Author: Eve Posen

The Sacred Art of Discernment

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It’s a fast-paced world, where information is abundant and opinions are often polarized, and the ability to discern truth from falsehood, wisdom from folly, and right from wrong has never been more critical. As we navigate the complexities of our time, as usual, we turn to Torah for guidance. 

Parshat Shemini recounts the dramatic events of the eighth day of the Mishkan’s inauguration. The day begins with joy and divine presence, as Aharon and his sons bring offerings, and fire descends from heaven to consume those offerings. However, this moment of holiness is abruptly interrupted by the tragic deaths of Nadav and Avihu, who bring an unauthorized fire before God. Their fate serves as a stark lesson on the boundaries of sacred service.

Later in the parshah, the Torah outlines the dietary laws of kashrut, specifying which animals are permitted for consumption and which are not. The section concludes with the commandment to be holy and distinguish between the pure and impure, reinforcing the idea that holiness requires conscious, thoughtful choices.

The Torah states: “To distinguish between the impure and the pure, and between the living things that may be eaten and the living things that may not be eaten.” (Leviticus 11:47) This verse reminds us that holiness is not accidental—it’s a product of intentional discernment. Just as the Israelites were instructed to differentiate between permitted and forbidden foods, we are tasked with making ethical, spiritual, and moral distinctions in our daily lives.

Parshat Shemini, with its focus on distinguishing between the pure and the impure, teaches the importance of discernment in our lives. This theme is beautifully encapsulated in the blessing:

Baruch atah Adonai, Eloheinu melech ha’olam, hanoten l’anu binah l’havdil bein hatamei v’hatahor.

“Blessed are you, Adonai our God, sovereign of the universe, who grants us understanding to distinguish between the impure and the pure.”

The blessing hanoten l’anu binah l’havdil bein hatamei v’hatahor reflects this sacred responsibility. It acknowledges that discernment isn’t merely an intellectual exercise but a divine gift. We ask God for the wisdom to see clearly, to separate the essential from the superficial, and to make choices that align with our values.

At this moment in time, when we’re bombarded daily with competing narratives, when justice and truth both feel elusive, we must embrace the responsibility of discernment. Let us commit to seeking clarity in our decisions, ensuring that our actions reflect holiness and integrity. May we use the skill and blessing of discernment wisely, for the betterment of ourselves and the world around us.

Keeping the Fire Alive

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In Parshat Tzav, we read about the sacred responsibility of the kohanim to keep the altar’s fire burning continually:

“A perpetual fire shall be kept burning on the altar; it shall not be extinguished.” (Leviticus 6:6)

This verse highlights fire as a divine tool—a force of transformation, dedication, and holiness. The altar’s fire was not just practical; it symbolized a constant connection between the people and God, an eternal flame of faith and service.

We recognize fire’s power beyond the Beit Ha’mikdash. Each week at Havdalah, as Shabbat departs, we recite the blessing:

“Baruch atah Adonai, Eloheinu melech ha’olam, borei me’orei ha’esh.”
(Blessed are you, Lord our God, king of the universe, who creates the lights of fire.)

This blessing acknowledges fire’s dual nature—it provides warmth and light but can also destroy. Fire is both a gift and a responsibility.

We know this all too well. The recent wildfires in California reminded us of the devastating consequences of neglecting our duty as stewards of the earth. At the same time, fire is also a force for illumination—scientific advancements, protests for justice, and passionate voices standing up for what is right all represent the “fire” that refuses to go out.

There are the “fires” of hatred and division, but also the fires that can ignite hope—a candle in a dark place, a flame passed from one generation to the next, a community rallying to rebuild.

Parshat Tzav reminds us that fire should not be left untended. Whether it’s the fire of faith, justice, or compassion, we must actively sustain it. If we neglect it, it can burn out or become destructive. It’s up to us to ask: How am I tending my fire? Are we using our passion to bring light, or are we allowing destructive flames to spread? Are we keeping the fire of Torah and tradition alive, ensuring that it burns brightly for future generations?

As we recite Borei me’orei ha’eish at Havdalah, let it be a reminder that we are responsible for how we use fire—both the fire of our world and the fire within us. May we be inspired to nurture flames of peace, learning, and justice, ensuring that our fire, like the one on the altar, never goes out.

Sacrifices and Sustenance

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In late February, I was honored to attend a “partners in faith” brunch with Neighborhood House as they kicked off their SW Hope campaign. At this brunch, we discussed the growing food insecurity in our community as well as the lack of resources to meet that need. In particular, I was struck by the lack of accessibility and the restrictions on resources. 

Parshat Vayikra opens the book of Leviticus with a detailed description of the korbanot, the offerings brought to the Mishkan. Among them is the Mincha offering, a simple yet meaningful sacrifice made of fine flour, oil, and frankincense. Unlike the animal sacrifices, the Mincha offering was often brought by those who couldn’t afford livestock. It represented a humble, heartfelt gift—an offering of basic sustenance given with devotion.

This theme of gratitude for food and sustenance is also the basis of Hamotzi:

Baruch atah Adonai, Eloheinu melech ha’olam, hamotzi lechem min ha’aretz.

“Blessed are you, Adonai our God, ruler of the universe, who brings forth bread from the earth.”

The Mincha offering reminds us that even the most ordinary aspects of life—our daily bread, for example—can be acts of holiness. This lesson feels especially relevant today with global concerns around food security and rising costs of basic necessities.

In response to the alarming news about inflation affecting food prices, supply chain disruptions, and an increasing number of families struggling to afford groceries, communities worldwide have stepped up to support food banks, mutual aid programs, and meal initiatives. This includes the in-house food pantry we’ve set up here in our own congregation. These efforts reflect the spirit of the Mincha offering—transforming something as simple as flour and oil into an expression of care, dignity, and devotion.

Judaism teaches that gratitude must lead to action. When we say Hamotzi, we don’t just acknowledge the bread before us; we recognize that food is not guaranteed, and that we have a role in ensuring that others are nourished too. Just as the Mincha offering was shared in the Mishkan, we are called to share our sustenance with those in need.

This is the lesson of Vayikra and so much of the Torah: holiness is not reserved for grand gestures. It’s found in the simple, everyday acts of giving—whether it’s sharing a meal, supporting a local food pantry, or simply being mindful of the blessing of food.

This Shabbat, as we recite Hamotzi, let’s take a moment to reflect:

  • How can we express gratitude not just in words, but in action?
  • What can we do to support those facing food insecurity?
  • How can we bring the spirit of the Mincha offering into our daily lives?

Building and Rebuilding

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Parshat Pekudei marks the completion of the Mishkan, the sacred space where B’nei Yisrael would connect with the divine. After weeks of meticulous construction, the Torah describes how Moshe saw all the work that had been done and blessed the people for their efforts. The Mishkan was not just a structure; it was a home for holiness, a place where God’s presence could dwell among the people.

This moment is echoed in a powerful blessing that we recite upon seeing a restored synagogue or place of worship: Baruch atah Adonai, Eloheinu melech ha’olam, matziv gvul almana. “Blessed are you, our God, sovereign of the universe, who sets a boundary for the widow.” At first glance, this blessing seems unusual. Why compare a rebuilt synagogue to a widow? The answer lies in understanding the deep loss that comes when a sacred space is destroyed. A widow is someone who has lost her partner, her foundation of stability. A community that loses its synagogue or beit midrash experiences a similar grief—a sense of displacement, a rupture in its spiritual life. The rebuilding of that space is a restoration of hope, a reconnection to what was lost.

This idea feels particularly relevant today. Across the world, we see communities striving to rebuild after destruction—synagogues targeted by antisemitic attacks, towns recovering from war, or regions devastated by natural disasters. Just as the Israelites found their spiritual anchor in the Mishkan, modern communities seek to restore their sacred spaces as symbols of resilience and faith.

The joy of reopening the doors, of placing a Torah back in the aron kodesh, is akin to the moment when the Shechinah filled the Mishkan in Pekudei. The blessing of matziv gvul almana reminds us that while destruction can be devastating, restoration is always possible. The widow, once left vulnerable, finds strength again. The community, once displaced, returns home.

May we all work toward a world where sacred spaces are not only protected but also cherished, where every place of worship stands strong as a beacon of divine presence. And may we never lose hope that what is broken can one day be rebuilt.

A Generous Heart

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One of the most striking aspects of Parshat Vayakhel is the Israelites’ willingness to give. When Moses calls for materials to build the Mishkan (Tabernacle), the people respond with overwhelming generosity. The Torah tells us that “every person whose heart was uplifted and whose spirit was willing” brought gifts (Exodus 35:21). In fact, they gave so much that Moses had to tell them to stop! This outpouring of generosity was not out of obligation but a deep desire to contribute to something greater than themselves. It is this lev nadiv, this generous heart, that transforms individual offerings into sacred purpose.

But generosity alone is not enough; it must be directed toward meaningful action. Vayakhel teaches that each person had a unique role in building the Mishkan—some spun yarn, others crafted wood, and still others wove intricate designs. The Mishkan was not built by one leader or a small group but by the combined efforts of the entire community. Our own lives reflect this lesson: holiness is not only found in prayer but in the work we do with our hands, in the ways we uplift others, and in our everyday contributions to the world.

The very name of this parsha, Vayakhel, means “he gathered.” Before any work could begin, Moses brought the people together. This reminds us that no holy endeavor is accomplished in isolation. The Israelites, who had once been a nation of enslaved individuals, became a unified people working toward a shared mission. Today, we are reminded that when we come together as a community—with open hearts and willing hands—we can create holiness in our world.

Parshat Vayakhel opens with Moses gathering the entire community of Israel and instructing them about Shabbat and the construction of the Mishkan. The parsha emphasizes the themes of communal unity, generosity, and sacred work—values beautifully captured in the blessing:

בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, שֶׁנָּתַן לָנוּ לֵב נָדִיב לַעֲשׂוֹת מְלֶאכֶת הַקֹּדֶשׁ וּלְהִתְקַהֵל בְּאַחְדוּת

“Blessed are you, Adonai, our God, sovereign of the universe, who has given us a generous heart to do holy work and to gather in unity.”

The blessing we recite affirms that God has given us the ability to be generous, engage in sacred work, and unite with others. As we reflect on Vayakhel, may we cultivate a generous heart, use our talents for holy work, and find strength in community. In doing so, we build not just a physical space, but a world infused with holiness and purpose.