tamuhillel.org - Chadashot http://tamuhillel.org/ Infinity Site Manager en-us Mon, 6 Sep 2010 16:53:00 http://www.tamuhillel.org/news/chadashot/index.html?article_id=348 L'Shanah Tovah. Unlike many other peoples' new year celebrations, Rosh Ha'Shanah is not a time for celebration but rather a time for contemplation and personal reflection. These days are points in our spiritual calendars: the moments where "time" touches upon "place," where the "spiritual" intermingles with the "material," when we look back at our "yesterdays" while seeking to look forward toward our "tomorrows". Rosh Ha'Shanah is a special time of the year. Across the world children are returning to school, and adults return to a more serious work schedule. Thus it is fitting we now turn our hearts toward G'd and our minds toward self correction and improvement. Rosh Ha'Shanah reminds us that just as in the world of music there is a specific rhythm to the Jewish year; just as in the world of music, Rosh Ha'Shanah reminds us that communities are a symphony of souls. Each of us can work to create harmony or dissidence. In 5771 may we work to sweeten the music of life from both the inside and the outside and bring peace and tranquility to own lives and to the lives of our loved ones and our fellow human beings. Rosh Ha'Shanah offers us a myriad of messages. One of its messages is that humans are distinct from other species of life in that we are expected to take spiritual inventories of our lives. What did each of us do well in the year now ending and what did each of us do poorly? Whom did we hurt and were we manipulative? How did we helped our community and how did we failed it? Rosh Ha'Shanah is not an easy holiday. It demands of us that we look deep into ourselves, that we take stock in our own lives and in the lives of our community. Making a "Chesbon ha'Nefesh" or an "inventory of the soul" means that we examine both our strengths and weaknesses. Where we are strong, we must seek to develop those strengths, where we are weak, we seek to improve or overcome our shortcomings. Are we honest with ourselves? Are we capable of self-assessments? Hard questions to answer not only to yourself but before G'd. Rabbi Peter Tarlow and family wish you and yours a happy and sweet 5771. May it be a year of goodness, blessings, and peace. Thu, 2 Sep 2010 16:47:00 http://www.tamuhillel.org/news/chadashot/index.html?article_id=347 Shalom from the Hillel that was before there was Hillel 24 Elul 5770 L'Shanah Tovah Tikkatevu May You Be Writen in the Book of Life for 5771  This week we read a double Torah portion. Both portions are relatively short. The first one is called Nitzavim (Deuteronomy 29:9-30:20). It begins with Moses's final gathering the people together. He warns Israel to be careful of not rationalizing mistakes and of committing inappropriate behavior. Moses reminds Israel that merely saying "I am sorry" is simply not enough. Instead he teaches Israel that when mistakes are made, Israel must accept responsibility for its mistaken actions, find a way to correct these actions and not repeat them. He also encourages the nation telling it that these "mitzvot" are not to difficult for them to adhere to, that they form the basis of a communal life. Moses reminds Israel that it is only as strong as the collective strength of its people. That the moral codes by which the Israelites chose to live will be a major factor in their survival or (self) destruction. The second portion is called VaYelech (Deuteronomy 31:1-31-30). Vaylech continues with Nitzavim's themes and also relates to us the plans for the transition of power from Moses to Joshua. Moments of transition provide opportunities, and challenges to our comfort zones. Moses, the glue that has held Israel together, will soon depart from the scene and a new leader and generation will have to assume both power and responsibility. These Torah portions however seem to be interested less in the past then in the present. There is a constant use of words such "ha'yom" (today) as if to emphasize that these words are not relics from history but meant for each generation. It is as if the section reminds us that each of us stands at a moment of transition. For those of you who read Hebrew, you will note the power of the language and the fact that Moses' final discourse is not meant for an elite but rather for everyone, young and old, rich and poor. In these two sections Moses reminds us that the need to build ongoing relationships is ever-present, and we cannot allow the boundaries of time and space to overwhelm us. In a sense Moses is asking us how we include those who are out of sight? How do we become inclusive instead of exclusive? How good are we at welcoming the stranger, and making our mark on our community? This week marks the season of repentance (teshuvah). It is a season that not only addresses \mistakes and transgressions, but teaches us how to correct them and not repeat them. These weeks also provide us with an opportunity to ask ourselves: have we developed, how have we grown ethically, morally and intellectually? These two parashiyot seem to be teaching us that bad things do happen, that we all make mistakes, that human beings have both a creative and destructive side. They emphasize that our challenge is to renew ourselves, to understand that even when we feel alone, G'd is with us and that better days are sure to follow. L'Shanah Tovah uMetukah: A Happy and Sweet New Year Thu, 26 Aug 2010 15:40:00 http://www.tamuhillel.org/news/chadashot/index.html?article_id=344 Shalom from the Hillel that was before there was Hillel 17 Elul 5770 During the Summer Months, the weekly parashah appears at irregular times.  The title for this week's Torah portion could not be more appropriate for coming back to school. Called, Ki Tavo (When you come), you will find it in the Book of Deuteronomy 26:1-29:8. Although it begins with the blessings that one is to offer for the first fruits, the section emphasizes the blessings the people will enjoy if they keep the commandments, and the punishments they will suffer for disobeying them. In Chapter 27: 9 we read an interesting and almost untranslatable verse. The verse reads: "VaYidabber Mosheh v'hacohanin haliviim el col Yisrael lemor hascait ushma Yisrael haYom hazeh nihyeta l'am laAdonshem Elokeicha. Loosely translated it means: "Moses and the Levitical priests spoke to all Israel, saying: Silence! Hear, O Israel! Today you have become the people of the Lord your God (or perhaps a better translation might be: "You are a people who belongs to G'd") This verse leads us to ask multiple questions. First, why does Moses need to tell people to be quiet and then to listen? Secondly, is belonging to G'd a blessing or perhaps a burden? Finally, What does the act of active listening have to do with the notion of belonging? In our modern societies we tend not to listen. We are concerned with expressing ourselves, with hearing ourselves talk, with telling others what we think. The reality is that we speak a lot more than we listen and because we listen so poorly we often have no idea what the other person is truly saying to us. It is interesting that Moses connects the idea of listening with that of "owning". In modern society we push for independence. We want to do what we like and it matters little who may be hurt in the process. The Biblical idea, however, was different. Owning did not mean slavery but love. We take care of those things that our ours, that we own. To "own" someone was to be responsible for that person, to care for that person, to show that person that s/he matters to us. To "own" someone in Moses' sense of the word is to accept the other for whom he or she is, and to be there for that person in time of need. To "own" someone is to be honest with that person, to be up front with that person. Perhaps it is for this reason that doing something behind someone's back is so grievous a sin in Judaism. Moses understood clearly that we cannot be with and for the other if we do not hear the other. Thus, Moses emphasized the need to first stop talking and then start listening. It is only when we choose to listen that we make the other person our own, when we accept ownership and responsibility for our own actions and how they impact the other. Ki-Tavo is a perfect parashah for the start of the new year, school is all about learning to listen, to accept ownership for our errors and also our successes, of learning to be quiet and to listen, so that we produce blessings rather than curses. What do you think; do you agree? Thu, 19 Aug 2010 16:42:00 http://www.tamuhillel.org/news/chadashot/index.html?article_id=343 Thu, 12 Aug 2010 12:57:00 http://www.tamuhillel.org/news/chadashot/index.html?article_id=341 Shalom from the Hillel that was before there was Hillel 3 Elul 5770 During the Summer Months, the weekly parashah appears at irregular times.  With the start of the month of Elul, we begin the final month of the Jewish year. This week we also read one of the more beautiful and profound weekly sections. The portion begins with the development of many of the principles upon which the Jewish judicial system is based. The assumption being that without fair and impartial laws, no society can long endure. Thus, the text addresses such topics as laws and definitions of: theft, the removing of a landmark, exemptions from military service, and in case of war, the laws of engagement. Perhaps Parashat Shoftim (Deuteronomy 16:18-20:9 is best known for the extremely powerful verse found in chapter 16:20. The verse begins with the words: "Tzedek Tzedek tirdof l'maan techyeh...Justice, Justice you shall pursue so that you may live..." Those words have become so much a part of Jewish culture that were Judaism to have a mission statement, these words "Justice, Justice You Shalt Pursue" might very well be that statement. A simple review of Biblical history reveals that from Abraham to Moses and the Ten Commandments, from the Prophets to Proverbs, the idea of developing a just society has dominated Jewish history Not only is the idea of tzedek (justice) emphasized but the text also employs an unusual Hebrew verb "tirdof" when speaking about justice. The verbal root r.d.f means: "to go after, to seek" and often has a legalistic connotation, such as a police officer pursuing a murder. What is the text teaching us by using this verbal root? Is it teaching us that justice does not come easily, that justice is something that we must go after? Is the text teaching us that justice is not handed to us on a silver platter? To be a rodef (a pursuer) one has to be aware of the world, one has to develop careful listening skills, one has to leave the idealized world and become part of the real world. Interestingly enough this verse has become a center piece for Jewish generosity. Jews do not give charity, but rather tzedakah (a related word to tzedek). To give tzedakah is to work to make the world a better place, to be active in it, to pursue righteousness even in places where righteousness is in very limited supply. To be righteous is to be generous rather than simply being charitable; it is to help one's neighbor to live without the need for charity. Is this entire parashah a lesson in life? The parashah deals with the good and evil of life. It tells us that life is not always fair, that there are good and bad people in this world, that our task is live in life, to pursue it, to understand that reality is composed of both good and bad, and that we have to learn to adjust to the bad, even as we celebrate the good. What do you think? Thu, 5 Aug 2010 12:52:00 http://www.tamuhillel.org/news/chadashot/index.html?article_id=340 Shalom from the Hillel that was before there was Hillel 26 Av 5770 During the Summer Months, the weekly parashah appears at irregular times.  This week's parashah is called Re'eh (See!) and you can find it in the book of Deuteronomy 11:26 - 16:17. The parashah begins the third of Moses' great discourses. According to ancient Jewish tradition, Moses gave this soliloquy as the Children of Israel were about to enter the land of Israel. Biblical scholars have called this speech Moses' "discourse of transition". It appears that Moses' primary goal was to prepare the children of Israel for their future by reiterating some of the central themes that have appeared throughout the Torah. In this speech we read about Moses' warning to the nation that it needs to live by the moral and ethical laws as found in the Torah. There is also a theological subtext that runs throughout the text: that there is a relationship between following G'd's commandments and being blessed. Throughout history many people have disagreed with this assumption and point to numerous examples that seem to emphasize a contrary position. Perhaps a second reading may present us with an alternative way of reading the text. For example in chapter 15 verses 7-8 we read: "If there will among you a needy person from one of your brothers within any of your gates, in the land which G'd is giving you, you should not act obstinately, or close your hand to your needy brother. Rather, you should certainly open your hand to him, and lend to him on pledge sufficient for his need that he lacks." At first the text almost seems to indicate the need to establish a welfare state. A closer examination of the text, however, forces us to ask if the text is referring to economic needs or perhaps to psychological needs. Is it possible that the text is teaching us that we need to be more sensitive to each other, that we dare not humble those we love or humiliate our fellow citizens? Is the text sensitive to the fact that we often overlook the needs of those we care about the most or love us the most? If we read the text from this perspective then perhaps what Moses is teaching us is that a society that cares about its citizens' total being is a society that is blessed, and a society whose citizens live in a world of egocentricity and greed is bound to become a "society in conflict" and a society that is cursed. Might Moses have been teaching us that our collective future is not preordained but is contingent upon the choices and actions we take in our relationship to each other? What do you think?  Jewish Heritage Trip to Portugal, May 24 - June 1 2011 TAMU Hillel is organizing a Jewish Heritage Tour to Portugal in May of 2011. To learn about this once-in-a-lifetime opportunity please go to our TAMU Hillel Website at www.tamuhillel.org On your left side (the page's right side) you will see travel. Click on travel and then scroll down until you see the Portuguese flag. Click on the flag!  L'Biddurchem/The Humor Section Expert Advice On a flight to Florida, Mary was preparing notes for one of the parent education seminars she conducted. The elderly Jewish woman named Rivka sitting next to Mary explained that she was returning to Miami after having spent two weeks in New York visiting her 6 children, 18 grandchildren and 10 great-grandchildren. Then Rivka inquired what Mary did for a living. Mary told her that she was an educational psychologist, fully expecting Rivka to question her for free professional advice. Instead Rivka sat back and said, "OK. If there's anything you want to know, just ask me. Fri, 30 Jul 2010 08:52:00 http://www.tamuhillel.org/news/chadashot/index.html?article_id=337 Shalom from the Hillel that was before there was Hillel 19 Av 5770 During the Summer Months, the weekly parashah appears at irregular times.  This week's parashah is called Ekev. You will find it in the Book of Deuteronomy 7:12-11:25. The portion covers a myriad of themes, some of which are: the need to obey G'd so that goodness will follow; a warning that too much emphasis on prosperity without morality can lead to national degradation and egocentricity, and the type of national Weltanschauung (joining of one's view of life with the national view of life) that Israel is to develop once it enters "Eretz-Yisrael/The Land of Israel." The section begins with a strange word "Ekev". The term Ekev is usually translated as "because" yet its simple meaning is not "because" but the (foot's) heel or the command that a master gives to his dog to walk close to his/her feet. What does it mean to "heel"? Is text presenting a control issue or is there some other mystery here? Perhaps what the text is teaching us is that happiness comes not only from personal independence but also personal interdependence. Thus, the text teaches us that we are to take no thing or person for granted, that everything in life has meaning, and that there is not only music in the rustling of trees and the sounds of the sea, but also in the interpersonal relationships that we build throughout our lives. Perhaps ekev is teaching us that we err when we make the significant into the insignificant; that what may not be important to one person may be very important to another. Is the text teaching us that often small matters misinterpreted may become big problems? This parashah then teaches us to to pay attention to the ordinary, to see the world both of great thoughts and of detail, and to appreciate the commonplace. It challenges us by teaching us that if we only live our lives in the fast lane we may never see life's simple beauty and everyday blessings. This week's parashah warns us against being so busy that we only seeing outer beauty while missing the inner beauty of life. What do you think?  L'Biddurchem/The Humor Section Chaim Yankel was walking down the street when a security guard came up to him and said "Why is there a penguin following you"? Chaim Yankel said, "I don't know, he just followed me. The security guard replied, "You take that penguin to the zoo right now." And Chaim Yankel complied. A couple of hours later, Chaim Yankel came out of the zoo with the penguin again and they were walking down the street again. The security guard said, "I thought I told you to take that penguin to the zoo"? Chaim Yankel replied, "I did, but he enjoyed himself so much that now I'm taking him to the library."  Texas A&M Hillel Online!!! www.tamuhillel.org You can read about upcoming Hillel events, see Hillel news and history, and much more! www.tamu.edu Visit our Peruvian Sister community's webesite at: http://www.judaismo-reformista.es.tl/ To skip the introduction, go to the bottom of the first page and click on "salir de introducción". This will get you to the main page. Please visit our new Crypto-Jewish Website at: http://www.mnemotrix.com/crypto/.  Sat, 17 Jul 2010 08:50:00 http://www.tamuhillel.org/news/chadashot/index.html?article_id=336 Shalom from the Hillel that was before there was a Hillel Organization. Additional updates are on our website 6 de Av 5770 Please note that during summer vacation the weekly parashah is published on an irregular basis.  This week we begin the last book of the Torah, Sefer Dvarim, or as it is known in English translation, the Book of Deuteronomy. Before beginning a our short analysis of this last book, it is worthwhile to review the Bible's divisions. The Hebrew Bible is divided into three major parts: the first five books are call the "Torah" and act the constitution of the Jewish people, the second section is called Ni'viim," (Prophets) and functions as a moral code of political science and sociology, the third section, "Ktuvim," is an anthology of different forms of Hebrew scripture. While all three sections are important, Jewish Law is always derived from the Torah. There are scholars who view this fifth Biblical book as a "review" of the other books. Yet several concepts are found throughout the book, that set it apart from the other books of the Torah This Book, perhaps more than any other Biblical book emphasizes, the concept that we all have choices to make in life, and that the quality of our lives is determined by those choices. Deuteronomy extends this idea from individual choices to national ones, thus it introduces the idea that a nation to be successful needs to create a loving and supportive leadership. For example, in Chapter 1:31 we read: "Ubmidbar asher ra'ita asher n'sa'achah Adoshem eloheikah ca'asher yisa ish et b'no b'chol ha'derech asher halachtem ad boachem ad-ha'makom ha'zeh/and in the desert, you saw how the Lord your G'd carried you, as a man carries his son, all the way that you traveled until you came to this place." In other words mere strength is not enough. Moses understood that the desert experience taught the nation how to overcome adversities, now Israel, as it stands at the verge of entering the promised land, also must learn the art of loving one's fellow citizen and the art of caring for each other. This book teaches that justice, to be real justice, must be tempered and carefully distributed; that mercy and love are as important as regulations and hard facts. Is the text teaching us that where there is envy, jealousy or a sense of entitlement justice dies? Deuteronomy, the final book of the Jewish Constitution then takes its people, both spiritually and physically, from the desert of strict regulations to the promised land of hope, by introducing the notion of personal and political balance. How well do each of us find this balance in our own lives?  Tisha b'Av challenges us to remember our national failures not from the perspective of bitterness but as an inspirational tool to turn past tragedies into future hopes and dreams. Tisha b'Av teaches us to remember the past so that we can go beyond it and build better tomorrows. What do you think? Tisha b'Av services will be held at Hillel on July 19th at 8:00pm. Traditionally many people fast on Tisha b'Av or refrain from eating meat. It is considered bad luck to swim on this day. A causa de Tishá b'Av esta semana no hay ninguna sección de humor.  Texas A&M Hillel Online!!! www.tamuhillel.org You can read about upcoming Hillel events, see Hillel news and history, and much more! www.tamu.edu Visit our Peruvian Sister community's webesite at: http://www.judaismo-reformista.es.tl/ To skip the introduction, go to the bottom of the first page and click on "salir de introducción". This will get you to the main page. Please visit our new Crypto-Jewish Website at: http://www.mnemotrix.com/crypto/ -- Sun, 4 Jul 2010 08:47:00 http://www.tamuhillel.org/news/chadashot/index.html?article_id=334 Shabbat Shalom from the Hillel that was before there was a Hillel Organization. Additional updates are on our website 8 Sivan 5770 Please note that during summer vacation the weekly parashah is published on an irregular basis. Happy 4th of July!!!  The Torah sections that we read during the upcoming week of are called Matot and Ma'asey (Numbers 30:2-36:13). In a sense these two sections are the Torah's "travel-sections". These two final sections of the Book of Number take us on a physical journey, a spiritual journey, and an ethical journey. Book of Numbers is a book about different types of journeys, physical journeys and journeys through time. This is a book that revolves around the Hebrew verbal root d.b.r. Hebrew is not like other languages in that it is not only built on roots but there is always a connection between words that share the same root. Thus, the word for desert (Midbar) is connected to the word for speech (midabber) and both are derived from the root "d.b.r". The text teaches us then that desert can be an empty place filled only with intangible words or a place filled with actions that become concrete deeds (dvarim and also derived from the root "d.b.r"). Numbers may be called a book about speech. These two sections begin with the words: "lo yachel dvaro b'chol ha'yotze mipiv/he shall not desecrate his word/actions; but shall do as he promised" (30:3). The Hebrew reader will immediately connect the phrase with the concept of the desert. The verb used to break a promise; (ch.l.l.) is related to the word chol meaning sand and emptiness. Thus when we break our promises we enter into an empty desert of mere words. Judaism sees speech as one of the distinguishing characteristics between humans and other forms of life. Adam become "human" due to his words. Words can build or words can destroy. It is for this reason that a society based on lies is an empty society; one that in end is blown away by the sands of time. The Hebrew reader will note the play on words between results and merely words. If we are careful in what we say, then we create dvarim ("tangible results" derived from the root d.b.r). If our words are merely words, then we have dibbur (mere hollowness, once again derived from the same root, d.b.r). We can "middaber" (d.b.r) speak or mchallel (become as hollow as sand). The book of Numbers seems to be saying that it is up to us to decide if we wish to live in a spiritual midbar (desert) or if we wish to create a life filled with promise/ How we chose determines the quality of our lives and our society. What do you think? Can we function in a society in which people tend to say one thing and do another?  Jewish Heritage Trip to Portugal, May 24 2011 -June 1, 2011 TAMU Hillel is organizing a Jewish Heritage Tour to Portugal in May of 2011. To learn about this once-in-a-lifetime opportunity please go to our Crypto Jewish home page and click http://www.mnemotrix.com/crypto/ Then click on the Portuguese Flag.  L'Biddurchem/The Humor Section Moishe Epstein the accountant was looking for office help. He put a sign in the window, stating the following: "HELP WANTED. Must be able to type, must be good with a computer and must be bilingual. We are an Equal Opportunity Employer." A short time afterwards, a dog trotted up to the window, saw the sign and went inside. He looked at the receptionist and wagged his tail, then walked over to the sign, looked at it and whined. Getting the idea, the receptionist got Epstein. Epstein looked at the dog and was surprised, to say the least. However, the dog looked determined, so he lead him into the office. Inside, the dog jumped up on the chair and stared at Epstein. Epstein said "I can't hire you. The sign says you have to be able to type." The dog jumped down, went to the typewriter and proceeded to type out a perfect letter. He took out the page and trotted over to Epstein and gave it to him, then jumped back on the chair. Epstein was stunned, but then told the dog "the sign says you have to be good with a computer." The dog jumped down again and went to the computer. The dog proceeded to enter and execute a perfect program that worked flawlessly the first time. By this time Epstein was totally dumb-founded! He looked at the dog and said "I realize that you are a very intelligent dog and have some interesting abilities. However, I still can't give you the job." The dog jumped down and went to a copy of the sign and put his paw on the sentences that told about being an Equal Opportunity Employer. Epstein said "yes, but the sign also says that you have to be bilingual." The dog looked at Epstein calmly and said, "Meow!"  Texas A&M Hillel Online!!! www.tamuhillel.org You can read about upcoming Hillel events, see Hillel news and history, and much more! www.tamu.edu Visit our Peruvian Sister community's webesite at: http://www.judaismo-reformista.es.tl/ To skip the introduction, go to the bottom of the first page and click on "salir de introducción". This will get you to the main page. Please visit our new Crypto-Jewish Website at: http://www.mnemotrix.com/crypto/ -- Mon, 21 Jun 2010 08:44:00 http://www.tamuhillel.org/news/chadashot/index.html?article_id=331 Due to popular request this is a bilingual weekly parashah. This week the Spanish version is underneath the English version. Por vuestra solicitud, la sección semanal se publica en forma bilingüe. Esta semana la versión en español se encuentra abajo de la inglesa  Shalom from the Hillel that was before there was Hillel 13 Tamuz 5770 During the Summer Months, the weekly parashah appears at irregular times.  During the summer month's our weekly parashah's commentary is published in an irregular format. This coming Friday we read one of many people's favorite Bible tales. Found in the section called Balak (Numbers 22:2-25:9) we read about the story of Balaam and his talking donkey. Many people consider this tale to have been one of Cervantes'inspiration in the writing on his great Spanish classic "Don Quixote." The tale's plot is simple, and as in all Biblical tales, the plot is told with the greatest economy of words permitting the reader to maximize his/her imagination. The king Balak hires Balaam to go an curse Israel. Balaam is frustrated and angry. No matter what he does he cannot get his donkey to go where he wants it to go. Each time the donkey swerves, and an angry Balaam beats his animal. Finally, the donkey can no longer stand the beatings and shocks Balaam by speaking. Balaam's donkey turns to him and says: "Ma aseetee l'chah kee heekeetanee zeh shalosh rgalim/What have I ever done to you that you should strike me these three times?" The poor mistreated animal then goes on to point out his loyalty to Balaam and all of the times that he has served/carried Balaam without complaining. Startled, Balaanm looks up and finally sees what his donkey had been seeing all along: that on the road there was a messenger from G'd/an angel with drawn sword ready to kill Balaam rather than allow him to curse the people of Israel. In the end, it is the simple donkey that saves the life of Balaam, the man of great book learning. Certainly, this parable has much to say to us. As in Cervantes' work it reminds us that there is not necessarily a connection between book learning, degrees held, and wisdom. The parable asks the best educated among us to consider questions such as: how much in life do I miss? How often do I suffer from an arrogance of knowledge? How frequently am I blind to much that goes on in my lives and in the lives of loved ones? How easily is it for us to look down at others without realizing that no one, not even the smartest among us, has all the answers? Balaam's donkey teaches us that all the book learning in the world is worthless if common sense and the ability to solve real life problems do not accompany that knowledge. Balaam's donkey also reminds us that wisdom comes from knowing how to learn from others, and from being open to the world. It is for this reason that Pirke Avot teaches us: "Eizehu adam? Ha'lomed micol adam! Who is wise, he that can learn from anyone!" One theme found within this week's parashah is that when we think we see more than the other person does, when we believe ourselves to be superior to other people or entitled to more, then perhaps we need to wonder who in truth is the real donkey?  L'Biddurchem/The Humor Section A man bought a donkey from a rabbi. The rabbi told the man that this donkey had been trained in a very unique way, (being the rabbi's donkey). The only way to make the donkey go, was to say, "Hallelujah!" The only way to make the donkey stop, was to say, "Amen!" The man was pleased with his purchase and immediately got on the animal to try out the rabbi's instructions. "Halleluyah!" shouted the man. The donkey began to trot. "Amen!" shouted the man. The donkey stopped immediately. "This is great!" said the man. With a "Halleluyah," he rode off very proud of his new purchase. The man traveled for a long time through some mountains. Soon he was heading toward a cliff. He could not remember the word to make the donkey stop. "Stop," said the man. "Halt!" he cried. The donkey just kept going. "Oh, no... Bible!....Shul!...Please Stop!!" shouted the man. The donkey just began to trot faster. He was getting closer and closer to the cliff edge. Finally, in desperation, the man said a prayer. "Please, dear Lord. Please make this donkey stop before I go off the end of this mountain, AMEN." The donkey came to an abrupt stop just one step from the edge of the cliff. "HALLELUYAH!", shouted the man.  Texas A&M Hillel Online!!! www.tamuhillel.org You can read about upcoming Hillel events, see Hillel news and history, and much more! www.tamu.edu Visit our Peruvian Sister community's webesite at: http://www.judaismo-reformista.es.tl/ To skip the introduction, go to the bottom of the first page and click on "salir de introducción". This will get you to the main page. Please visit our new Crypto-Jewish Website at: http://www.mnemotrix.com/crypto/. Mon, 7 Jun 2010 08:37:00 http://www.tamuhillel.org/news/chadashot/index.html?article_id=327 Due to popular request this is a bilingual weekly parashah. This week the Spanish version is underneath the English version.  Shalom from the Hillel that was before there was Hillel 26 Sivan 5770 Please note that during summer vacation the weekly parashah is published on an irregular basis.  In order to get back on schedule, this week we will study two parashiyot (weekly Bible sections): Parashat Shlach L'chah (Numbers 13:1-15:41) and Parashat Korach (Numbers 16:1-18:32). Although these two sections are not usually read as one, there is much that connects them. Shalach L'chah recounts the tale of the twelve spies who entered the land of Israel. It is a tale of passive aggressively. While ten of the twelve spies never directly blame Moses for the desert experience, they make it clear that ten of the scouts do not believe that the Children of Israel will succeed in entering the land. They offer no solution to a people in panic but rather merely produced pessimistic behavior and political discord. This discord and negative behavior comes to fruition in the section called Korach. Korach leads an open revolt and challenges Moses' authority. The revolt is no longer passive but rather an active aggressive behavior. Although the coup d'état fails and the earth swallows its participants, the trauma has remained for millennia. There are many themes that connect these two Biblical accounts. For example, both weekly sections deal with the plague of social weakness. These two sections teach us that negative thought in the end leads to destructive behavior, from the Bible's perspective, one of the greatest sins is to lose hope and to wallow in self-pity. These two sections teach us that although thoughtful opposition is healthy, there are those who simply tear down rather than build up, they are the people who oppose everything, who claim to be nothing more than cautious, but in reality fear those who dare to be creative. Another message found within these pages is political growth only comes about when there is a free exchange of viewpoints, not based on false righteousness but rather on mutual respect. These two sections are another demonstration of Israel's road to political maturation. As a slave people, the children of Israel expected others to take responsibility for their freedom. This was the generation that chose to live with the negative belief that the worst would always happen, that the glass was always half-full. This negative thought process boiled over taking the nation from a state of complaining to a cannot-do attitude to finally open revolt. To become a free people, ancient Israel had to learn to stop complaining, to realize that life is often imperfect and that strength comes from a sense of national cohesion and purpose rather than immediate gratification. These were and are hard lessons to learn in a harsh climate, but essential lessons on the road to freedom. Have we learned these lessons, do we seek to solve problems creatively or are we still slaves to negative thinking?  L'Biddurchem/The Humor Section Here is another take on the flotilla: http://www.youtube.com/watch?v=FOGG_osOoVg&feature=player_embedded  Texas A&M Hillel Online!!! www.tamuhillel.org You can read about upcoming Hillel events, see Hillel news and history, and much more! www.tamu.edu Visit our Peruvian Sister community's webesite at: http://www.judaismo-reformista.es.tl/ To skip the introduction, go to the bottom of the first page and click on "salir de introducción". This will get you to the main page. Please visit our new Crypto-Jewish Website at: http://www.mnemotrix.com/crypto/. Thu, 27 May 2010 08:41:00 http://www.tamuhillel.org/news/chadashot/index.html?article_id=329 Due to popular request this is a bilingual weekly parashah. This week the Spanish version is underneath the English version. Shavuah Tov from the Hillel that was before there was Hillel 15 Sivan 5770 During the Summer Months, the weekly parashah appears at irregular times.  This week's parashah is called "B'Haalotechah. You will find it in the Book of Numbers 8:1-12:16. The parashah touches upon a number of diverse topics, from the lightening of the national candelabrum to comments on Moses' personality. Despite the wide variation of themes, several key ideas seem to hold this parashah together. In chapter 11:4-5 we read about the Israel's dissatisfaction with Manna: the text states: "And the mixed multitude that was among them had a strong craving; and the people of Israel also wept again, and said, who shall give us meat to eat? We remember the fish, which we ate in Egypt for nothing; the cucumbers, and the melons, and the leeks, and the onions, and the garlic." Thus, despite the fact that Manna was delicious it was not enough. Almost in stark opposition to this gastronomic arrogance we read about the personality of Moses. The text states: "The man Moses was more humble than anyone on the face of the earth" (12:3). Is there a connection between these two verses? Is the text teaching us that the overarching key to successful leadership is an understanding of human nature. It is interesting to note that despite Moses' great leadership the text passes over his wisdom and compassion and praises only his humility. How come? Might the text be teaching us that humility, the opposite of arrogance, is an essential existential quality in a overly success-oriented world? Perhaps what the text is teaching us is that we dare not build up a tolerance for evil. In the modern world we often hear terms such as "compassion-fatigue", or "helping- fatigue". It is not uncommon to hear people state that they are burnt out and wish only to drop out of life. From the Biblical perspective the humble person is one who refuses to give up, and who stands for something beyond himself/herself Moses had to deal with a people who never ceased to want. He understood that he lead a people who had suffered for hundreds of years and who had not yet come to understand what the true nature of personal responsibility. For this reason, Moses' humility was the basis for his patience. Moses teaches us to accept people as they are, to expect little and in regards to human beings, to be satisfied with small changes. Perhaps then the text is teaching us that the humble person is never the egocentric soul, but the person who listens, then acts, and never flees from life. How do you view humility? Were the complaints about the food nothing more than a lesson in humility?  L'Biddurchem/The Humor Section ..And Adam said, "Lord, when I was in the garden, you walked with me every day. Now I do not see you anymore. I am lonesome here and it is difficult for me to remember how much you love me." And God said, "Notta problem! I will create a companion for you that will be a reflection of my love for you. Regardless of how selfish and childish and unlovable you may be, this new companion will accept you as you are and will love you as I do, in spite of yourself." And God created a new animal to be a companion for Adam. And it was a good animal. And God was pleased. And the new animal was pleased to be with Adam and he wagged his tail. And Adam said, "But Lord, I have already named all the animals in the Kingdom and all the good names are taken and I cannot think of a name for this new animal." And God said, "Notta problem! Because I have created this new animal to be a reflection of my love for you, his name will be a reflection of my own name, and you will call him DOG." And Dog lived with Adam and was a companion to him and loved him. And Adam was comforted. And God was pleased. And Dog was content and wagged his tail. After a while, it came to pass that Adam's guardian angel came to the Lord and said, "Lord, Adam has become filled with pride. He struts and preens like a peacock and he believes he is worthy of adoration. Dog has indeed taught him that he is loved, but no one has taught him humility." And the Lord said, "Notta problem! I will create for him a companion who will see him as he is, and will remind him of his limitations." And God created CAT to be a companion to Adam. And Cat would not obey Adam. And when Adam gazed into Cat's eyes, he was reminded that he was not the supreme being. And Adam learned humility. And God was pleased... And Dog was happy and wagged his tail... And Adam was greatly improved... And Cat did not care one way or the other.  Texas A&M Hillel Online!!! www.tamuhillel.org You can read about upcoming Hillel events, see Hillel news and history, and much more! www.tamu.edu Visit our Peruvian Sister community's webesite at: http://www.judaismo-reformista.es.tl/ To skip the introduction, go to the bottom of the first page and click on "salir de introducción". This will get you to the main page. Please visit our new Crypto-Jewish Website at: http://www.mnemotrix.com/crypto/. Thu, 20 May 2010 11:22:00 http://www.tamuhillel.org/news/chadashot/index.html?article_id=326 Thu, 29 Apr 2010 11:06:00 http://www.tamuhillel.org/news/chadashot/index.html?article_id=319 Wed, 21 Apr 2010 10:46:00 http://www.tamuhillel.org/news/chadashot/index.html?article_id=318 Thu, 15 Apr 2010 10:41:00 http://www.tamuhillel.org/news/chadashot/index.html?article_id=316 Wed, 7 Apr 2010 10:38:00 http://www.tamuhillel.org/news/chadashot/index.html?article_id=314 Thu, 1 Apr 2010 10:31:00 http://www.tamuhillel.org/news/chadashot/index.html?article_id=311 Fri, 26 Mar 2010 10:27:00 http://www.tamuhillel.org/news/chadashot/index.html?article_id=309 Shabbat Shalom from the Hillel that was before there was Hillel Sun, 21 Mar 2010 10:23:00 http://www.tamuhillel.org/news/chadashot/index.html?article_id=308