Grandpa Abe – “What would happen if G-d took a summer vacation?”

Friday Night Services, Tonight 8/21, 7 PM

Saturday morning services are this week, 8/22 at 9 AM, with the Torah service at 9:45. Kiddush lunch is kindly sponsored by Arthur Gurney. Bagels, lox, ice cream and more will be served following services. There will also be a children’s story time. Please consider sponsoring an upcoming kiddush.

Cantor Ben Moshe’s weekly message:“One thing have I asked of the Lord, this I request-to dwell in the House of the Lord all the days of my life….”. We are now in the month of Elul, approaching the Days of Awe, and we read these words from Psalm 27 morning and evening. At this time of year, we become more aware that we do live in the Presence of the Holy One, and that we should conduct ourselves accordingly. The shofar sounds in the morning, reminding us to wake up and take heed of our actions.May this month of Elul be truly a time of heshbon nefesh, accounting of the soul, for us and for the entire House of Israel.

From Grandpa Abe:
What Would Happen if God Took A Summer Vacation?
The subject of this article is almost frightening. We depend so much on our faith and our trust in the Almighty. It’s most important to worship in our fine sanctuary and to attend as regularly as possible. Our congregation has been extremely attentive and responsible for showing up when services are held. It’s been quite a long time since we were not able to make a minyan. I, for one, consider it an obligation and a pleasure to be able to worship at my synagogue. It is one of my rights as a free American. It falls way ahead of the right to vote and the right to bear arms. The good Lord comes first in my mind. And I hope in your mind. Our synagogue is so special. When I sit in our new pews and worship, I feel so good. I feel that these pews and this house of worship is here for a purpose. This is a good time for me to impress on you about the high holidays coming up next month. For all of you, who are new to our congregation, that is the time of the year to meet all those members that only come out once a year. I am only somewhat joking about that, but a lot of our congregants come as the need arises for yarhrzeits, weddings, high holidays and when we have great food. This old man would be very happy to see all of you here as much as possible. It is a place to find peace, get recharged and remotivated, and hang out with some great people. Isn’t our synagogue really starting to look excellent? So much has happened in the last year. It really has taken on a new look under our current leadership. Dor ‘L Dor,Grandpa Abe

Hebrew School is re-starting August 30!
We are so excited about the coming year with the BERS (Beth El Religious School). Sundays at 10am the children will be having Sunday Fundays with their morot and sneaking in a whole lot of Jewish learning! For more information, go to info@bethelaustin.org

PLEASE note that the High Holiday Schedule is up: http://bethelaustin.wpengine.com/high-holidays/

PLEASE note that the High Holiday schedule, updates from the shul and yearly dues statements were mailed out this week. Please let us know if you didn’t receive your copy. We appreciate everyone’s continued commitment to our special congregation and depend on donations and contributions to maintain this Jewel in the Austin Jewish community. Please note that you can make a donation online at our website www.bethelaustin.org/donate

Rabbi Tarlow’s weekly Parasha brought to you from the Center for Latino Jewish relations.
This week’s parashah’s name is “Shoftim.” You will find it in the Book of Deuteronomy: 16:17-21:9. The parashah presents us with the second part of Moses’ great third soliloquy. We began this speech last week. Now in part two of Moses’ speech he defines what it means to be a “holy people”. The text tells us that to be an “am kadosh/a holy nation” there must be a fair system of administrative justice. Furthermore this state must administer this equally and fairly to all of its citizens. The text argues for standardization of laws and a system in which both the judges (shoftim) and the administrators of justice (shotrim/law enforcement) work in unison. The state is to show no favoritism to any citizen simply because of his (her) social class, or wealth. Instead the person is to be judged merely on the merit of his (her) actions. It is not easy to translate the Bible’s idea of justice. The Hebrew word “tzedek” has no English equivalent. Tzedek is the point of encounter between justice and righteousness. Tzedek is not justice for the sake of vengeance, or simply for the sake of punishment, but rather justice for the sake of repairing the world (tikkun-olam). Although in the Western world we often associate the word justice closely with the word “punishment,” the Biblical text ties the concept of “tzedek” to the word “tzedakah,” meaning actions that allow another to stand on his/her own and be(come) a useful member of society.” Perhaps we may say that tzedek is closer to repairing a wrong then to taking vengeance for that wrong.This week’s parasha’s theme is best stated in its opening verses when it states: (16:20) “Tzedek, tzedek tirdof/Justice, Justice, you shall pursue.” The word is repeated twice to emphasize the concept that it is the pursuit of tzedek/justice upon which a legal system must be based. The rabbis understood that we must pursue tzedek even if it means that incurring financial loss or a loss of prestige. Instead the Halachah (Rabbinic law) insists that we pursue “tzedek” not for gain, but simply because the pursuit of justice/tzedek is the right thing to do.It is for this reason that the Halachah also recognizes that tzedek requires an element of mercy. It demands that we ask ourselves if punishments meted out meet the standard of pursuing “ zedek.” Later on in the chapter (Deut. 17:11) we read the phrase: “lo tasur min-ha’davar asher-yagidu l’chah yamin usmol: you shall not turn aside from this sentence (given by the judges) once it is pronounced, neither to the right nor to the left”. What does this phrase tell us about the role of judges? Is this simply a sentence upholding the rule of law? Yet the Halachah asks freely admits that judges too can err. What then if the judge’s verdict is wrong? The text challenges us to ask how we both uphold the law and at the same time seek tzedek when the law is either no longer valid or wrong?How do we face a judge that may be corrupt and makes a morally unacceptable judgment? These are questions that go to the heart of this week’s parashah and are as valid today as they were over three thousand year’s ago. What do you think? How do you pursue the idea of “tzedek”?