Rabbi’s Message, April 15, 2025
By Rabbi Lauren Ben-Shoshan
The creation of our new Mountain Jewish Haggadah came from a deeply personal place. As I prepared for our community seders this year, I found myself drawn—yet again—to my favorite of the Four Children in the traditional Haggadah: the so-called “wicked” child.
It’s a complicated love.
The question that child asks—“What does this mean to you?”—can sound dismissive, even defiant. But I love to take that question seriously. I let it sit with me, poke at me, and even provoke me. Over and over again, as I worked on this haggadah, I asked myself, sometimes with genuine exasperation, “Why bother?”
Why bother telling these stories again? Why gather around tables year after year to recall ancient miracles, recite old words, sing the same songs?
The answer came, as it often does, in the wisdom of both our tradition and our lived experience. In one section of our new haggadah, we shared findings from a study at Emory University that found that family stories are typically shared during meals, holidays, and vacations. These shared moments build what researchers call the intergenerational self, a sense of rootedness in a family story that transcends one’s own life. And this rootedness, they found, is closely associated with resilience, emotional well-being, and even better educational and clinical outcomes.
The researchers describe three types of family narratives:
The ascending narrative: “We came from nothing and rose to success.” (Like we find in the Cinderella Story)
The descending narrative: “We had everything, and then we lost it.” (Like we find in a Greek Tragedy)
And the healthiest one of all: the oscillating narrative—the story of ups and downs, hardships and triumphs, woven together by the enduring strength of a family.
This third story is the story of the Jewish people.
And every time we tell it—at our seders, around dinner tables, on holidays and in holy moments—we pass that story to both the next generation and also to our ever-growing selves. We say: this is our story, too. Not a perfect story, not a straight line of glory or despair, but a real story. A human story. A Jewish story.
So yes, I asked “Why bother?” again and again while creating this haggadah. And the answer I came to is simple and ancient and urgent:
We bother because our stories help us with ometz lev - the strengthening of our hearts - the courage and resiliency life asks from us.
We bother because our stories bind us to one another, strengthening our connections and community and our emotional well-being.
We bother because we are still writing the story - one of growth and joy and courage - together.
You can find a pdf copy of our Mountain Jewish Haggadah here.
With gratitude and hope,
Rabbi Lauren
Note from the President: Passover Thoughts
Thoughts from the NTHC President Heidi Doyle
As we approach Passover, I would like to share a personal story that illustrates the profound meanings of freedom and social justice.
From 1993 to 1995, our family lived in Saudi Arabia, where we were the only Jewish family in the country. Navigating life as Reform observant Jews in a nation that officially supports the Arab League stance against Israel presented unique challenges and memorable experiences.
During our time there, we were fortunate to befriend a wonderful expat family who shared our love for camping and adventure. One spring break, we embarked on a challenging 12-hour drive and a three-hour ferry ride to the Farsan Islands off the southeastern coast of Saudi Arabia. That year, we celebrated Passover on the shores of the Red Sea!
Our traditional Seder embraced the readings from our family Haggadah, featuring familiar foods that we improvised, as kosher for Passover items were lacking at the Post Exchange and local Safeway. As we sat in our camp chairs, recounting the Exodus from lands just across the horizon, the significance of this ritual resonated deeply within me. Passover is so much more than a week of matzah and peanut butter; it embodies our gratitude for the tenacity and faith of our ancestors. It inspires us to build on this legacy, urging our community to seek justice in a world where, too often, human rights take a back seat to economic “progress.”
Now, having settled in North Lake Tahoe, we eagerly anticipate celebrating Passover with our extended family of cherished friends at the community Seder. Together, we will honor our individual and collective journeys while we identify ways to contribute to a better world. This Passover, I hope you too experience your own Red Sea moment.
Warm regards,
Heidi Doyle, President
North Tahoe Hebrew Congregation
Tahoe Music Alive comes back to NTHC!
Performance on Sunday, April 27, 2025 at 2pm
The Grammy Award-winning Catalyst Quartet, renowned for their dynamic performances and innovative approach to classical music, is set to captivate the NTHC audience with a special concert featuring acclaimed clarinetist Todd Palmer. This performance, the first of four chamber concerts in the 2025 Series of Tahoe Music Alive, promises an unforgettable evening of artistic excellence, redefining the chamber music experience for both seasoned concertgoers and newcomers alike. Special discounts for youth. READ or LISTEN to background on the program here. Get TICKETS here.
NTHC has hosted Tahoe Music Alive in the past, such as a performance by virtuoso Elizabeth Pitcairn and the Red Mendelssohn Stradivarius on September 15th, 2015 as a part of the Tahoe Symphony Orchestra.
We are happy to bring these musical performances back to the North Lake Tahoe community!
Rabbi’s Message: April 1, 2025
From Rabbi Lauren Ben-Shoshan
Starting today, Rabbi Evon is headed off to the second half of his sabbatical! We will miss his leadership over the next three months (he returns on July 1, 2025!). However, sabbaticals have a long history and are considered a vital custom in the Jewish people.
In Jewish tradition, the concept of sabbatical is rooted in the Torah, where it is referred to as the Shmita year. Every seven years, the land in the Land of Israel was to lie fallow, with no planting or harvesting, as a way to allow the land to rest and renew (Leviticus 25:2-7). This divine commandment reflects a broader principle in Judaism that stresses the importance of rest, not only for physical well-being but also for spiritual rejuvenation. The sabbatical year is seen as an opportunity for the community to focus on spiritual growth, charity, and reconnection with God. The idea that both the land and its inhabitants require periodic rest from their labors underscores the Jewish belief in the sanctity of balance between work and rest.
This concept of periodic rest extends to the weekly Shabbat, which provides a model for the sabbatical. Every seventh day, Jewish people refrain from work to commemorate God’s rest after creation (Genesis 2:2-3). This weekly rest not only benefits the individual’s physical health but also fosters spiritual mindfulness, helping to re-center the soul. Just as Shabbat serves as a weekly mini-sabbatical, the Shmita year extends this concept to a broader, communal level. The idea is that time spent in rejuvenation—whether of the land or the individual—is necessary for the flourishing of both body and soul.
Scientifically, the benefits of taking a sabbatical or extended break have been widely documented. Studies in psychology indicate that extended time away from the pressures of work can lead to significant improvements in mental health, creativity, and productivity. For instance, research published in the Journal of Applied Psychology demonstrates that time off can reduce burnout, alleviate stress, and foster a sense of personal growth and fulfillment. A 2018 study by the American Psychological Association highlighted that periods of rest can boost cognitive function, improve focus, and increase long-term job satisfaction. The brain, like the land in the Shmita year, requires time to recuperate and recharge in order to function at its highest potential.
Moreover, sabbaticals offer a chance for individuals to reevaluate their priorities and gain a fresh perspective. The Harvard Business Review notes that extended time away from work can provide the mental clarity necessary for making vision-oriented decisions. These breaks allow individuals to step out of their routine, reflect on their personal values, and return with a renewed sense of purpose and direction. Thus, a sabbatical serves as an important tool for psychological and emotional renewal, allowing people to reconnect with themselves and their goals.
The Jewish tradition views rest as a holy and sacred practice. The concept of Shabbat and Shmita teaches that rest is not merely a break from work, but an essential part of human existence that fosters holiness, creativity, and spiritual growth. The holiness of rest is not simply about physical relaxation; it is about renewal—both of the body and soul. Taking time for rejuvenation allows us to better serve others, to deepen our connection with the divine, and to be more present in our daily lives. In embracing the sanctity of rest, we affirm the value of self-care and the recognition that true productivity and joy come not from ceaseless labor, but from balanced and intentional renewal.
Wishing you a balanced week—
Rabbi’s Message: March 25, 2025
By Rabbi Lauren Ben-Shoshan
The Talmud records this story:
It is said that on the day that Rabbi Yehuda HaNasi died, the Sages decreed a fast, and begged for divine mercy so that he would not die. The maidservant of Rabbi Yehuda HaNasi ascended to the roof and said: “The upper realms are requesting the presence of Rabbi Yehuda HaNasi, and the lower realms are requesting the presence of Rabbi Yehuda HaNasi. May it be the will of God that the lower worlds should impose their will upon the upper worlds.” However, when she saw how many times Rabbi HaNasi would enter the bathroom and remove his phylacteries, and then exit and put them back on, and how he was suffering with his internal disease, she said: “May it be the will of God that the upper worlds should impose their will upon the lower worlds.” And the Sages, meanwhile, would not be silent (i.e., they would not refrain from begging for mercy so that Rabbi Yehuda HaNasi would not die). So the maidservant took a pot and threw it from the roof to the ground. Due to the sudden noise, the Sages were momentarily silent and refrained from begging for mercy, and Rabbi Yehuda HaNasi died. (Babylonian Talmud Ketubot 104a)
Early last autumn, my mother was diagnosed with a rare kind of lymphoma. Throughout her treatments and trials, we prayed for her complete recovery. It did not come, nor will it. While our lower realms have kept her with us for this long, we know that the will of the upper realms will not be denied for much longer. This past week, my parents moved into our house so that my mother may enter hospice and die surrounded by the love of our family.
As our family walks gently through this time, we deeply appreciate your loving care. We know that the time for shattering is coming.
—
If you notice that Rabbi Lauren is particularly slow at her email and responses these days, you are right! It is not personal or intentional; it is simply situational. Please feel free to utilize our administrator to get on Rabbi Lauren’s calendar or to help highlight any issues or concerns.
Rabbi’s Message: March 18, 2025
In this week’s Torah portion, the Torah’s greatest named artist, Bezalel, makes an appearance. Bezalel is described as endowed with divine spirit of skill, ability, and knowledge in every kind of craft. In the midrash Ein Yaakov, Rabbi Samuel Ben-Nachmeini describes Bezalel’s artistic abilities as a kind of wisdom. Later, in the Ein Yaakov, Rabbi Abuhu remarks that “What you infer from that passage, we derive from another; it is written (Ex. 31:6.) ‘And in the heart of all that are wise-hearted have I put wisdom.’”
What does it mean to be “wise hearted”?
Within the Torah, the phrase is rarely used - twice to describe Bezalel’s brilliance, and once to describe Oholiab son of Ahisamach, of the tribe of Dan, who worked in collaboration with Bezalel and all others who helped them build the Tabernacle. However, versions of this phrase are used twice more in the Bible as a whole, specifically in the book of Proverbs.
Proverbs 24:3
A house is built by wisdom,
And is established by understanding;
Proverbs 3:19
Adonai founded the earth by wisdom;
God established the heavens by understanding;
Each of these examples comes from moments in which one person (or entity) has a vision of what is possible - a holy space of the traveling Tabernacle, the warmth and comfort of a home, the majesty of Creation - and then partners with others to make this happen. All of these things - the erection and maintenance of our holy spaces, the construction of our housing, the cultivation and preservation of healthy Creation - require collaboration with others. While wise heartedness seems partially endowed, it is also clearly an attribute built in partnership and collaboration with others.
Communities are no different. Fostering wise-heartedness - bringing the gifts of one’s own heart and being open the heart’s gifts and passions from others - is part of the divine artistry that crafts supportive connections. It is one of the greatest underpinning hopes for our policy of co-creation. After all, even from the foundations of our sacred stories, wise-hearted co-creation is how we build our holy spaces, our homes, our celebrations of Creation. In this season, as we celebrate the joy of Purim (whose schpiels require collaborative teamwork!) and look forward to re-telling of our collective narrative during our community Passover seders (see below for information!), we hope that you will consider lending a wise-hearted hand.
Member Highlight: Ina Bauman
Ina and Steve Bauman joined NTHC in 2011 after seeing an invitation in the Sierra Sun to attend a summer concert at Ernie Grossman & Margaret Lewicki’s home. She talks about creating community in Tahoe and why she thinks it is important to vote in the upcoming World Zionist Congress (WZC) election.
We were warmly welcomed into a crowd of about 50 people, most members of the congregation. Being we hoped we’d spend about 35-40% of our time in Truckee, we wanted a Jewish life in the mountains. I served on the board for seven years and was membership chair for eight. Now, more than ever in our lifetime, is the time to belong and support Jewish identity.
We started visiting Israel in the late 1980’s. It was love at first visit although the inequity between Reform and Conservative people vs Ultra Orthodox was startling. As we returned on future trips over the next several decades we had the honor and pleasure of being at the groundbreaking of two Reform Synagogues and a Community Center. All three are now thriving with Reform Jewish life and people practicing their religion, and not merely “being Jewish “ in the land where Hebrew is the language and every holiday, no matter how minor, is celebrated passionately.
When a Rabbi in our Temple in Los Altos Hills asked if I would co-chair the World Zionist Congress (WZC) election campaign at Beth Am, I knew I had to say yes. Everything we believe in for progressive, egalitarian, equality and security for Israel is determined by how many seats we have at the 39th WZC congress. Please vote Reform, #3 on the ballot, and help the Reform movement survive in Israel and help Reform congregations and causes get a significant share of the 1 billion dollars to be distributed by the elected congress this coming October.
The WZC election empowers voices shaping Israeli society. It oversees key institutions in Israel encompassing land, welfare and identity.
From March 10 to May 4, 2025, American Jews have the unique opportunity to vote for their representatives to the 39th World Zionist Congress. This is the most powerful way to have your voice heard in Israel, make an impact on Jewish communities worldwide, and stand up for Zionism.
For more information on the 21 slates running, their platforms and candidates, and how to vote, please visit azm.org/elections or www.vote4reform.org.
Rabbi's Message March 11, 2025 - Leading to Purim
Shalom,
It's that time of year again when we see the world a bit askew - Purim. The world is upside down, our tradition teaches, and we blur the line between good and evil for just a moment. Each year, when reading and exploring the Book of Esther, there are different pieces that grab my attention. The scene when King Ahasheurus seeks advice from Haman - BOOOOOO, about how to honor someone whom he forgot to honor, strikes me as perhaps the most humorous moment of the whole story. It is, perhaps, the quintessential foreshadowing moment. As the King is sleepless and discovers the omission of honoring Mordecai, the following ensues:
Haman entered, and the king asked him, “What should be done for a man whom the king desires to honor?” Haman said to himself, “Whom would the king desire to honor more than me?” So Haman said to the king, “For the man whom the king desires to honor, let royal garb which the king has worn be brought, and a horse on which the king has ridden and on whose head a royal diadem has been set; and let the attire and the horse be put in the charge of one of the king’s noble courtiers. And let the man whom the king desires to honor be attired and paraded on the horse through the city square, while they proclaim before him: This is what is done for the man whom the king desires to honor!” “Quick, then!” said the king to Haman. “Get the garb and the horse, as you have said, and do this to Mordecai the Jew, who sits in the king’s gate. Omit nothing of all you have proposed.” So Haman took the garb and the horse and arrayed Mordecai and paraded him through the city square; and he proclaimed before him: This is what is done for the man whom the king desires to honor! (Esther 6:6-11)
For Haman - BOOOO, in this moment, the world is turned upside down. Even for Mordecai, who, along with his people, have been condemned, is now paraded as a hero by the very man seeking his destruction. The world is turned upside down. It all begs the question, “Is this dark humor?” Or, could it be the utter absurdity of the story itself? Maybe it is just a literary device to show just how quickly the state of affairs can change. In the end, we know that Mordecai, Esther, and their people are saved from destruction and Mordecai is yet again going through a wardrobe change out of his sackcloth and ashes.
However we read this story, our charge is to celebrate, yes, but it is also to recognize the power we have in our destiny. It is not left to chance, but it is the outcome of our choices, our striving to impact the world around us. May this Purim lead us all to own our identity as Esther, to be proud as Mordecai, and not succumb to the powers of evil. May we ensure the lines between good and evil are not blurred simply by the clothes we wear, but by our actions and our commitment to a better tomorrow.
Chag Purim Sameach,
Rabbi Evon
PS. Check the web calendars for our Purim events over the coming weeks!
Rabbis’ Message: March 4, 2025
Parashat Tetzaveh
This week’s Torah portion, Tetzaveh, is a rather long and continuous description of how to make the priestly garments (and a few other priestly objects). While typically the Torah practically boasts its writing efficiency, the meticulous description of consecrated clothing and adornments, like the breastpiece, ephod, robe, fringed tunic, headdress (with diadem!), and sash, found within this week’s Torah portion would make even a fashion commentator at the Oscars swoon.
While the amount of space dedicated to these details highlights the importance of these objects to the ancient Israelites, all of this description raises the larger question: how do we make something holy?
It is clearly difficult to construct these garments; after all, lapis lazuli doesn’t turn itself into sowable beads. The amount of detail given within the Torah portion - from the carved wording on the frontlet’s seal to its placement on the headdress - only reminds us of how much time and focused attention was needed to be spent on a project like this. The weaving on the linen fabric alone could take up to a couple of weeks to complete.
I would argue that it is not actually the objects themselves that are the reason that the Divine declares them holy at the end of this Torah portion. Rather, the crafted art is physical embodiment of the time and intention that someone dedicated to these objects. These segments of the artist’s time will never return to them; they are a gift to the community who will witness and appreciate their art. These intentions to create something meaningful are a gift that blesses the community’s efforts to sanctify the moments of their lives.
The time - these segments of our lives that will never return - and the intentions - the feelings that are imbued into the objects - are the holy contributions to the community. In return, they aid in sanctifying the ancient Israelites’ worship.
We are blessed to do the same today. Whenever we choose to co-create - to give gifts of our time and intention and creativity and talents to the community - we reenact the work that made these same priestly garments holy. We offer these pieces of our lives and hearts to our community; we are blessed with holiness in return.
Thank you for being a part of our community.
Rabbi's Message Feb. 25 2025 - Terumah
Instruction Manual with Contribution
Shalom,
Lately, I have been yearning for an instruction manual. I fondly recall my grandfather, may his memory forever be a blessing, always reading instruction manuals. Whether it was the new desk and bunk beds from Room and Board we put together, or a new bicycle, we always began with the manual. Then, it was a bit annoying. For many experiences with my grandfather, we were doing household repairs, putting things together, and even taking them apart. And, we always began with the instruction manual.
I want an instruction manual for life at this moment. I want to have a guide to turn to in order to know. Whether it is parenting or in my professional roles, supporting my extended family from afar, or navigating through the strife in our world at this moment, a manual would serve me well. Yet, we know there is not a comprehensive guide to life. But, we do have volumes of our sacred literature to lean on, and perhaps there is guidance there.
This week in Torah, we are continuing our travels through the wilderness. Our forty year sojourn opens a new chapter this week in the building of the mishkan, the Tabernacle… something I always picture as a sanctuary on wheels. We are given an intricate instruction manual for this project. The overall goal, as we learn in Exodus 25:8, “Let them make for me a sanctuary, that I may dwell among them.” It is about creating both physical and spiritual space in the community. We have all the details outlined in how it shall be constructed, what the adornments should be, and even the furnishings within.
This instruction manual is other-worldly, it is holy. It holds a magic ingredient to the recipe of this sacred construction project. The opening of the portion begins, “Tell the Israelite people to bring Me gifts; you shall accept gifts for Me from every person whose heart so moves him.” (Exodus 25:2). This special ingredient is less about the items contributed to the project, and it is more about the hearts that are moved. You see, in order to tackle the challenges that life presents us with, we must be moved to construct a world in which God, Divine, Mystery of Creation, whatever it is one believes, may dwell among us.
When I yearn for those moments with my grandfather, I know that I am picturing an easier time, a time, perhaps, of innocence for me. And, I know that he was not only fixated on the manuals for their guidance, but to be that guidance for me. Our story, our rich tradition gives us guidance to build something grand together, a better world. It's up to us to discover how we are moved to contribute towards tomorrow.
Shavua Tov,
Rabbi Evon
Rabbi’s Message: February 18, 2025
Here within the United States, this week marks Repro Shabbat. As a part of the work of the National Council of Jewish Women, Repro Shabbat falls annually during our reading of Parashat Mishpatim and is intended to raise awareness of reproductive rights and Jewish tradition.
Parashat Mishpatim is often referred to as the foundation for Judaism’s approach to reproductive health and rights, in addition to an important underpinning to our understanding of when life begins.
“Geeze, Rabbi,” you might say, “This is starting to seem really political.”
The politicization of bodies - particularly, women’s bodies - is not how I see the world. Unsurprisingly, I see our bodies through a theological lens.
To me, simply, each of us is b’tzelem Elohim, created in the image of God. Our lives and bodies are sacred. But also, life does not begin at conception within Judaism. In Jewish tradition, life begins at birth, specifically, one’s own ability to take a breath. For anyone who has been pregnant or loved a pregnant person, you know that this leaves a gaping 40(ish) week liminal space. In this space hangs the potential for life; it is a time of both grace and sheer terror. It is a time laden with gift and deep unknowing.
As a mentally protective measure, we often fool ourselves into thinking that this time is blessed and the uncertainty that we feel has more to do with “which kind of nice Jewish doctor will this child turn out to be”. We ignore the real, existential terror of this time and the breath-taking chasms of its true uncertainty. The fundamental truth causes us to recoil: while we can do our best - eating right, exercising, and taking our vitamins - we have no real control over the bodies in which we live or their capabilities.
There are many of us who are forced to face the horrific realities of what this can mean unveiled and unvarnished.
During this Repro Shabbat, I want to share with you not the discussion of an unmarried teen that so often gets thrown around in the media as a part of anti-abortion, politicized rhetoric. Rather, I want to share with you the kind of story that I - as one of the rabbis and pastoral guides within our community - actually hear the most about. Specifically, the horrifically raw confrontation of how truly difficult it is for one body to make another, all of the things that can (and do) go wrong, and how reproductive healthcare truly is heartbreakingly life-affirming for so many. This narrative is triggering - after all, one in three women experience miscarriage and many of us are keenly aware that the proverbial Angel of Death often stands hand in hand with the Angel of Life - so I will link it here for you to click through, if it is healthy for you to do so.
Not to state the obvious, but believing that we are all b’tzelem Elohim means believing that others are a part of that “all”. It means trusting that when important decisions need to be made for their own bodies, that they will endeavor to hear the Divine spark that resides within them, just as each of us endeavors to do so too. “They” are a part of our “we.” This means trusting that, as each of us navigates the depths of life’s uncertainties and lack of control, each of us will do the best that we can in order to honor that Divine spark. Believing in b’tzelem Elohim means trusting all people with their own bodies, and that includes women. And it means that just as each of us would want access to life affirming care for ourselves, no matter which body parts need that care, so too, do others deserve and have the right to unfettered access to medical care.
If you are experiencing infertility, loss, grief, or reproductive health challenges, there are Jewish resources available. Please call the office to set up an appointment with Rabbi Lauren.
Rabbi’s Message: February 11, 2025
I have been watching a lot of Star Trek recently.
I have a deep love of Star Wars - I wrote at least one thesis as the original trilogy as my background “music” - but with all of the anxiety that currently fills my news feeds these days, Star Trek is my preferred space opera.
Established by nice Jewish boy Gene Roddenberry in 1966, Star Trek was originally a response to the Cold War. Inspired by Gulliver’s Travels and Wagon Train Westerns, Star Trek is a space adventure and morality tale wrapped into a single, submarine-capsule of a series. Growing up in Virginia, where many of the parents would take turns teaching the synagogue’s teens, it was also how we learned ethics from our teacher, Frank Kohn. We would watch an episode of either the original or the Next Generation shows; and then we would discuss the ethical issues that arose and the Jewish values we could find in Gene Roddenberry’s modern morality tales. The problems that the crew faced were varied - how to communicate with a comet or set boundaries with a never ending number of tribbles. However, when one stepped back, the path to the solution was often the same.
This week’s Torah portion, Yitro, establishes that same path. In it, Moses’ father-in-law, Yitro (or Jethro) travels through the desert to visit his daughter and her newly formed people. Yitro watches as his son-in-law, Moses, adjudicates problem after problem that the Israelites bring to him. Yitro observes the wide variety of issues brought before Moses; he sees how unsustainable and ineffective this leadership style is. So, he suggests a change.
If you tap into the wisdom of your community, the outcomes will improve.
Kirk is a better captain because he has Spock to balance out his impulses. Guinan helps Riker come to self-realizations that improve his relationships and his leadership. Picard works more effectively after he consults Deanna Troy or gets “real talk” from Dr. Crusher. Each of these leaders is better because of their surrounding community. And for Moses? Yitro advises him to access the wisdom of the seventy elders within the community of tribes. And it works.
Yitro creates a vision for the future with Moses that ties co-creation and cooperation to the success of the Jewish people in the wilderness and beyond. Moses, overwhelmed and exhausted by the stresses of his current situation, cannot see beyond the problems literally lined up in front of his face. But his father-in-law Yitro (Jethro) can. By encouraging Moses to collaborate with his community, to partner with them in his leadership, the experience of their journey through the wilderness improves for all of the Israelites. This doesn’t mean that it is free of episodic drama. But it does mean that they begin to learn how to rely up each other for support and wisdom.
As we feel the turning of the society around us, and all of the challenges that that brings as we walk into this strange new world, the lessons of Yitro (and maybe what it inspired in Gene Roddenberry’s Star Trek) remains a guiding light. Solutions are to be had if we can only but face the problems together.
Community update - Holocaust Torahs
This last Sunday, Rabbi Evon and I had the honor of joining Temple Or Rishon (TOR) as they welcomed a new Torah from the Westminster Trust collection into their community. The amazing story of these 1564 Torahs that were documented and saved during the holocaust in Czechoslovakia is in the link below starting at about minute 14. They are Torahs from both big and small towns throughout a large area of Czechoslovakia, have been lovingly restored to a kosher status and are now on permanent loan to synagogues and museums around the world.
As many of you know, I grew up in a non-religious home with mixed-married parents. My father, who was Jewish, came from a socialist background that rejected religion and the belief in God. I am third generation atheist and yes, this is an ongoing conversation between me and the rabbi.... But my ties to Judaism and love of Jewish life are strong and a pivotal part of my existence. What Jewish knowledge I have comes post high school from orthodox friends, time in Israel, college classes and my years of being connected to Hillel and various synagogues. Surprisingly, in all of those years I have never carried a Torah or held one beyond a fleeting minute.
Temple Or Rishon invited synagogues that also have rescued Trust Torahs to bring them and be a part of the ceremony welcoming their "new" Torah Into its new home, where this precious Torah will once again become a live scroll to be read, loved and used to teach. It was an honor to be a part of it.
And so, Rabbi Evon brought our TBY and NTHC Holocaust Torahs, as did two other synagogues and these four rescued Torahs accompanied the new TOR Torah in a procession to a new home and family.
We carried our Torahs up to the bimah and sat with them for more than 1 ½ hours.
I have only had a few deeply spiritual moments in my life, and this was certainly one of them. It took me by surprise. As I carried our scroll into the sanctuary, sat with it against my shoulder and heart, I actually “felt” the warmth of what these scrolls had taught generations. Thought of the times of happiness and sorrow that each of these Torahs had witnessed over the years of their existence and felt the truth of our sacred scrolls being a living part of our lives. It felt as if I were touch a living and breathing soul.
Before the reading of the new Torah, we on the bimah were invited to carry our Torahs to accompany the new one during Hakafah (walking the Torah through the congregation before the reading). I got to see and more importantly to feel for the first time, the smiles and the joy of a congregation as they reached out to touch each scroll and kiss it as it passed. I saw people who were less mobile do whatever they could to either touch the scroll with their tallit or prayer book or at the very least touch someone who was able to physically touch each Torah. You could see in their faces the love for these Torahs and how they were saved. I could feel the joy emanating from them at the strength and connection of one Jew to another from dor l’dor (from generation to generation) and how you and I are also a part of that sacred chain. I have few words to describe how this touched my soul, but it was an experience and feeling I will never forget.
Warmly,
Lisa Sinizer
TBY President
Rabbis’ Message: February 4, 2025
In the introduction for this month’s Book Club book, Judaism Is About Love, Rabbi Shai Held writes: “The world is a complicated place, suffused with both beauty and barbarism. Any given day can make us dance with joy and recoil in horror. We shudder at the depths of human depravity and marvel at the signs of human goodness…. We as individuals are also excruciatingly complicated. We are capable of unbridled cruelty and selfishness; and also of great kindness and immense generosity…. We are capable of murderous hate, and also of prodigious love.
…In the face of all of this, Judaism tradition makes an audacious claim:... we are capable of choosing the good.”
The events of the Torah portion for this week, Beshalach, highlights this particularly. It opens with the Song of the Sea; considered by academics to be one of the oldest parts of our Torah and the reason that this upcoming Shabbat is colloquially known as “Shabbat Shirah” - the Sabbath of Song - the Song of the Sea praises the divine and highlights our gratitude for the work that it took to free our people from Pharoah’s forces. However, later in the portion, the Torah shows the Israelites’ drastic shift in attitude. The Israelites’ ingratitude surfaces quickly and severely; they complain so profusely about God and their wanderings, even down to the food that they eat that God loses patience and loosens a plague of quail upon them.
In both situations, the Israelites are beyond the narrow boundaries of Egypt; they are out in the open wilderness. The reason for their change in attitude - from deep gratitude of the Song of the Sea to the dramatic complaints about their present situation - isn’t necessarily about their physical location; it is about their emotional and mental attitude.
Rabbi Shai Held argues that this is part of the work of our people’s wisdom in every generation. We have the power to choose hesed, care and acts of loving-kindness. In our world today, this lesson feels particularly pertinent. Throughout this week - and maybe even at our online Torah study on Thursday! - begin to notice: is this about a physical difference or a mental and emotional one? If it is internal, are you choosing love? Are you choosing gratitude? If not, how is that quail plague going?
NTHC Honors Ernie Grossman
In the hustle and bustle of our fast paced world, it can be easy to overlook the treasure trove of wisdom found in those who have walked the path before us-our elders. The history ( https://www.tahoetemple.org/history ) of the North Tahoe Hebrew Congregation is filled with Jewish leaders who made North Tahoe their home and established a permanent presence. Their stories, insights, and lessons are not just relics of the past but guiding lights for the future.
It is fitting as the NTHC Board of Directors voted, at its January board meeting, to extend a lifetime Honorary Membership to Ernie Grossman acknowledging his lasting impact to our community. It was the tenacity and vision of Ernie that made our beautiful and functional building and the hiring of a rabbi possible. Because of his unique ability to bring people into the fold and create a deep "angel" circle, we are forever grateful.
Jewish tradition beautifully emphasizes the importance of honoring and learning from our elders. In Pirkel Avot (Ethics of the Fathers) we are taught, "Who is wise? One who learns from every person." Elders, with their years of experience, are rich wells of knowledge. Ernie continues to enrich me with his rich well of knowledge with lessons not found in textbooks, helping us to navigate challenges and embrace opportunities with perspective and humility.
Thank you, Ernie! You have made a multi-generational impact on Jewish life at Lake Tahoe and Truckee. For this, we honor you.
Heidi Doyle,
President
Being Human to Shine the Light - Parashat Bo - Week of Jan. 27, 2025
Shalom,
I have been thinking about darkness a lot lately. It was just over a month ago that we gathered to bring light at the dark time of the year with Hannukah. The long Sierra Shadows during winter cast a darker shade created by our tall evergreens. The doom and gloom posted online, in media, and occupying the airspace about Israel-Hamas-Gaza, politics in America, wildfires (in January), and so much that has me trying to both find light and examine, to understand, the darkness. Certainly a bright spot is the welcoming home of hostages from Gaza, may their journey of healing be full.
Many of us, myself included, feel a dark shadow cast everywhere we look. From the turmoil and tumult in our nation to the challenges to progressive and liberal Judaism, from the awfulness of war in Israel-Gaza to the concern of vulnerable neighbors and community members, it all has me thinking about darkness.
This week in Parashat Bo, we read about the plague of darkness upon Egypt (Ex. 10:21-23). Rashi says the darkness was palpable. Ramban claims this darkness was not just the absence of light, it was a thick darkness. The Torah text, and our commentary, point out how one human could not see another. Midrash Rabbah teaches by commenting on verse 23: A man saw not his fellow, neither rose any from his place for three days (10:23),” and says: There were six days of darkness... During the first three, "a man saw not his fellow"; during the last three days, he who sat could not stand up, he who stood could not sit down, and he who was lying down could not raise himself upright. So we learn that there are two kinds of darkness in this plague. The first removing from us the ability to see those beside us. The Israelites and the Egyptians were struck with the inability to perceive through sight the world about them. The Chassidic master, Chidushei HaRim comments on this by writing: There is no greater darkness than one in which "a man saw not his fellow" -- in which a person becomes oblivious to the needs of his fellow man. When that happens, a person becomes stymied in his personal development as well -- "neither rose any from his place."(Chidushei HaRim)
Darkness comes when we fail to see each other. In not seeing one another, we stymie our own development, growth, and humanity too. We must oppose this kind of darkness. When vulnerable neighbors and community members are not recognized as human, we must be light dispelling that darkness. When causes, issues, even policies we know are crucial are covered by darkness threatening our human and national progress, we must shine lights to make sure the work to protect those interests can progress. The plague of darkness upon Egypt is part of the story for us, as Am Yisrael, yet it is also part of the human story and experience. Moments of darkness are real, night time is a taste perhaps, yet our resilience as a people, as humanity, is found in our ability to shine that light by being connected to one another…see each other…learn from each other.
May the week ahead motivate us to shine light into darkness.
Shavua Tov,
Rabbi Evon
Vaera - Perception in each Generation - Week of Jan. 20 2025
Shalom,
Last week things were so different. So much has happened since you read last week’s Rabbi’s Message. And, I’m not even talking about the very significant current events, I’m talking about in Torah. Last week, we read about the new Pharaoh who arose over Egypt and did not know Joseph. This week, we plunge into the plague cycle. Yet, before the plagues unfold upon Egypt, we see an almost mirrored story of the new Pharaoh.
Let me explain. Last week, this new Pharaoh rose to power and trouble for our ancestors began. Yet, this week’s portion, Vaera, there is a curious verse that begins the episode:
I appeared to Abraham, Isaac, and Jacob as El Shaddai, but I did not make Myself known to them by My name יהוה (Exodus 6:3).
God and Moses are hanging out and the former reveals to the latter that the people may not recognize the name Adonai-יהוה - almost as if a new leader arose. Commentators like Rashi, Ibn Ezra, and Sforno all have explanations for this. They all describe, each in their own way, how the relationship with the ancestors (Abraham, Isaac, and Jacob) was different, and that God’s relationship now with the Israelites in Egypt will be a new experience. It is not all that different from the new Pharoah, a transition, a new generation. It is a story about change management, transitions of leadership, and the evolution and growth from one generation to the next. Moses now must re-introduce our ancestors to God as Adonai. The people, us, must acknowledge the path being laid out before us to eventually exodus from Egypt: To move from a narrow place of stuckness to a reality of possibility.
The name for the portion is Vaera, “And God appeared…” (Ex. 6:3). There is a different perception in each generation and managing this is hard. As we embrace Torah this week, and see the Exodus from Egypt unfold, may we also use its lessons to perceive all that is changing around us too. May we see the resilience of our ancestors and be strengthened by their story as we step forward with each new day as one with potential for blessing.
Shavua Tov - To a Good Week,
Rabbi Evon
Rabbi’s Message: January 21, 2025
This long weekend, as I watched the dark tidings of a Nazi salute on the United States’ national stage, as we witnessed three of the remaining hostages emerge from their pits of despair into the light of their mothers’ embraces, I thought about Martin Luther King, Jr.
I thought about the challenges Pastor King faced as he witnessed the hatred of his fellow human beings throughout his life; and I thought of the hope that he still cherished, even as he confronted animosity and tragedy. And I wondered how he did it, how he maintained his resilience.
Then, I thought of his quote from his famous “I Have a Dream” speech: “We will be able to hew out of the mountain of despair, a stone of hope.” And I thought about what I want that stone of hope to be for myself. Would this stone become heavy in my heart? Or would I use it as a flint, so that it could help light a way in the face of this darkness?
So, being me, I thought about embodied theology.
One of the pieces of wisdom that I love from our 6,000+ year old tradition is the idea of b’tzelem Elohim. That you are made in the image of God. You are made of chosen earth and Divine breath. You are made in the image of Elohim - Elohim, the divine plural, the holy multitude and sacred singularity.* That makes you, however you are embodied, special. Yes, you. You are worthy and wonderful, just for being you.
This embodied theology is my flint of hope: that each of us discovers how to hold that loving divine nature within ourselves. That we are able to embody that holiness more fully with each passing day, and that we have the power to learn how to better honor that sacredness in others.
And I thought about Pastor King’s advice on how to do that:
“Go out this morning. Love yourself, and that means rational and healthy self-interest. You are commanded to do that. That’s the length of life. Then follow that: Love your neighbor as you love yourself. You are commanded to do that. That’s the breadth of life.”
Wishing you a week in which you have the opportunity to go out in the mornings, to bask in the light of Creation, to love yourself fully, and then to love others just the same.
*Rabbi Lauren’s Nerd Corner:
We actually have two full creation stories. But for the moment, let’s focus on a couple of the verses concerning the creation of human beings:
Genesis 1:27 states:
וַיִּבְרָ֨א אֱלֹהִ֤ים ׀ אֶת־הָֽאָדָם֙ בְּצַלְמ֔וֹ בְּצֶ֥לֶם אֱלֹהִ֖ים בָּרָ֣א אֹת֑וֹ זָכָ֥ר וּנְקֵבָ֖ה בָּרָ֥א אֹתָֽם
And God created humankind in the divine image,
creating it in the image of God—
creating them male and female.
Genesis 2:7 says:
וַיִּ֩יצֶר֩ יְהֹוָ֨ה אֱלֹהִ֜ים אֶת־הָֽאָדָ֗ם עָפָר֙ מִן־הָ֣אֲדָמָ֔ה וַיִּפַּ֥ח בְּאַפָּ֖יו נִשְׁמַ֣ת חַיִּ֑ים וַיְהִ֥י הָֽאָדָ֖ם לְנֶ֥פֶשׁ חַיָּֽה
God formed the Human from the soil, blowing into its nostrils the breath of life: the Human became a living being.
This double story - which embraces different perspectives on our understanding of humanity’s creation and purpose - doubles down on a single core principle: you are divinely imagined and divinely made, no matter who you are, no matter your perspective. Each narrative speaks clearly in this regard: you are b’tzelem Elohim, and your life force is holy. However scientifically true or not, it was the choice of those who came before us to preserve this concept and open our holiest of books with this idea: you are sacred and you are tied to Creation. You are made in the image of God, from the breath of God.
Let’s talk about God in both of these moments. Even when named with the tetragrammaton, in both of these verses, God goes by the divine plural, ,אֱלֹהִ֤ים, Elohim. There are moments when God has a gender throughout our tradition. For example, God as Shechinah, the divine winged, womanly queen that visits us on Shabbat as a deep and profound spiritual connection. Or when we use the image of “Our Father, Our King” during the High Holy Days. But, in my opinion, these are metaphors meant to empower us to wrap our head around what divinity outside of our own bodies could look like. Metaphors are imperfect and imprecise by their nature. For me, it might be easier to consider Elohim - the divine plural - as a spectrum. This is not unusual for our tradition, both when considering God and when considering humans. Indeed, the rabbis understood the human world to possess eight genders. The ancient rabbis' discussions about this are well summarized here.
Are you interested in nerding out more about biblical theology with Rabbi Lauren? Or are there other Adult Education topics that appeal to your inner nerd? Would you be interested in co-creating Adult Education series with Rabbi Lauren or Rabbi Evon? Please email our administrator Alicia (Alicia@tbytahoe.org) so that we can start the discussion!
Rabbis’ Message: Dispatch from Israel: January 13, 2024
For the weeks over winter break, the Ben-Shoshan family traveled in Israel in order to achieve our second-eldest, Aidan’s, goal of becoming a b’mitzvah at a place with “Roman ruins and an epic hike”. He was thrilled to hike to the top of Masada with a little Sephardi Torah strapped to his back and then read that Torah while overlooking the Dead Sea during Hanukkah. While our family looks forward to celebrating with you (last Shabbat at TBY and this coming Shabbat at NTHC!), this trip has also given Rabbi Lauren a chance to catch up with a few friends around the country.
Recently, as the evening cooled, I walked with my friend, Lauren Joseph, an American born immigrant to the State of Israel. Lauren and I worked together when we were in our twenties, helping to run different aspects of youth trips for North American teens throughout the land of Israel, before each of us settled there (at least for a while). When we were younger, Lauren then went on to work for an organization that helped connect the sometimes isolated southern Bedouin communities to the larger Israeli society. Lauren was mentored by the late, great Vivian Silver, a renowned peace activist who was murdered on October 7th.
Like many old friends catching up, after we covered how the kids are growing, we attempted to solve all the Jewish world’s problems in a single walk (naturally). We talked about culture and complaints, about government and our love of democracy. We chatted about the protests and Israel’s promise to keep every single one of its citizens safe and its tragic failures in the past 18 months to do so. We worried over the backsliding of freedoms and educational systems both here and there. Lauren reminded me that, years ago, when she worked for the Israeli Religious Action Center, many of these same causes remain relevant today. The twin requirements of maintaining basic safety and building a country driven by its most positive and productive democratic ideals remains the forefront of all of its citizens’ concerns. Our conversation brought to mind a paraphrased verse from Ecclesiastes 2:12, “I realized that the only worthwhile thing there is, is to enjoy oneself and do what good we can in our lifetime.” Choosing how to cultivate our joy and which good we want to do in our lifetime is heavy and holy, a burdensome gift. Despite what it means to be a part of this moment in this cycle of Jewish history, we are obligated and utterly blessed to make space for the good we are able to do in our lifetime. It is my prayer that we are able to move forward, towards a secure peace, civil justice for all, comprehensive and meaningful education, and gemilut-chasadim, acts of kindness within and between our communities, as best we can achieve it.
There is so much work to be done and to re-do, yet it all remains worthwhile.
If you are interested in more about the Israeli Religious Action Center, their legislative and legal advocacy work, and their efforts to hold the State of Israel to its highest ideals, you can sign up for their updates by clicking here.
Rabbis’ Message: Dispatch from Israel: January 6, 2024
As you might have read, the weeks over winter break, the Ben-Shoshan family is traveling in Israel in order to achieve our second-eldest, Aidan’s, goal of becoming a b’mitzvah at a place with “Roman ruins and an epic hike”. Indeed, he was thrilled to read Torah on top of Masada during Hanukkah. While our family looks forward to celebrating with you as we head back (see below for when we are hosting Shabbat in honor of Aidan’s milestone!), this trip has also given Rabbi Lauren a chance to catch up with a few friends around the country.
Our friend, Iftach Ofir is a performance artist. As a bilingual writer, producer, and working actor, we were lucky enough to be in the audience for one of Iftach’s sold out rap-musical performances, Shmuel. Though set in Hell, the show explores the redemptive power of love and loss. His upcoming one-man show, Damn Me (available for travel), which he wrote post-October 7th, explores the nature of evil and repentance, forgiveness and personal evolution. Like Iftach, it is imaginatively, incisively raw, and hilarious. While he works as a part of the one of the most accomplished theater troupes in Jerusalem, Iftach dedicated his spare time to write, act, and produce a show that delves deeply into this aspect of recovery from tragedy. The horrific murder of his beloved cousin, who was a paramedic in Kibbutz Be’eri, on October 7th was one of motivating factors that sparked his newest exploration of how we might come to peace with painful tragedies, evil, and the outcomes of war.
Currently, as a whole, the art scene in Israel is both beautiful and heart wrenching. In addition to incredible fringe theater offerings, street art emanates emotion from almost every place we visited. Granted, street art has always been a vibrant part of Israel’s culture, from home-spun murals covering kibbutzim to large scale works by impressive and compassionate organizations like Artists4Israel. Certainly, Israelis are using public space art as an outlet to express the wide variety of reactions to and recovery from the past 18 months. Yellow, the chosen color to remember the hostages and deceased from October 7th, pops all over the country. Yellow painted cars - discarded and destroyed during the Nova Festival attack and now repurposed as remembrance sculptures - line Highway 2, stacked in surprising stops along the road. Empty yellow chairs, representing all those still missing, sit at the entrances of places like Kibbutz Yagur and the traffic circles of Kibbutz Ein Gedi, in theaters and restaurants, and other public spaces. Hand painted portraits and thoughtfully-picked photographs of the kidnapped appear on stickers and posters, dotted on cars and street-light poles and park benches. Art is everywhere; some of it explores grief, some of it, like Iftach’s play, explores forgiveness and how we can possibly construct a better future from here.
As we traveled around the country, visiting friends and exploring the safe places in this beloved land, Gerard Richter’s quote popped into my head, every time I witnessed each sticker and provocatively placed chair: “art is the highest form of hope.” Considering the amount of art that we are blessed to experience here, I certainly pray that spark of hope will return in full force sometime soon.