New Adult Education Course: Israel's Milestones and Their Meanings: The Legacy of the Past and the Challenge of the Future

UPDATE: Please note that the dates of the course have changed this this was first posted. Our start date it Feb. 4. See Temple Sinai's webpage for the correct dates.

From the Shalom Hartman Institute in Jerusalem, the URJ and ARZA:

Israel's Milestones and Their Meanings: The Legacy of the Past and the Challenge of the Future

Memory is a central element in defining modern Jewish identity. As we look to Israel's future, we need to engage anew with our past and explore its meanings and consequences. Through the consideration of major historic moments, this iEngage series grapples with the different ideas and values that shape the meaning of Modern Israel, Zionism, and Jewish identity today.

This innovative course explores the pivotal events of 1947 and 1967 - following the 1917 Balfour Declaration - as key moments when Zionism unleashed new thinking about the meaning of Jewishness for generations to come. The course engages Jews in an open and pluralistic discussion about issues of Jewish identity, peoplehood, ethics and theology as they relate to nationhood, land, sovereignty, Jerusalem, occupation, and moral red lines.

Classes are at 10:00 a.m. on the following dates: 

• Jan. 14 & 28 
• Feb. 4 & 18
•  Mar. 11 & 25
•  Apr.  8
• May 6 

 Additionally, there are three webinars led by Scholars from the URJ and Israel on March 1, April 12, and May 17, all Thursdays, all at noon.

These video sessions originate from the Hartman Institute and are facilitated on site by Bruce Hicken.

This course is made possible by a generous grant from the URJ and ARZA and is being offered for free to Temple Sinai members and non-members.  Source readings will be provided for free in PDF format.  These readings are also available in a printed book, which you may order yourself from the Hartman Institute for $20.00.

Donations are gladly accepted. All participants do need to sign up in advance, even if you cannot attend all classes. 

To sign up, please email  iEngage@templesinaivt.org

Why I Light My Chanukah Candles

A Chanukah Reflection by David Gregory

This piece is part of AJWS's Chag v'Chesed publication series. 

For more Chanukah resources, visit their website. 

Every winter, as the days shorten and darken, I look forward to Chanukah. The sight of the candles over eight nights helps us create those sacred moments that daily life so often crowds out. The flicker of the flame evokes history, identity, shared experience. I see in my children their innocent excitement and their respect for a special moment we share. My wife and I are always so proud to hear them sing the prayer—the glue that binds generations of Jews. 

The candles create a circle of light around my family that grows brighter each day as we add another candle to our menorah. This is a truly intimate experience—the flames pull us inward toward the light and toward one another. And yet, the rabbis of the Talmud declare that the menorah should be placed “at the entrance to one’s house on the outside, so that all can see it.”1 The sages push us to make our private ritual public, because the very purpose of the candles is to publicize the miracle of Chanukah. 

I have always felt great pride in placing my menorah in the window—and in Washington, D.C., where I live, my candles mingle seamlessly with the other lights of the holiday season, a multi-cultural mix of traditions all aglow. At my synagogue Chanukah party, we make this ritual even brighter and bolder. Everyone brings their own menorah. We light the candles, turn out the lights and put on 3D glasses, enjoying a spectacular light show. Thousands of tiny flames burst in their multi-dimensional glory—lights upon lights burning for all to see. 

But in the days of the rabbis who created the Talmud in the third century CE, lighting the candles in full public view was not always safe. Right after the mandate to place the Menorah in the window, the Talmud says:  

And in a time of danger, [when it might be dangerous to be seen practicing Judaism], placing it on the table is sufficient to fulfill the obligation. 

Continue reading on the AJWS Chag v'Chesed site.