about how the first Jewish leader established a connection with God, but it’s so boring.

See Willis, next page

‫ תורת רושל זל‬ Willis, from previous page But if you really look at the text, that boredom vanishes.

It’s not your fault you thought that; you just never really learned the text, or even how to read Torah. There are so many readings and interpretations of this text that it would take months to read them all. One of my favorite commentaries on Lech Lecha is one by Leon Kass (The Beginning of Wisdom). One thing that always troubled me about Avraham is that he seems so unreachable.

Letters to a Future Child

his son, his only son, the son he loves and sacrifice him to God, he obliges. We must take the lessons Avraham, along with the rest of the Bible, teaches us and apply them to our lives.

Another really important thing that the Torah offers is a glimpse into our own life. Through the lens of Torah study, we are able to learn more about ourselves and grow as people. During Junior year, I wrote many journals about how the text that we studied provided me deeper insight into my life. These are important.

How can we ordinary people strive to do the things that Avraham does? Kass’s interpretation speaks to this. The things that you learn from these journals matter He explains that Avram was an ordinary man and was so much more than math or science ever will. They chosen by God, not for his genius, but because of his teach you who you are. This is something incredibly boldness. Avram had ambitions that most people have, important that we learn from the story of the Biblical to make a mark on the world, and God saw these ambi- Bavel. To be an individual in the world is the hardest tions and chose him to go and most important thing to Canaan. This commenyou can do. Take these lesIf you follow these laws, do what is tary changed my view of sons to heart. Do not ever the story, and allowed me right, and be a leader, I promise you forget them. to much easier see myself that you will have an impact on the Ok, now that I have exas Avraham. It allowed me to connect to the text in a world. Not everyone needs to be plained a few basic ideas way that the Torah alone about being a Jew, you’re Albert Einstein.

Sometimes, being could not allow. probably wondering how these lessons apply to you human is enough.

This text, along with Avrain relation to a broader ham’s whole arc, teaches us world. All of these things about the importance of leadership. It shows us that to share one common goal — making the world better. be a leader, we need to be both strong and compassion- Creating a just society. ate. We need to be able and willing to do what we must.

Avraham exhibits all of these traits and is thus an in- Whether it’s giving tzedakah, helping the innocent, or credible leader. Avraham is strong when God instructs simply being you, all of these things can make the world him: “Lech lecha m’artzecha u’mimoladetcha u’mibeit av- a better place to live in for everyone. That is the most icha el ha-aretz asher areka. Go forth from your land, important offering the covenant has for you — the tools from your birthplace, from your father’s house, to the to shape the world. If you follow these laws, do what is land that I will show you” (Genesis 12:1). right, create connections to your community, and be a leader, I promise you that you will have an impact on He is able to leave his home, his native land, to follow the world. Not everyone needs to be Albert Einstein.

God so he will be granted the blessing God promises. Sometimes, being human is enough.

Avraham is compassionate enough to bargain for the lives of the innocent Sodomites, telling God, “Chalilah If all of this seems like too much right now, that’s okay. lecha me’asot kadavar hazeh, lehamit tzadik im rasha. You’ll learn all of these ideas over time. For now, just Vehaya katzadik karasha chalilah lecha. Hashofet kol keep an open mind. Going back to that Zornberg quote, ha’aretz lo ya’aseh mishpat? Far be it from You to do such “[k]nowing oneself…[is] a spiritual ideal, requiring riga thing, to bring death upon the innocent as well as the orous and transformative work.” Put in the work, do guilty, so that innocent and guilty fare alike. Far be it what you think is right, be kind, and I promise you that from You! Shall not the Judge of all the earth deal just- this will all make sense one day. Also, go to Shul often. ly?” (Bereishit 18:25). And when God tells him to take If only for the kiddush.

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‫ תורת רושל זל‬ Dreifuss, from page 23

Letters to a Future Child

Avraham demonstrates.

While Lech Lecha is most famously known as a leap In addition to Lech Lecha, the concept of kevod habriyot, of faith in which Avraham pursues his covenant with human dignity, also defines the covenant with the self.

God, I also believe that the lech lecha narrative is one Examples of carrying out God’s vision include kevod habthat epitomizes the covenant with the self. As Dr. Avi- riyot and living out b’tzelem elokim. God created all huvah Zornberg explains, the phrase lech lecha describes mans, not just Jews, in God’s image. This intrinsic value how Avraham must travel to transform himself. In helps elevate the self-worth of the individual; because I this traveling, Avraham’s beginnings come from his am created in God’s image, I possess worth and deserve need to forget his familto live, and hopefully seek iar self. She acknowledges to thrive.

In choosing God, Avraham earned God’s the mystery of Avraham’s future; he must go away choosing him. By rejecting the urge to However, when examining from everything he has deny God, Avraham determines his the language of this stateknown about himself, yet ment, the Torah does not future through trust and obedience. there is mystery surroundstate, “you are created in ing his future self. the image of God.” Rather, the Torah states, “God creZornberg, quoting the 15th century Italian commenta- ated Man in His own image” (Bereishit 1:27). tor Seforno, suggests that Avraham must bless God. By spreading the words of God, Avraham serves as a bless- Hence, although b’tzelem elokim imbues the individual ing of God. Zornberg also questions why Avraham de- with self-worth, the overarching goal of this creation is served to be addressed by God. As a response, she de- that humans will treat others with dignity, kevod habriclares that Avraham deserved to be chosen because he yot. Every human deserves the worth that you deserve. accepted the blessing. In choosing God, Avraham earned Enhancing the worth of others lies in human’s innate God’s choosing him. By capacities, that derive from rejecting the urge to deny humanity’s creation in the God, Avraham determines Although b’tzelem elokim imbues the image of God. with self-worth, the his future through trust and individual obedience. This acceptance overarching goal of this creation is that This described vision, in its embodies Avraham’s lech leessence, is the culmination humans will treat others with dignity, cha journey. of all three covenants. Hukevod habriyot... Every human deserves mans living out there covZornberg emphasizes how the worth that you deserve. Enhancing enants with God through Avraham’s journey elicits following in God’s image the worth of others lies in human’s innate introspection and self-acand helping to craft a just capacities emanated from humanity’s tualization, which I appresociety by raising the fallciate. Although faith often creation in the image of God. en because of their belief removes focus from the self in their intrinsic worth that and elicits gratefulness and merits kevod habriyot. recognition of the Divine, faith, like in Avraham’s case, requires you to step inside your mind and heart and examine. I find this captivating because it makes the jourguess this speech was supposed to be about your ney of lech lecha even more daunting and mysterious. wedding. At least I didn’t go on to talk about all those embarrassing memories from your childAvraham left all that was familiar behind, journeying to hood. Anyway, I want to relate all that I have taught form a new, faithful self. This understanding defines the about covenant to the significance of your wedding day, essence of the covenant with the self: we must be con- Jonah. The hallmark phrase of any Jewish wedding, bescious in our decisions in life and know that leaving the sides “when do we eat,” is ani l’dodi v’dodi li. familiar self can often lead us to a place of strength, as See Dreifuss, next page

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Dreifuss, from previous page

Another definition of the word bind is “to cause (people) to feel united.” This definition manifests itself in my unThis statement binds you to your paramour in stating derstanding of korban — the uniting between humanity that you are your beloved’s and your beloved is yours. and God. Nonetheless, from the word bind, we also deBy uttering this phrase, you enter a covenant with rive the English word bound. your lover. However, this famous statement applies to all covenants. Ani l’dodi v’dodi li binds you to the fact When we are bound to a cause, we may encounter situathat you are willing to consciously commit to this cov- tions like Avraham in which the ethical, or that which is enant, whether that be with God, with other humans, dear to us, must be given up for the cause (in this case, or with yourself.

God). Ultimately, though, Avraham did not sacrifice his son. However, his willingness lies at the foundation of Earlier in the ceremony, you crushed a glass represent- this narrative and at the core of his loving relationship ing the marital covenant and destruction of the Beit Ha- with God. Mikdash. The shattered glass represents the finality of this marital covenant and your overall pledged commit- Remember, Jonah, that marriage, too, is a covenant, and ment. As I mentioned with the Akeidah, situations arise with that comes sacrifice. I am sure that, even when you in which you, Jonah, will find yourself in covenantal encounter difficulties, you will continue to pursue adpredicaments if you will. ventures and form relationships like Avraham,working to craft a just society for the family that you will build.

Even though the binding literally refers to the fact that Avraham bound Isaac to the the altar, Avraham also Love, bound himself in his covenant with God. To bind oneself like Avraham, a person must commit to a cause or telos. Dad Barrish, from page 17

Strive to attain an Avraham-esque balance — the challenges will take their necessary toll, but enHis humility is manifest in laying his dear- able the triumphs, too, to influence your character. est treasure, the son he loves most, on the altar.

The essence of covenantal relationships lies in your The narrative’s repetition of the word yechid, denot- ability to reconcile the doubt and the pride, the mising oneness, indicates that Avraham ultimately emerg- takes and the intentions, the stumbles and the fluid es from the struggle at one with himself in terms of motions. Do not become discouraged at every mishis counteracting modesstep; remember your inty and self-assuredness. Strive to attain an Avraham-esque trinsic worth and let its glow fuel you persistently balance — the challenges will take their Avraham portrays the onwards, leaving a trail of merit of life’s turbu- necessary toll but enable the triumphs, chesed and positive change lent journey, strength- too, to influence your character. in your wake. No error ening his covenantal can deter your promising relationship through path towards holiness. withstanding conflicting emotions. Amanda, my blessing for you I love you today and every day, Amanda, and I cannot is that amidst this enduring struggle towards wait to celebrate your accomplishments tomorrow and adulthood, you allow yourself moments, like the far into the future. Never underestimate your own valmoment I’m creating now, to stop and reflect. ue, because you will make a difference in this world.

Notice your pace: are you approaching your journey too fast? Do the failures feel excruciatingly long while the achievements feel too short?

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‫ תורת רושל זל‬

Letters to a Future Child

Reflected in the Words of Torah: Windows of Rochelle Zell

We recently installed a new art exhibit in the two main staircases of our school. At the end of each academic year, the graduating senior class selects a quote — sometimes two — that serves as the cornerstone for the graduation ceremony for that year.

views that Rochelle Zell Jewish High School graduates hold as they walk through life.

We learn in the Talmud that a prayer space requires windows (Berachot 34b). Like the windows that are required in our Beit Knesset, these are the windows of Our new exhibit features windows with these quotes our Beit Sefer, our school, our Beit Midrash, our house printed on them, one for each class. Walking up the of study. stairs, we journey through Modern Jewish Thought, Talmud, the Bible, and Western Literature, a rich tapestry Light shines in through windows, and our words of of the education that students receive inside these walls. Torah, travel out of them, as well. Windows allow light to shine in, and also for it to shine outward. But there’s Throughout four years of education at Rochelle Zell another character to windows. They are translucent. An Jewish High School, students mine intricate data item that is translucent allows light to pass through, and points along graphs, peer into microscopes to dis- it also reflects that which is in front of it. cover the unknown, and combine chemicals to create new ones. They learn Hebrew and Spanish, which In this way, as we climb the stairs, we see visually what enables them to communicate with people across the we can feel intangibly — our students and faculty are globe. But more than anything, our students learn reflected in the words of Torah. It is a living metaphor. language that gives them the tools to express themselves, to speak about the ineffable qualities of life.

We look forward to our community climbing these stairs, learning foundational texts in our curriculum, reminiscThe quotes in the stairs speak to the content of our ing about learning at Rochelle Zell, and seeing the refleccurriculum. But more than that, they reflect the world tions of the community that we build together.

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