The vinegar and sugar preserve the mixture so that it can be made in advance of Shabbat and served at room temperature for the s'udah sh'lishit meal Saturday afternoon.
Rabbi Abraham Joshua Heschel once wrote, "Judaism is a religion of time aiming at the sanctification of time...Judaism teaches us to be attached to holiness in time, to be attached to sacred events, to learn how to consecrate sanctuaries that emerge from the magnificent stream of a year."1
At my vacation home community, the conversation on the tennis court most Mondays centers on the same topic – weekend guests. Everyone has something to say about the guests who have left, those who are coming, and the ones still in residence.
One recent Shabbat, on the anniversary of his bar mitzvah, a young man with autism chanted Torah at our erev Shabbat service. I've been thinking about it since, and was genuinely moved by the whole experience.
Jerusalem is overrun with stray cats. Most of the week, they hang out on sidewalks and hide under parked cars, but on Shabbat they lounge in the middle of the street, baking in their patches of sunlight, daring you to move them or for a car to disturb their well-deserved nap.
There are many elements which make the High Holy Days a unique experience. Often, congregations swell to double or triple their usual size, the musical settings of even common liturgy are different, and some might alter their dress by wearing either traditionally all-white garments or more formal wear than they would sport on Shabbat. Some congregations even have unique garments to dress their Torah scrolls in white.
Snow days can be fun; not so this kind of cold. It was colder in Chicago this week than it was in the North Pole.
As we witness public figures dismantled by the revelation of ugly episodes from their pasts, we parents must distill these events and their aftermath for our children.
The poet Yehuda Amichai writes: I don’t want an invisible god... I want a god who is seen... , so I can lead him around and tell him what he doesn’t see… ... In this week’s portion, Ki Tisa, we reconnect with this unfinished storyline at the beginning of Exodus 32. While Moses tarries atop Mount Sinai, the people down below are losing their patience:
According to Ramban (Rabbi Moshe ben Nachman, or Nachmanides; 1194-1270), this week’s Torah portion, Vayak’heil, is properly understood as the necessary reconciliation between the Israelite people, on one side, and God and Moses, on the other, after the devastation of the Golden Calf episode. Ramban reads the opening phrase, “Moses then convoked the whole Israelite community (Ex. 35:1), as Moses rebuilding and healing the community through the inclusion and involvement of all ...