Friday November 26, 12-1

Our group will NOT meet on 11/26

When our group met on November 19, we considered multiple interpretations of Genesis 12:10-20, an episode wherein Abram tells his Sarai to pretend to be his sister (so that the Pharoah will not kill him and then take Sarai as his wife/so that Abram will find favor in Pharaoh’s eyes).  The result of this deception is that Sarai, thought to be Abram’s sister, is taken into Pharaoh’s palace.  The commentators we considered included Rashi, an 11th-century French Jew, a 21st-century Jewish professor, a 21st-century Christian Evangelical physician, a 21st-century female Lubavitcher author who draws upon the work of a 13th-century mystic, a Jewish high school senior, and a 21st-century Baptist  pastor.  Their interpretations were wide ranging–as were those of members of the study group:  Abram “exploited his wife’s beauty and sexuality for economic gain’; despite his many heroic actions, Abram was a “flawed human being” with whom readers of the Torah could more easily relate; recognizing that Sarai had a guardian angel who would thwart any advances by the Egyptians, Abram knew that no harm would result from the deception (everything proceeds according to God’s divine plan); Abram and Sarai were ultimately paragons of virtue whom “God had promised to make into a great nation through whom the Savior would come to bless the whole world.” 

Our group spent some time discussing the various motives/ agendas behind these interpretations and the midrashim that engendered them, as well as how some of these explanations nearly rose to the level of holy scripture (Midrash with a capital “M,” based on exegesis–traditionally carried out methods of  interpretation) and how some explanations were simply off-the-cuff speculations (midrash with a lower case “m,” based on eisegesis–personal opinions).

In addition to Genesis 12:10-20, we discussed Chapters 13-15 which covered differences between Abram and his nephew, Lot, and how these figures functioned inthe narrative as binary opposites; Abram as a warrior hero; and God’s deepening covenant with Abram. 

When we resume our discussions on December 3, the group will look at Genesis 16-18:  Sarai’s barrenness and Hagar’s role as a surrogate mother; angelic annunciations; and more covenants and circumcision. 

Our informal group meets via Zoom every Friday from 12-1. Check the CBI web page for a link.  All are welcome to join us, regardless of their level of expertise.  Please bring whatever copy of the Bible you might have (the more different translations the livelier the discussion).  If you have questions, please contact Jay Jacoby at jbjacoby@uncc.edu. 

With services unavoidably cancelled, the Ritual Committee is working hard to find ways we can support each other as a community when we can’t be together in person. It’s very distressing to be unable to say Kaddish for a loved one, or to contemplate not sharing a Seder meal with friends and family. We’d like to share with you some plans we have for filling these gaps in our lives.

Please join us for Kabbalat Shabbat services via Zoom.  As long as at least 10 adults log in, we’ll be able to say Kaddish, so please consider attending, even if you’re not a Friday night regular.

You can join the service by going to Our Virtual Community here, then scroll down and click on the blue Kabbalat Shabbat Service button.

If you’d like to borrow a siddur for use at home while services are cancelled, we’ll be happy to lend you one!  Please contact the office for details.

Joi Rabbi Mitch for a Shabbat study breakfast on December 4 at 9:30am followed by abbreviated in-person and online Shabbat morning services at 10:30am.

Join us for Shabbat morning services in-person or via Zoom every Saturday morning at 9:30am.

Join the Zoom service by going to Our Virtual Community page here, then scroll down and click on the blue Saturday Morning Service button.

Just as healthy foods nourish us through the blood stream, so Jewish meditation nourishes our “soul stream.” Meditation can be transformative, taking us from the intellectual awareness of ourselves to a deeper spiritual practice that links us to Judaism in the most profound way. Each mitzvah, holy day and cycle of life has its own rhythm, nuance, taste and character. Jewish meditation is a practice of infusing their essence into our daily spiritual lives.

Ready to give it a try? Join us via Zoom (every Sunday from 2:30pm – 4pm. No previous meditation experience necessary.  This opportunity is free and open to all. Please contact Linda Wolf at linda@networktype.com for the online meeting information.

Friday November 26, 12-1

Our group will NOT meet on 11/26

When our group met on November 19, we considered multiple interpretations of Genesis 12:10-20, an episode wherein Abram tells his Sarai to pretend to be his sister (so that the Pharoah will not kill him and then take Sarai as his wife/so that Abram will find favor in Pharaoh’s eyes).  The result of this deception is that Sarai, thought to be Abram’s sister, is taken into Pharaoh’s palace.  The commentators we considered included Rashi, an 11th-century French Jew, a 21st-century Jewish professor, a 21st-century Christian Evangelical physician, a 21st-century female Lubavitcher author who draws upon the work of a 13th-century mystic, a Jewish high school senior, and a 21st-century Baptist  pastor.  Their interpretations were wide ranging–as were those of members of the study group:  Abram “exploited his wife’s beauty and sexuality for economic gain’; despite his many heroic actions, Abram was a “flawed human being” with whom readers of the Torah could more easily relate; recognizing that Sarai had a guardian angel who would thwart any advances by the Egyptians, Abram knew that no harm would result from the deception (everything proceeds according to God’s divine plan); Abram and Sarai were ultimately paragons of virtue whom “God had promised to make into a great nation through whom the Savior would come to bless the whole world.” 

Our group spent some time discussing the various motives/ agendas behind these interpretations and the midrashim that engendered them, as well as how some of these explanations nearly rose to the level of holy scripture (Midrash with a capital “M,” based on exegesis–traditionally carried out methods of  interpretation) and how some explanations were simply off-the-cuff speculations (midrash with a lower case “m,” based on eisegesis–personal opinions).

In addition to Genesis 12:10-20, we discussed Chapters 13-15 which covered differences between Abram and his nephew, Lot, and how these figures functioned inthe narrative as binary opposites; Abram as a warrior hero; and God’s deepening covenant with Abram. 

When we resume our discussions on December 3, the group will look at Genesis 16-18:  Sarai’s barrenness and Hagar’s role as a surrogate mother; angelic annunciations; and more covenants and circumcision. 

Our informal group meets via Zoom every Friday from 12-1. Check the CBI web page for a link.  All are welcome to join us, regardless of their level of expertise.  Please bring whatever copy of the Bible you might have (the more different translations the livelier the discussion).  If you have questions, please contact Jay Jacoby at jbjacoby@uncc.edu. 

Join us for Shabbat morning services in-person or via Zoom every Saturday morning at 9:30am.

Join the Zoom service by going to Our Virtual Community page here, then scroll down and click on the blue Saturday Morning Service button.