Cantor Korn

Leigh Korn is the cantor at Temple Isaiah in Lafayette, CA. Cantor Korn received a Bachelor of Music degree from the University of the Pacific Conservatory of Music in bassoon performance. He went on to receive a Master’s degree in choral conducting from the University of Iowa. In 2000, Cantor Korn began his studies at the Hebrew Union College-Jewish Institute of Religion School of Sacred Music, first in Jerusalem, and then in New York. While in Israel, he received the The Rabbi Jason Huebsch Memorial Prize for his work with Tzi’im, a choir of mentally challenged adults, which included preparing them for a performance at the K’nesset. While a student, Cantor Korn served pulpits in Washington Township, NJ and Falls Church, VA. In 2004, he received a Masters of Sacred Music degree, and in 2005, became invested as cantor. He has spent several summers teaching the laity of the Reform movement through the Synagogue Associates and Mifgash Musical programs. Cantor Korn is an active member of the American Conference of Cantors and is currently working with its Task Force for Continued Education to develop a curriculum in the fields of musicianship, conducting and music technology.

Parshat Chukat
Balak: Numbers 22.2 - 25.9

In this week’s portion, Bil’am, is called upon by the Moabite king, Balak, to curse the Israelite people.  When he arrives to curse them, God fills his mouth with words of blessing and the Israelites are spared the power of his curses. We often give Bil’am great accolades as being a non-Jewish prophet.  And yet, the book of Joshua describes him simply as a sorcerer.  So did Bil’am earn or deserve the appellation of Prophet?

Lag Ba’omer 5769

I took an informal survey this week as I encountered congregants to see what people could tell me about Lag Ba’omer. Most people could tell me that it had something to do with the counting of the omer (though many admitted that they weren’t quite sure what the counting of the omer was really about!) It seemed for the most part those I spoke to were grasping at straws to try to find an answer. This is one of those days on the Jewish calendar that people recognize by name but are not always quite sure of it’s significance or practice of observance. So I thought I would devote this week’s message to Lag Ba’omer, which occurs this Tuesday.

Parshat Yitro: Exodus 18.1 - 20.23

Two amazing events two weeks in a row!  Last week, the Jews finally escaped from Pharaoh’s grip.  Moses brought them to freedom by crossing the Sea of Reeds, and led them on their journey toward the Promised Land.  Already this week, they’re receiving the Ten Commandments!

Parshat Vayehi: Gen. 47.28 - 50.26

This According to our annual cycle of Torah reading, we conclude the book of Genesis this week and, thus, bring to a close the age of the Patriarchs and Matriarchs.  With the opening of Exodus, we transition from the story of a family to the story of a nation.  The portion begins with the words Vayechi “Jacob lived” but really is the story of Jacob’s death.  (Interestingly, we saw a similar pattern a couple of months ago when we read “Chayei Sarah” - “the life of Sarah”, which actually is about the death of Sarah.)  This designation is intended to focus on Jacob’s accomplishments while he was alive, not on the fact of his death.

by Cantor Leigh Korn
From the January 2009 Ruach

As a Reform cantor, I am a proud member of the American Conference of Cantors. The ACC was founded in 1953 and represents over 450 cantors in North America and around the world. It aims to support cantors as k’lei kodesh – holy vessels – serving the diverse needs of the Jewish people. As a cantor, I have been charged to be an ambassador for Judaism and Jewish music. The ACC exists to support me in his capacity. The organization aims to draw upon the energies and aspirations of its members through a vision of programs and initiatives that respond to the needs of the greater Reform community. This month I wanted to share with you one of these new initiatives.

Parshat Vayeishev: Gen. 37.1 - 40.23

This week’s portion, Vayeishev, is the beginning of the end of the book of Genesis.  It is the story of Joseph, Jacob’s favorite son, and is the longest complete narrative of any of our patriarchs thus far.  It is truly an incredible story of jealousy, treachery, and deception.  But it is also the story of a man who seems to be able to overcome any misfortune that befalls him.  Most importantly, the actions in this story set the stage for the Israelites’ descent into slavery in Egypt.

by Cantor Leigh Korn
from the November 2008 Ruach

I’m writing this article on my dog’s first birthday. Satchel is my first dog and has truly been a wonderful blessing in my life. Seeing that happy face and wagging tail each day as I come home brings me such joy and satisfaction. He is definitely the light in my life and I can’t imagine life without him.

I was at the dog park recently and someone noticed Satchel’s Star of David leash. She asked me cynically, “So, is your dog Jewish, too?” I thought for a second, and answered, “Well, I’m Jewish, so yes, I would say Satchel is Jewish, too.” Now, of course I know that Satchel’s philosophical perspective doesn’t go much beyond eating, fetching, licking my face, and other sundry dog activities. But I did start to wonder, what does it mean to be a Jew with a pet? So I did some research.

Parshat Re’eh / Deut. 11:26 - 16:17

t was inevitable.  I didn’t want to admit it was going to happen, but, yes, the summer has ended.  For those of us in the Jewish “biz” that always means that our most sacred, most exciting, and busiest season is upon us.  The High Holy Days are no longer on the distant horizon.  In fact, it is this very Shabbat when we announce the month of Elul, the month that precedes Rosh Hashanah.  We do this every month.  We anticipate the coming of the new moon by taking the Torah from the ark and pronouncing words of blessing for goodness in the new month.  But Elul’s arrival marks something more.  Elul is not just another month on the calendar.  Rather, the entire month of Elul is a preparation for the High Holy Days.  I thought this week as we stand on the precipice of this significant month, I would share some ways that you can use the month of Elul to do your own personal and communal preparation for these holiest days of the year.

Parshat Maaseh / Num. 33:1-36:13

When I was in high school, history was one of my worst subjects.  I would not say that I was not interested in the events that we were studying.  It was just that when I was in school so much of learning history was remembering dates and places.  This was not my forte.  I was always struggling to keep the numbers straight in my head (was it the 18th century or the 1800s?!?!) and without having visited places, it was hard to remember all of the names.  In addition, this kind of learning was rather dull and monotonous.  Moreover, I never really understood why all of these details were so important.  On the surface, the opening of this week’s Torah portion seems to be another one of those tedious history lessons. 

Parshat Pinchas
Num. 25:10-30:1

In this week’s portion, Pinchas, God guides Moses as he appoints a successor to lead the Israelites into the Promised Land, since Moses himself will not enter the Land.  We read that “Moses spoke to the Eternal, saying, ‘Let the Eternal, Source of the breath of all flesh, appoint a leader for the community who shall go out before them and come in before them, and who shall take them out and bring them in, so that the Eternal’s community may not be like sheep that have no shepherd.’” (Numbers 27:15-17)  God then singles out Joshua for this appointment because he was “an inspired leader.”  (Numbers 27:18)

Pent. Lev. 25:1-26:2

Parshat B’har begins with an entire chapter dealing with use and ownership of land, the rights and obligations of landowners, and the process of selling and mortgaging real estate.  It also contains laws both about indebtedness and becoming an indentured servant as a way of repaying debts through work.  The chapter also establishes the remarkable practice of Sh’mitah (sabbatical year), allowing the land to lie fallow every seven years, and the Yovel (jubilee year), adding an additional cycle of rest every half century.

by Cantor Leigh Korn
from the May 2008 Ruach

Theologically, Shavuot is undoubtedly one of our most significant festivals. After all, it celebrates the giving of the Torah, God’s gift to the Jewish people, which is the guide for how we are to live in this world. It is about the revelation at Sinai. These events lead us to belief in a God who cares about this world and expects us to strive in our lives to practice what is good and is just. Further, Shavuot was a harvest holiday – the festival of first fruits. And yet, Shavuot suffers from great neglect. It occurs often after religious school is over, so many of us never learned of this holiday, even in our childhood. Further, unlike Chanukah or Passover, there is no Jewish law regarding home practices or rituals on Shavuot. There are, however, practices that are the product of customs and traditions that allow us to observe this often forgotten holy day.

Passover, 7th Day

This week, with the second night of Passover, we began the period called “the omer” which continues until Shavuot.  The omer (literally “a measure”) was an offering of the first of the new grain harvest which was brought to the temple on the sixteenth of Nisan.  The Torah commanded that seven weeks be counted from the time of the offering of the omer.  In fact, Shavuot does not have a fixed calendar date in the Torah, but simply falls on the day after the completion of the omer count.  This period also became known as s’firah - the counting - because of the nightly ritual of s’firat ha-omer, counting the days of the omer.  This is also a period when one traditionally observed the laws of mourning: one could not marry, have one’s hair cut, or attend concerts.

Pent. Lev. 9:1-11:47

This week’s portion begins with the first celebration of sacrifice after the seven day ordination ceremony that marks the investiture of Aaron and his children as priests in the Mishkan - the tabernacle.  The sacrifice on the eighth (sh’mini) day marks the first time that the altar is used for a sacrifice on behalf of the Israelites.  As the ordination ends Moses hands over the responsibility for making the sacrifices to Aaron and the priests.  He says, “Come forward to the altar and sacrifice your purgation offering and your burnt offering, making expiation for yourself and for the people; and sacrifice the people’s offering and make expiation for them, as the Eternal has commanded.” 

Vayakhel Ex
35:-38:20

In this week’s portion, Moses convenes the entire people.  Just as the laws of the Tabernacle end with the laws of the Sabbath, so, too, the actual building begins with a reiteration of the holiness of the Sabbath, mandating that the people refrain from work and from kindling fire on Shabbat.  Moses then calls for contributions from the people and asks those with talent and ability to participate in the project.  Bezalel and Oholiab take the donations and begin to work.  The people join in the work of construction, sewing, and building, and Bezalel turns to fashioning the furniture and many accessories of the Tabernacle.

by Cantor Leigh Korn
from the March 2008 Ruach

Yes, it’s that time of year again. Dust off your costumes, break out the groggers, and get ready to boo Haman. It’s Purim! Purim is the one holiday that gives permission to just let loose in shul.

The Jewish festival cycle is full of different moods. Pesach is full of bittersweet joy; Yom Kippur is full of awe and reverence; Simchat Torah is all about rejoicing. Each of us in our own lives experiences the same range of emotions throughout the year, and the Jewish calendar gives us many opportunities to express each of those feelings. Some of these human emotions are rather challenging for us to express – for example, joy or grief or guilt. What is especially interesting to me is that it is easier for many to feel repentant on Yom Kippur than it is for them to act foolish on Purim. Purim calls upon us to give in to the aspect of our personalities signified by the phrase ad de-lo-yada. This is the state of not knowing the difference between Haman and Mordechai, a time when rules and all our inhibitions are swept under the rug. While some do this by getting drunk, we don’t need alcohol to become blissfully ignorant of reality.

The Talmud says that we fully accept the Torah only on Purim, for only when we can mock the tradition can we fully accept it. Rabbi Michael Strassfeld writes that the threat of the mountain of Sinai hanging over our heads evaporates on Purim. All the smoke and sound of Sinai vanishes and we see clearly the Torah, its great potentials and great dangers. We accept the Torah knowing that once a year on Purim there will be a time to laugh at our own self-righteousness. We can live by the Torah the rest of the year knowing that one day we can let out our repressed feelings as we break all the rules, even turning the Torah on its head. We need Purim to laugh at what we value and therefore gain a real sense of self-worth.

So, fear not and let loose. Let the Mordechais and Hamans in your own persona mingle and rejoice. Join us to celebrate Purim on Thursday, March 20, at 6:30 p.m., children and adults alike. Don’t miss out on this opportunity to Jewish-ly express your emotions of foolishness and glee.

Mishpatim
Exodus 21:1- 24:18; 30:11-16

I was speaking with a friend recently who was looking for suggestions of exotic locations that he might go to on vacation.  He told me he was seeking a spiritual retreat, a place where he could escape the humdrum of every day life and experience some spiritual and emotional intensity.  This sounded fantastic!  I, too, began to fantasize of a wonderful escape where I might have that supreme spiritual high.  Some other-worldly, intense, holy getaway or even a moment where I might truly experience God’s presence.  I began to desire a Moses-at-the-burning-bush moment.  Or even a standing-at-the-foot-of-Mt.-Sinai moment.  But the more I fantasized, the more I realized that these moments are truly rare, and not really necessary.  I think we often think that spiritual moments have to be breathtaking or bordering on overwhelming.  When we have one it can be transforming, but we cannot always live on spiritual highs.  We need something that sustains us through our day to day life and trials.  Thankfully, Judaism gives us that sustenance.

Bo
Exodus 10:1 - 13:16

In this week’s Torah portion, we read that Moses says to the Israelites, “Remember this day, on which you went free from Egypt, the house of bondage, how the Eternal freed you from it with a mighty hand: no leavened bread shall be eaten.” [Exodus 13:3]  The obligation to recall the Exodus from Egypt is stressed many times in the Torah.  We are commanded once a year at the Passover seder to recount in detail the story of our redemption.  Even in our daily and Shabbat prayers, such as Mi Chamocha and the Kiddush, we make mention of our liberation.  So why is it that we place SO much emphasis on this ancient event?  Even in the first commandment God identifies God’s self as the One who took us out of Egypt.  Why not as the One who created the world?  Or the one who gave us Torah?  And why are so many holidays besides Passover, like Shabbat and Sukkot, connected with the Exodus?

by Cantor Leigh Korn
from January 2008 Ruach

The Jewish calendar can often be a baffling thing. We often talk about how holidays are “early or late this year,” when, in essence, they are right when they always are. The reason things seem early or late is we always relate dates to when they fall on the secular or Gregorian calendar. This year Chanukah seemed very early and next year it falls at Christmas time. We can’t really blame anything for this odd occurrence except the moon. Even the lunar calendar is altered sometimes by the addition of a month, so that holidays would still be observed in their correct season.

Miketz Gen.
41:1 - 44:17

When studying halacha, Jewish law, you will find that most of the laws relating to Chanukah are related to the lighting of the menorah, or chanukiyah.  Everything else we do to celebrate this holiday is simply a custom.  The main difference between laws and customs is that laws stem from rabbinic interpretation of the Torah and Talmud which then filter down to the people.  Conversely, customs start with the people and filter up to the rabbis.  Through our customs, we show our love for God and tradition and, ultimately, enrich the Jewish experience.

Toledot
Gen. 25:19 - 28:9

In this weeks portion, we find Isaac in the land of Gerar.  Despite a famine in the land, Isaac has ventured into the world of agriculture, and quite successfully.  The Torah tells us that he sowed in that land and reaped a hundredfold the same year.  As a result, Isaac becomes quite wealthy, and the Philistines become very envious of him.  In their bitterness they stop up all of the wells which his father, Abraham’s servants had dug.  So Isaac, showing some pluck, proceeds to dig the wells again.  The Torah says, “Isaac dug anew the wells which had been dug in the days of his father Abraham and which the Philistines had stopped up after Abraham’s death; and he gave them the same names that his father had given them.”
Now, Abraham’s stay in Gerar could not have been accomplished without the digging and maintenance of several wells.  In order to establish clear proprietary rights, each well was given an identifying name.  Isaac redigs the same old wells and gives them the same names.  Not very inspiring perhaps.  As the thirteenth-century Spanish commentator Ramban remarked, “There would seem to be no benefit nor any great honor to Isaac, given that he and his father did the identical thing!”  So we must ask ourselves, why does the Torah take the time to tell us this story if it is simply a repetition of Abraham’s story?

Noach
Genesis 6:9 - 11:32

We know the content of this week’s Torah portion just by looking at the title: Noach.  Yes, this is the week we read of the terrible flood, the pairs of animals, the ark, the dove, and the rainbow.  What you can’t tell by reading the name of the portion is that there is much more in this week’s portion than just the story of Noah and his family.

Tonight, at Temple Isaiah, we celebrate Simchat Torah.  The rituals of Simchat Torah revolve around the completion and the beginning again of the cycle of Torah readings.  The completion is marked with circling and dancing in honor of the Torah.  With joyous accompaniment by our own youth band, The Mighty Kleztones, we break out in joyous song and dancing.  We form circles around those dancing with the Torah scrolls and the dancing goes on spontaneously, losing ourselves in the fervor of the moment.

In the recent past, Simchat Torah had become very much a holiday for children, perhaps because adults have some reservations about “letting loose” and expressing unbridled joy in public.  I also think though that the relegation of the holiday to children may also reflect our attitude toward Torah.  Often we might feel a more distant or ambivalent attitude than that of the generations before us.  Yet, even with any hesitations, we should still be able to rejoice in the Torah (at least!) one day a year, just as we can rejoice at times in all the relationships in our lives despite our ambivalences about those relationships.  Our tradition teaches that the Torah is “a tree of life to those who hold fast to (or grasp) it.”  Holding the Torah and dancing with it can therefore become an essential kinesthetic experience for us.

Further, I believe that it is important from time to time to be more “childlike”, therefore losing one’s self and tapping into another part of our being through the dancing and singing and celebrating on Simchat Torah.  The dancing calls upon us to throw ourselves completely into rejoicing with the Torah.  Rabbi Michael Strassfeld writes that it is a time of dropping our defenses to express joy when for most of us letting go takes place only at times of tragedy.  By expressing a fullness in relationship to the Torah on this night, we will more easilty be able to express pure love at other moments and in other relationships.

Please join us tonight as we celebrate Simchat Torah with dancing, with prayer, with community.  Let yourself go and feel the power of the joy of Torah.

Shabbat Shalom,
Cantor Korn

by Cantor Leigh Korn
from the October 2007 Ruach

It is pretty rare that cantorial schools make the news. One might suspect (mostly accurately) that cantorial schools exist without the shadow of controversy. What could be so controversial anyway? Simply put, they train individuals in all things Jewish, musical, and liturgical, and turn singers into cantors.

Ki Tetze
Deut. 21:10 - 25:19

The name of this week’s Torah portion is Ki Teitzei, which can be translated as “when you go forth.”  This, of course, has been a recurring theme for the Israelites, as since they left Egypt they have been “going forth”.  They have been traveling through the wilderness for some time now and have already received the Torah.  Now they prepare to enter the Promised Land, but are they ready? 

Cantor Leigh Korn’s column from the September 2007 Ruach

We often translate Yom Kippur as the Day of Atonement. I was recently reading a book by Rabbi Michael Strassfeld who resyllabifies this word. He calls it the Day of At-One-ment, and I found this particularly striking. Yes, it is certainly the day that we atone for our mistakes and the times that we missed the mark in the past year. However, it is certainly a Day of At-One-ment. In fact, this could be said of the entire High Holy Days.

With whom are we “at one”? We are at one with God when we come to synagogue because we have often failed at repentance and we ask God to help us find a way to clean our slates for the coming year. We are at one with our community as we spend the whole day in synagogue recognizing that not only individually, but communally we are in great need of repair. We are at one with ourselves as we are commanded to look deep within and face the reality that we are not perfect. We fast so that we can feel that the natural course of our existence is suspended on this day and in turn learn how to better embrace life.

On these holidays, these days of At-One-ment, may you find your own way to become one with your family, your God, your community and most importantly, yourself.

Shanah Tovah.

Ekev
Deuteronomy 7:12 - 11:25

This week we continue Moses’ sermons to the Israelites.  In what is one of the core sections of the portion, Moses gathers the evidence of Israel’s rebelliousness, particularly the golden calf incident.  He goes on to remind Israel that after the tragic affair of the golden calf, God renews the covenant by instructing Moses to make a second set of tablets containing the Ten Commandments.

Chukat
Numbers 19:1 - 22:1

This week’s portion is called Chukat, which refers to the ritual law that God commands surrounding purification from contamination by a corpse.  Contamination that results from contact with a corpse is mentioned elsewhere in the Torah, but here, the Torah prescribes the method of purification.  In this rite, the blood on an all-brown (“red”) cow is not offered on the altar.  Rather, it is burned together with the cow’s body, so that the ashes may be used as an ongoing instrument of purification.  While this was clearly an important issue to God and the Israelites, it is not one that we can readily identify with today. 

Beha’alotecha
Numbers 8:1 - 12:16

In this week’s portion, we once again find the Israelites kvetching, as we find they were prone to do throughout their long journey through the desert.  The people begin to complain, first at Taberah, where a fire breaks out amidst the people, then at Kibrot-Hataavah, where they cry out for meat.  God is furious with them, and Moses feels the full burden of his leadership, so God agrees to divide his load among seventy elders.  Towards the end of the parashah, we find more grumbling.  This time it is Miriam and Aaron, Moses’ sister and brother, who are complaining about Moses because he married a Cushite woman.  They claim that God also speaks through them.  God though gathers them together and tries to assuage the nagging by asserting the uniqueness of Moses.

Behar-Bechukotai
Lev. 25:1 - 27:34

The Torah is often referred to as “the Tree of Life - Eitz Chayim.”  This moniker implies that the Torah is a guide, a moral handbook of how we should live our lives.  It guides us to do righteous deeds for those in need, treat our family and loved ones with honor and respect, and helps us live Jewish lives full of ritual and meaning.  At times, however, the text bewilders and even angers us.  In Parashat B’chukotai (half of this week’s double portion B’har/B’chukotai), we encounter theology that that many find a little hard to swallow.  In some ways, it represents the pediatric notions of God that many of us had as children.  We are confronted with a God who acts according to principles of logic and justice.  If you follow the commandments you are rewarded with blessings, if you don’t, you are punished with curses.

Achare Kedoshim
Genesis 16:1-20:27

A few weeks ago we read of the death of Aaron’s sons, Nadav and Abihu, who offered a “strange fire” to God and were punished by death.  After a brief interruption last week detailing purity laws, our story continues in this week’s double portion Acharei Mot/K’doshim.  In fact, the title, Acharei Mot - After the deaths, sets the tone for all that we read afterwards.  Following the tragic death of the two sons of Aaron, God appears to Moses and tells him to tell Aaron not to enter the Sanctuary.  The reason given is “because I (God) appear in a cloud on the Ark covering.”  Rashi explains that since God is found there, Aaron shouldn’t enter.  This served as an admonition to the priesthood, because the purification of the sanctuary required the High Priest to enter its innermost region.  If extreme care were not exercised in this endeavor, he would risk death.  But doesn’t it make sense for Aaron to go where God usually appears?  After all, he is the representative of the people to God.  Where else should he go?

Raw.  Bloody.  Primitive.  Crude.  No, I’m not writing a review of the new epic “300”.  These are words that one might use to describe this week’s Torah portion, Tzav.  You see, we read this week of the kodesh kodashim, the most sacred offerings, or sacrifices.  We read in great gory detail of the four different sacrifices: the Olah, the burnt offering; the Mincha, the grain offering; the Chattat, the sin offering; and the Asham, the guilt offering.  If that were not enough, this is followed by descriptions of offerings of lesser holiness, the kodashim kallim.  These include the Korban Todah, the thanksgiving offering..  These were all the means for biblical Jews to atone for wrongdoing and to renew themselves as children of God.

Parashat Mishpatim
Exodus 21:1-24:18; 30:11-16

Just two weeks ago in our reading cycle, the Israelites were freed from slavery.  They crossed the Red Sea and rejoiced.  Last week, we read that they received the 10 commandments.  In this week’s portion, Mishpatim, the Israelites are beginning to realize that there are going to be a lot more than ten guidelines for them to follow.  God has just led them to freedom, but wait.  Now God is going to burden the Israelites with a slew of guidelines and restrictions?  I imagine the Israelites proclaiming, “C’mon God; give us a break!  We survived all those years of slavery and now we’re finally free and you’re imposing all these rules upon us?!?!”  Of course, we know that the Israelites were not simply entering freedom, they were entering a covenant with the source of freedom: God.  Freedom certainly does not come without conditions and restrictions.  Sometimes it might even seem more onerous than slavery.  This is exactly what God is teaching the Israelites in this week’s portion.

Parashat Vayechi
Genesis 47:28-50:26

According to our annual cycle of Torah reading, we conclude the book of Genesis this week and, thus, bring to a close the age of the Patriarchs and Matriarchs.  The portion begins with the words Vayechi— Jacob lived—but really is the story of Jacob’s death.  (We saw the same pattern a couple of months ago when we read “Chayei Sarah”—the life of Sarah—which actually is about the death of Sarah.)  This appellation is intended to focus on Jacob’s accomplishments while he was alive, not on the fact of his death.

Parashat Vayeshev
Genesis 37:1 – 40:23

The character of Joseph is allotted more text than any other person in the Bible except (of course) Moses.  Almost immediately in his very lengthy narrative, we learn a sort of unpleasant fact about him.  It says that “At 17 years of age, Joseph tended the flocks with his brothers, as a helper to the sons of this father’s wives Bilhah and Zilpah, and Joseph brought bad reports of them to their father.”

Parashat Lech Lecha
Genesis 12:1-17:27

When I was growing up, my mother had a cute picture framed in a prominent place in our kitchen.  The cartoon showed a mother hen stooped over her baby chicks, one hand on her hip the other shaking a finger (do chickens have fingers?) and the caption read, “I’m the mommy, that’s why!”  The chicks are looking up with a small amount of fear and a lot of respect at the power of The Mommy.  They do not question the validity of the statement; they take it on faith that if she’s the mommy, this must be reason enough.

Parashat Haazinu
Deuteronomy 32:1-52

Each Shabbat is very special, but occasionally we come across a Shabbat that is so special it warrants a special name.  This is one of those special Shabbatot.  We call it Shabbat Shuvah, the Sabbath of Return.  Shabbat Shuvah always occurs on the Shabbat between Rosh Hashanah and Yom Kippur.  It derives it’s name (as special Shabbatot sometimes do) from the Haftarah portion.

Parashat Ki Teze
Deuteronomy 21:10-25:19

As we know, the original source of Mitzvot (commandments) is the Torah.  Yet, though the commandments are in the Torah, they are not specified nor enumerated there.  It is not until the Talmud that we find that the Torah contains 613 Mitzvot.  The first actual attempt to list the Mitzvot was done by Simon Kairo in the eighth century, while the most significant detailed enumeration of the commandments is Sefer HaMitzvot written by Maimonides in 1170 C.E.  The Talmud divides the mitzvot into two large categories: positive and negative.  They specify that there are 248 positive mitzvot and 365 negative mitzvot.  Some Orthodox Jews strive to achieve all 613 commandments.  As Reform Jews we are not quick to dismiss all 613 commandments but rather we strive to understand them with a contemporary sensibility and try to incorporate as many of these mitzvot into our lives that will fill a significant role in our lives.  This is relatively easy to achieve when we put our mind to it: we must actively engage in the positive commandments and consciously abstain from activity prohibited in the negative.

Parashat Ekev
Deuteronomy 7:12 – 11:25
You’re talking to a friend and she is telling you of a terrible thing that happened and she finally reveals that everyone made it through ok.  You reply without even thinking, “Oh, thank God!”  We throw this expression around all the time.  Often when asking an Orthodox Jew, “How are you?”, they reply with “Thank God.”  To your friend, you use “thank God” to mean, “I am so relieved.”  The Orthodox Jew implies “I’m fine…things could be worse.”  How often do we say, “Thank God”, and really mean it?

Parashat Pinchas
Numbers 25:1030:1

This week’s portion, Pinchas, deals with the rise of a new generation and preparation for the conquest of the Land of Israel.  The new generation, unlike the previous kvetching generation, is very faithful to God and Torah.  God mandates that another census be taken and it is concluded that the generation of the Exodus has died; which fulfills God’s dictate that those rebellious Jews would die in the wilderness and their CHILDREN would reach the land of Israel.

Parashat Korach
Numbers 16:1-18:32

In the beginning of this week’s parshah, Korach, we read how Korach, together with 250 others, tried to rebel against Moses’ leadership.  Korach’s main complaint was that since the whole nation was holy, the children of Israel did not need just one person to be singled out for greatness to rule over them.

Parashat Naso
Numbers 4:21-7:89

One of the duties of the priests was to bless the people Israel.  In this week’s portion Naso, the Torah spells out word for word what that blessing is to be.  It is what has come to be known as Birkat Kohanim, or the Priestly Blessing.  Each morning and evening following the daily offerings in the Temple, the priests would ascend a special raised platform, place their tallitot – prayershawls – over their heads, raise their arms, spread out their fingers in a special fanlike gesture (see Mr. Spock’s Vulcan Salute on Star Trek), and pronounce these three blessings:

Parshat Behar – Bechukotai
Lev. 25:1-27:34
Parshat B’har, the first of this week’s double portion, begins with a chapter devoted to the use and ownership of the land, the rights and obligations of landowners, and the process of selling and mortgaging real estate.  It contains laws dealing with indebtedness and indenture, and it establishes the practice of sh’mittah – sabbatical year – which allows for the fields to lie fallow every seven years, and yovel – jubilee year – which adds an additional cycle of rest every half century.
By establishing laws regarding land, God is stressing that “the land is Mine; you are but strangers resident with Me.”  If God is the only rightful land owner, our job is to maintain the land on behalf of its veritable owner.  As a sign of God’s authority, the people are commanded to “proclaim liberty throughout the land for all its inhabitants.”

Parashat Tazria - Metzora
Leviticus 12:1 – 15:33

Ah yes, Tazria and Metzora. These are the portions that B’nai Mitzvah students dread having to chant on their special day. It’s not that there is anything particularly difficult about these portions; it’s that they will have to write a D’var Torah on these esoteric subjects. You see, Tazria/Metzora begins with a section on purification regulations concerning a new

Column from the May 2006 Ruach

I never really imagined it would cause such a stir. It was the afternoon before Purim and I was starting to get my costume together. My sister had given me explicit instructions about what I should wear so that I would look like an authentic 1950’s greaser. I put on my Converse high tops, dark blue jeans, and white t-shirt. I slicked back my hair with the requisite amount of hair gunk, but as I looked in the mirror I realized that something was in the way of having that authentic 1950’s look. And that’s when I did it. I shaved. I never expected quite the reaction I received. Everyone had to share their opinion on it. If I were to tally the “votes,” it was a landslide – clean shaven won. It really struck me that the Jewish community had such a preference for my goatee-free look. Where had the love gone for the facially hirsute Jewish man? I thought that facial hair was practically a fixture of the prototypical male Jew. I decided to do some research into the history of the Jew and the beard.

In biblical times, the beard was regarded as a symbol of male attractiveness and virility while a shaved face was a sign of humiliation. When King Hanun accused King David’s courtiers of being spies plotting to overthrow the government, he “clipped off one side of their beards … and sent them off.” Understanding their deep humiliation, David ordered the men to hide in Jericho until their beards had grown again. Further, shaving was an indication of intense grief and bereavement. Ironically, since many Jewish men are now clean shaven, growing a beard – as opposed to shaving it – has become a sign of mourning.

The Torah expressly prohibits shaving “the side-growth of our beard.” The reason for the ban on shaving this area of the beard was to distinguish the Israelites from the priests of pagan cults, who ritually shaved certain areas of their faces to designate their sacred status. The Mishnah codified the biblical law not to “mar” the corners of the beard, while the Talmud termed the beard “the glory of the face”, a sign of maturity and piety. For the kabbalists, hair possessed great mystical significance. A man’s beard represents the beard of the Holy Ancient One, the point of Creation when divinity flows to the world. The beard is also mystically associated with God’s mercy. Thus the kabbalists prohibited even the shortening of one’s beard. The Chasidim of Eastern Europe adopted this practice.

Today, some strictly observant Jews do not shave or even trim their beards, as a sign of their devotion to tradition. Some Jews do not cut their beards or shave during the period of the Omer and for the three weeks preceding Tisha B’av, due to the mournful tone of these periods. The Shulchan Aruch ruled that as long as a single razor is not used, it is acceptable to remove all facial hair, which explains my modern Orthodox friends’ clean-shaven faces.

Well, I’m sure it comes as no surprise that Judaism has a lot of differing opinions on the topic throughout our history. Where does that leave this goatee-less cantor? Do I go with the Torah, Talmud, and Kabbalists and let it grow back? Do I listen to the words of the Shulchan Aruch and continue to shave with my electric razor? I think, for now, I will listen to the other tried and true Jewish source of knowledge and wisdom – my mother, who will gleefully declare that she likes what Purim has done to my face.