From the Bimah: Jewish Lessons for Life

Temple Emanuel of Newton

Bringing weekly Jewish insights into your life. Join Rabbi Wes Gardenswartz, Rabbi Michelle Robinson and Rav-Hazzan Aliza Berger of Temple Emanuel in Newton, MA as they share modern ancient wisdom.

  1. Oct 3

    Talmud Class: A Yizkor Question--Do the Dead Know What is Happening in Our Lives?

    Tomorrow is not only Shabbat, but also Shmini Atzeret, which means we recite Yizkor for our beloved departed. We are going to explore a question the Talmud raises at least three times: Do the dead know what is happening in our lives? When we are going through hard times, do they know? Are they rooting for us? Even interceding for us? When we are going through happy times, when we are celebrating a wedding of their grandchild or great grandchild, do they know? Are they celebrating in heaven? When we say that “they are shining down in heaven on us,” is that just poetry? Or is there any sense in which these gauzy words may be true?   Many of us see ourselves as rational: When you are dead, you are dead, you don’t know, you don’t care, you don’t exist, so how could you know or care? Many of us may believe that what Kohelet writes is true: ve’hameitim anam yodim meumah, the dead know nothing. 9:5.   And yet, I have been in the pews of funerals at a local Orthodox shul, where a local Orthodox rabbi who gives exquisite, moving, poignant eulogies, offers a trope that your beloved mother, your beloved father, your beloved grandparent, is in heaven, an advocate, a melitz yosher, arguing on your behalf before God, still knowing, still caring, still working to make possible your best life. I have been there, and heard those eulogies, and seen those tears, when dry-eyed rationalists who might believe in Kohelet weep away at the notion that their loved ones still know and care and work for our best lives.   What is that? What is the question behind the question? The Talmud’s stubborn refusal to accept the inexorable logic of Kohelet is not about ghosts or spirits. It is about loss and grief. It asks the question of Yizkor: when life ends, how do our relationships live on?

  2. Sep 26

    Sukkot Sermon: M’shaneh Makom, Mshaneh Mazal! with Rabbi Aliza Berger

    More than 2,000 years ago, Hiero II, the ruler ofSyracuse, Sicily, was feeling frustrated. He had given a local goldsmith a nice piece of gold and asked for him to create a beautiful crown. However, when the craftsman delivered the final project, Hiero had the strong suspicion that he had pocketed some of the gold and made the crown out of a mixture of gold andother, cheaper metals. He asked the goldsmith, who of course assured him that the crown was entirely gold. But he couldn’t shake the feeling that he had been cheated. So, he summoned Archimedes, a local physicist and brilliant scientist, and asked if he could figure out a way to test the composition of the crownwithout melting it down (which was the only way to ascertain composition at thetime). Archimedes spent weeks trying to devise a strategy. Every day, he would sit in his studyand ponder different scientific principles and approaches. And every day he returned home without answers. Finally, there was one day he was just exhausted. After hours of trying without luck, he decided to visit the bathhouse. It was there, as he sat down in the hot water, that he suddenly had an epiphany. Henoticed that his body entering the water displaced water corresponding to thevolume of his body. If that was true, he thought, then he could test the contents of the crown by placing the amount of gold Hiero had given for the project in water and then seeing if that gold displaced the same amount ofwater as the crown that had been fashioned. His mind was racing. I’ve got it! He jumped out of the bath, shrieking “Eureka, I’ve got it!” He was so excited, he couldn’t wait. He took off running naked through the streets of Syracuseshouting “Eureka! I’ve got it!” Archimedes was right on the money. He performed his experiment and proved that the crown had indeed been constructed of a blend of metals, and the goldsmith had indeedpocketed some of the gold intended for the crown. And he didn’t just solve the problem, he invented a principle which is still utilized today. Known as the Archimedes Principle, his discovery more than 2,000 years ago still helps us to design ships and submarines, to study fluid mechanics, and with important engineering and physics projects. Here’s what I find so amazing about Archimedes’ discovery. He went to the bathhouse not because he was intending to continue his research and when he sat down inthat water, it wasn’t that he was trying to evaluate how much fluid would be displaced. However, somehow it happened that when he changed his physical environment, that change affected his internal environment and allowed him to expand his thinking and to solve the problem. We’ve all lived this. We’ve been in that struggle—trying to write a paper or solve a puzzle or figure out a plan for dinner. We too have found ourselves spinning wheels until we make the choice to do something else or go somewhere else and suddenly a dazzling new idea comes to us.

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Bringing weekly Jewish insights into your life. Join Rabbi Wes Gardenswartz, Rabbi Michelle Robinson and Rav-Hazzan Aliza Berger of Temple Emanuel in Newton, MA as they share modern ancient wisdom.

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