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254 Broad Avenue Leonia, NJ 07605 201.592.1712

  • November 11, 2021 8:57 AM | Anonymous member (Administrator)


    Nov. 11, 2021

    Dear Friends,
      At our Zoom Shabbat Evening Family Service (7:30 PM), we invite the 6th Grade to lead us 
      We're in the middle of Genesis and the vivid stories of our patriarchs and matriarchs.

      At our Zoom Shabbat Morning Torah Study (10:00 AM) we're in the middle of another vivid biblical story- that of Joshua and the conquest of the Promised Land.

      Our Annual Mitzvah Mall takes place on Sunday (9:30 AM) in the sanctuary during religious school- come learn about how HIAS is supporting Afghan refugees in NJ and buy your donation cards, which make a great Hanukkah gift. 

      Finally, on Tuesday we marked Kristallnacht, the Night of Broken Glass, that initiated the Holocaust 83 years ago, and today is Veteran's Day, when we honor all those who have served in defense of our country. Both these annual days of commemoration will be noted at our Shabbat and school services. 
       
    Shabbat shalom,
    Rabbi Schwartz

  • October 28, 2021 8:26 AM | Anonymous member (Administrator)

    Oct. 28, 2021

    Dear Friends,
       This week's Torah portion begins with the death of one matriarch (Sarah), ends with the introduction of the next matriarch (Rebecca), but also mentions two other rather mysterious women, Hagar and Keturah. 
       At our Shabbat Evening Service (7:30 PM) we'll discuss the significance of all four women and the relationship between them.

       You might think that the Torah's description of the most important event in Jewish history, the giving of the Torah at Mount Sinai is a straight-forward, unified account. Think again!
         At our Zoom Shabbat Morning Torah Study (10:00 AM) we'll look at the complex reality.

       Even if you are not a regular, you may want to attend our next Adas Emuno Book Club (Nov. 8 at 7:30 PM) and read the book now. The long lost novella of the great writer Sholom Aleichem, Moshkeleh the Thief, has just been published in English for the first time, and it is a delight. Call 1-800-848-6224 and use code 6JP21 to get 40% off, courtesy of The Jewish Publication Society.

    Shabbat shalom,
    Rabbi Schwartz

    For Livestream Services:
    Go to YouTube.com and enter Adas Emuno Streaming in the search box. About 5 minutes before the service is scheduled to begin, find the service that is "live" and wait for the service to begin.
  • October 26, 2021 4:47 PM | Lance Strate (Administrator)

    Remarks on the Adas Emuno Sesquicentennial

    October 22nd, 2021

    Lance Strate

    One hundred and fifty years! My, how time flies! Doesn’t it seem like just yesterday that we were celebrating our centennial?

    Well, maybe not just yesterday. But it was almost a decade ago, as some of you may remember, back when I started on my first term as president of our congregation, that I pointed out that our 150th anniversary would be upon us before we know it. And some of you learned a new word: Sesquicentennial! Can you say that? Repeat after me: SES! QUI! CENTENNIAL! SESQUICENTENNIAL! See, it’s easy.

    So, for the better part of a decade, we’ve been thinking about our sesquicentennial, talking about our sesquicentennial, and planning for our sesquicentennial. And that brings to mind that old Yiddish saying about how we plan, and God laughs.

    This certainly isn’t the sesquicentennial that we had planned for before the pandemic. No one expected that we would usher in our anniversary after a year of lockdowns and quarantines, zooming and streaming, masking and vaxxing. But our congregation survived the last great pandemic over a century ago, and we are still going strong to this day. And we have learned a lot! We have learned to be flexible. We have learned to be adaptable. And most of all, we have learned about ourselves, and the true value of family and friends and our spiritual home, our sacred community, our Congregaton Adas Emuno.

    So, God may have had a real good laugh this time, but our best laid plans were simply to commemorate our sesquicentennial, and that is what we are doing tonight, right now, and for the coming anniversary year. And I think that the fact that our birthday, October 22nd, has fallen on a Friday this year is more than mere synchronicity. It is altogether auspicious that this occasion coincides with the most sacred time of Shabbat, and that, as we commemorate our anniversary we can join together in worship, which is exactly what has sustained us for these past 150 years, not to mention the past 3,000 years or so. We didn’t plan, we couldn’t plan, to have our congregation’s birthday fall on a Friday this year, but maybe someone else did? We may need to consult the Kabbalah, or Gematria, for the answer. Rabbi, I leave it to you.

    I do think it’s important to be clear on what it is that we’re celebrating. What does 150 years of Adas Emuno mean? It’s not about this sanctuary, or the social hall downstairs, or the school building, or our garden. It’s not about Hoboken and it’s not about Leonia. Our membership comes from all over Northern New Jersey, and beyond. We are not circumscribed by our properties, not limited to one town, not defined by geography.

    What does 150 years of Adas Emuno mean? It’s not about a place. It’s about a congregation. It’s about a sacred community. It’s about an assembly of the faithful. It’s about people. Adas Emuno is us. All of us gathered here today, and all of us watching the livestream. We are Congregation Adas Emuno.

    But it’s not just about us. It’s about the pioneers who founded this synagogue 150 years ago. It’s about everyone who was a part of our community over the past century and a half. And it’s about everyone who will join our faithful assembly in the future. Just as we are not defined by geography, neither are we limited to any one point in time.

    And, let’s also think about, and remember the members of this congregation who are no longer with us, many that I have known, many that you have known. We should understand that they are more than names on memorial plaques. And they are more than names that are said each year on their yahrzeit. They will always be a part of our congregation. And they are a part of this moment, they are with us in our celebration, here tonight.

    One hundred and fifty years ago Congregation Adas Emuno was founded by a group of immigrants. We should consider the courage they had, to leave their homes and journey across the ocean to a strange new country with a different language and a different culture, to start all over again. They were not defined by geography, and they were supported by our time-honored tradition and a commitment to community. Let’s take a moment to recognize their courage, and how today we stand on their shoulders, and enjoy the benefits that their courage bestowed upon us.

    And let us also acknowledge that it takes some courage to be here now, today, to be true to our tradition, and to be a part of a congregation. It takes courage to stand up for ourselves in the face of growing anti-Semitism. It takes courage to carve out time to devote to our temple, especially when there are so many other demands that are made on us. It takes courage simply to set aside the pursuit of pleasure, the endless distractions that are constantly vying for our attention. It takes courage to set aside the pursuit of power, status, wealth, even just for a little while, to resist the seductive call of personal ambition, and make room for something more in our lives. It takes courage to make the choice to be Jewish, make the choice to be a member of the Jewish community, to make the choice to live and worship as Jews. Today we are all Jews by choice.

    And if the pandemic has taught us anything, it’s taught us that what really matters are family, friends, and community. What really matters are our relationships. What really matters are the things that give life meaning, that transcend space and time, that link us together to something greater than ourselves.

    So tonight, and for the coming year, we celebrate our sesquicentennial. One hundred and fifty years of Congregation Adas Emuno. We celebrate our past and our present. And we celebrate our future. And when it comes to all of our planning, well that Yiddish saying doesn’t indicate that there’s anything wrong with making God laugh. Why wouldn’t it be a good thing? After all, with all that’s going on in the world, God could probably use a good laugh.

    So, in that spirit, at this time next year, after we are finished honoring the founding of our shining shul on a hill, after we are finished commemorating the survival of our sacred community, after we are finished sharing in the joy of the sesquicentennial of our little shul-that-could, we should start planning for Congregation Adas Emuno’s bicentennial celebration. It’s only 50 years away! It’ll be here before you know it!

    Until then, happy birthday Adas Emuno! And Shabbat shalom!


  • October 21, 2021 12:34 PM | Anonymous member (Administrator)

    Oct. 21, 2021

    Dear Friends,
      And so we have arrived at our 150th Anniversary!

      Join us in-person (or livestream) for our Shabbat Evening Adas Emuno 150th Anniversary Service (7:30 PM). The service will feature festive music, remarks by past presidents Beth Ziff and Lance Strate, a proclamation from Leonia mayor Judah Ziegler, and the dedication of a new hand-embroidered Torah cover made for this milestone occasion.

      Arrive early for an outdoor wine and cheese reception (6:45 PM). View a collection of memorabilia in the social hall. And if you haven't already, pick up a beautiful t-shirt with our congregational and anniversary logos.

      Shabbat Morning Torah Study (10:00 AM) continues via Zoom as we celebrate another founding- that of the Jewish people at Mount Sinai, as recorded in the Torah.

      If you missed the enjoyable feature on our milestone anniversary in The Jewish Standard you can view it here:
    https://jewishstandard.timesofisrael.com/adas-emuno-at-150/.

    Shabbat shalom,
    Rabbi Schwartz

    For Livestream Services:
    Go to YouTube.com and enter Adas Emuno Streaming in the search box. About 5 minutes before the service is scheduled to begin, find the service that is "live" and wait for it to begin.
  • October 18, 2021 12:14 PM | Anonymous member (Administrator)

    Hello Everyone,


    This has been a very difficult time for many families, including those in New Jersey impacted by Hurricane Ida, people in Haiti devastated by natural disasters and the Afghan refugees. Can we help?  Absolutely!  The N.J. Small Business Development Centers, along with the N.J. State Veterans Chamber of Commerce and the Red Cross, plus the Haitian Association of Students at Rutgers-Newark, are all working together to collect items most urgently needed by these people.  Those items are listed at the end of this email.

    Adas Emuno will be accepting donations from Sunday, October 24th through Sunday, November 7th.  Please leave covered donations at the entrance of the social hall or, if possible, in the social hall. In case of "iffy" weather, please leave on the school porch.

    If you have questions, can volunteer to deliver our donations [ Rutgers Business School or Center for Law, both in Newark] or cannot get your donation to the temple [I'll try to have it picked up] please email Annette [acheryl21@gmail.com]. 
     

    Items Needed

    Kids

    Families

    Diapers

    Drinking Water/ Bottles

    Clothes (male/ female)

    Female Clothing (Conservative/ nothing tight-fitting)

    Baby Bottles

    Male Clothing

    Baby Formula

    Winter Jackets/ Coats

    Pacifiers

    Gloves

    Soccer Balls

    Feminine Hygiene Items (no tampons)

    Toys that don't need instructions

    Wheelchairs

    New Shoes

    Walkers/ Canes

    Pencils/ Crayons

    Smart Phones

    Notebooks

    Female Scarves

    School Supplies

     


    Thank you so very much!  
    Annette & the Social Action Committee

  • October 14, 2021 9:21 AM | Anonymous member (Administrator)

    Oct. 14, 2021

    Dear Friends,
       We're looking forward to our Zoom Shabbat Evening Family Service (7:30 PM), which will be led by our 7th Graders.

        Our Zoom Shabbat Morning Torah Study (10:00 AM) will take a close look at how the gathering of our ancestors at Mount Sinai gave birth to the Jewish people.

       *Note that our monthly family services will continue via Zoom until such time as our children 5-12 are vaccinated.
         Our weekly Torah study will also continue via Zoom until such time as the majority of the class has received a booster.

         Mark your calendar now for our Adas Emuno 150th Anniversary Service next Shabbat evening (Oct. 22)! An outdoor wine and cheese reception will take place prior (6:45 PM) to the service.
         The service will feature the dedication of a new hand-embroidered Torah cover made for this milestone occasion.


    Shabbat shalom,
    Rabbi Schwartz
  • October 11, 2021 2:12 PM | Lance Strate (Administrator)

    Parsha Noach

    This week’s Torah portion is Parsha Noach, and as the name implies, it contains one of the most beloved of all bible stories, the story of Noah’s ark. The story is especially appealing for children because the animals are such an important part of it, and saving the animals is such a fundamental ethical imperative. It’s one that resonates with the present-day environmentalist movement, the need to save all of the species that are threatened with extinction, to preserve their habitats, protect their ecosystems, and save our biosphere.

    The story of the flood also brings to mind the flooding that occurs in our own time, from Hurricane Ida just recently, or Sandy a decade ago, or Katrina down in New Orleans. We know the sea levels are rising, and wildfires have been out of control out west, and down under.

    But we also know that natural disasters have always been with us, earthquakes, volcanoes, tornados, tidal waves and tsunamis. We have the illusion that we are safe and secure, and in absolute control of our environment. But mother nature has a way of reminding us who is really in charge. Or in the story of Noah, the reminder comes not from a maternal source, but from the ultimate father figure, which has been, after all, the traditional way that we have thought about God.

    Just a few short weeks ago, we observed Rosh Hashanah and Yom Kippur, and the High Holy Day liturgy describes God as sitting in judgement of all of creation, even the hosts of heaven, the angels, are judged, and the final verdict is written and then sealed in the Book of Life.

    And, when learning of the death of a member of the immediate family, the tradition in Judaism is to say, baruch dayan ha-emet, which means, blessed is the true judge. The prayer recited at the time of burial, the Tziduk Hadin, repeatedly refers to God as the true judge, and emphasizes that God is righteous and just.

    This is the role that God plays in the story of Noah. God has judged humanity and found us guilty of violence, corruption and sin. And the true judge delivers the harshest of decrees, sentencing humanity, collectively, to death.

    But it is not just us that God condemns, but all life on earth. This is the counterpart of the act of Creation, when at each stage God saw that what was created was good. Now God sees that what was created is evil, and decides that the answer is an act of Destruction.

    In the traditional English rendering of Psalm 24, “The earth is the Lord’s, and the fullness thereof; the world and they that dwell therein.” God’s Creation belongs to God, and God has every right to decide what to do with it, even to destroy what God created.

    And yet, something does not quite sit right with God’s judgment, does it? Is all of humanity, with the exception of Noah, guilty? Surely there are babies, children, and other innocents who could not possibly be evil.

    And even if we assign collective guilt to the human race, what about all of the animals that are drowned in the flood. Sure, Noah saves representatives of each species so that they can be restored afterwards, but what about all of the other ones that didn’t get to go on the ark? Is this really what we would expect of a true judge? Is this what we would call righteousness? Is this justice?

    While we could take a page from the Book of Job and answer that God’s reasons are beyond our understanding, in the Reform tradition, we can better understand that these are stories composed by human beings for human beings. Stories about a great flood can be found across many different cultures and times, and they are based on the reality of natural disasters, and the fact that the death and destruction they bring about is indiscriminate, affecting all life, not just human populations.

    And for most of human history, these events have been attributed to supernatural sources. You might say that it is human hubris to think that a flood, or earthquake, or volcanic eruption, occurs specifically as a punishment for human wrongdoing. And with the advent of modern science, we now understand that this is not the case.

    And yet, along with our collective ego-centrism, our anthropocentrism, there is a sense that we are, in fact, responsible for our environment. In recent times, there is ample evidence that human activity has been drastically altering our planet’s climate, and is the cause of severe weather, hurricanes and heat waves, earthquakes and tornados, floods of biblical proportions due to rising sea levels.

    We live in a new geological epoch dubbed the Anthropocene, in which the human race represents the dominant influence on climate, the environment, the planet. We are the cause of the greatest extinction event since the meteor that wiped out the dinosaurs. And stated in moral rather than scientific terms, you might say that it is the result of human sin, human corruption, human evil.

    While what is happening at present is unprecedented, there is nothing new about the effects our actions have had on our world. For the past 10,000 years we have been clearing away land for farming and grazing, and thereby destroying habitats. Even in prehistoric times we hunted animals to extinction. That is why there are no wooly mammoths today, not even in Alaska, or Siberia—it’s not because they didn’t make it onto the ark in time.

    The story of Noah is a story that highlights human responsibility for the environment, and for protecting and preserving all forms of life.

    Noah is described as righteous and blameless in the context of his time. Context is everything, though, especially considering that in Noah’s time everyone else was so very evil. In other words, at that time the bar was set very low.

    And while Noah was obedient when God gave him his marching orders, he pales in comparison to Abraham, who tried to talk God out of destroying Sodom and Gommorah. Noah didn’t argue with God, didn’t debate God’s decision, didn’t try to convince God to change his mind. Noah was in a privileged position, chosen to survive the flood, along with his wife, his three sons, and their wives, and he didn’t use his privileged position to try to speak out on behalf of others. He was righteous and blameless for his time, but not for all time.

    And even if he was the best of the people of his time, what about his wife? Was she blameless? What about his sons, Shem, Ham, and Japheth, and their wives? Were they all so much better than everyone else? Or were they just riding Noah’s coattails?

    These questions make sense to us, because we think in terms of individuals, and individual responsibility. But in this story, and for most of human history, it is the family that counts, not the individual. Together as a family, and by extension a clan, a tribe, and a nation, we either sink or swim. In this case literally.

    Noah is the father, and not just of his immediate family, but of the entire human family. In biblical terms, we commonly understand that everyone is descended from Adam and Eve, but we tend to forget that everyone is also a descendent of Noah and his wife.

    Our tradition emphasizes the idea that all people and all peoples are part of the same family, all of us created in God’s image. Our God is a universal God, the God of all people, not just one family or tribe, not just one country or land. This universal understanding was altogether revolutionary for its time.

    Noah’s story is about the end of the world, nearly, but it also represents a second genesis. Water, according to the psychoanalytic interpretation of Sigmund Freud, is symbolic of the womb, and reproduction is very a part of the story, insofar as the animals taken on the ark are in pairs, for mating.

    The receding waters and the exit from the ark symbolizes birth. And with this new birth comes change.

    For one, God gives us permission to eat animals. Previously we were vegetarians, but now animals are fair game, pun intended. God goes so far as to say that all the animals will live in fear and dread of us, which sounds about right.

    The other big change is that Noah plants a vineyard, makes wine, and gets drunk. This is new. In effect, Noah invents alcohol. Opinions vary on whether this has been a good thing or not. It certainly has its costs as well as its benefits. But drinking wine on Shabbat and other holidays is a sacrament. And Benjamin Franklin once wrote that wine is “a constant proof that God loves us, and loves to see us happy.”

    But the biggest change of all is that God sets up a covenant with Noah and his descendants, and the rainbow is the sign of that covenant. This precedes the covenant that God makes with Abraham and his descendants, and with Moses and the Israelites at Mount Sinai.

    God’s promise to Noah is to never again send a flood to destroy the earth. But God also tells him, “flesh with its soul, its blood, you shall not eat,” and, “whoever sheds the blood of man through man shall his blood be shed, for in the image of God He made man.”

    Based on these and other passages, the Talmud lists the Seven Laws of Noah, which apply to all of humanity. The Seven Laws are, do not worship idols, do not curse God, do not murder, do not commit adultery or sexual immorality, do not steal, do not eat flesh from a living animal, and establish courts of justice.

    During the 1990s, Orthodox rabbis in Israel started the modern Noahide movement based on these seven laws. Non-Jews who observe the Laws of Noah are referred to as “righteous gentiles,” and Noahide communities can be found here in the US, in Great Britain, in Latin America, the Philippines, Russia, and Nigeria. This movement is the subject of some controversy, in particular when the Sephardic Chief Rabbi of Israel declared, just a few years ago, that non-Jews should not be allowed to live in Israel unless they accept the seven Noahide laws.

    Holding aside such questionable views, we return to the universalism of the Torah, and the Jewish religion, that God is the God of all people, that we are all part of the same extended family, and that God entered into a covenant with all of humanity.

    At the same time, we recognize that we are divided into different families, tribes, and nations. God sets up a separate covenant with Abraham and his descendants, and with Moses and the Israelites at Sinai, and that covenant applies only to the Jewish people.

    The Seven Noahide Laws apply to all of humanity, but the 613 laws and commandments of the Torah only apply to the Jewish people. Non-Jews are not required to follow them, and neither are they excluded from olam ha-ba, the world to come, the final reward of the righteous, in our tradition. In other words, paradise is not a restricted neighborhood.

    Our particular covenant requires us to be a nation of priests, with special obligations and constraints that don’t apply to others. But we do not have a monopoly on covenants with God. Different peoples can enter into their own relationship with the divine. Note here that the unit is not the individual, but rather the extended family, which is to say, the tribe or nation or people.

    The tension between the universal and the particular is personified by the sons of Noah, Ham, Shem, and Japheth, who become the ancestors of different groups of people, with their descendants spreading out across the world to become different tribes and nations. So, for example, one of the sons of Ham is Canaan, while Shem is the ancestor of the Semitics peoples. Through a long series of begats, generations later, we get from Shem to Terah, the father of Abraham, father-in-law of Sarah, grandfather of Lot. And in this parsha, it is Terah who takes his family from the city of Ur to the land of Canaan.

    But before this happens, the parsha tells us the story of the Tower of Babel. It is a brief story with many powerful resonances.

    Just as the biblical genealogies take us from Noah, representing all of the human race, to his descendants, who represent the diversity and multiplicity of all the peoples of the earth, so we move from a time when “the entire earth was of one language and uniform words,” to a time when God “confused the language of the entire earth,” “so that one will not understand the language of his companion,” resulting in people being “scattered… upon the face of the entire earth.”

    In reality, we don’t know how language evolved, but we do recognize that language is unique to our species, and we do know that the more that people separate and live apart from one another, the more that their speech grows apart, and eventually becomes unintelligible to one another. Once again, this is a story about the tension between the universal and the particular.

    In this story, the people say, “come, let us build ourselves a city and a tower, with its top in the heavens, and let us make ourselves a name, lest we be scattered upon the face of the entire earth.” In effect, the tower is intended to be a stairway to heaven, an act of human hubris.

    In response, God says, “Lo! They are one people and have one language, and this is what they have commenced to do. Now, will it not be withheld from them, all that they have planned to do?”

    This parallels the story of the Garden of Eden, after Adam and Eve have eaten the forbidden fruit, and God says that they have become “like one of us,” meaning God and the angels, knowing good and evil, and God says they must not be allowed to eat from the tree of life, because then we would live forever and no longer be mortal. In these stories, we have the potential to become godlike, and God does not want that to happen.

    Is that because, according to the Ten Commandments, “Adonai your God is a jealous God?” Or is it that we cannot be trusted, that we are too often tempted by the evil inclination, or that we simply are sorely lacking in wisdom.

    In this parsha, it is through the building of a city and a tower that we seek to extend ourselves all the way up to heaven. According to Midrash, the sin that resulted in God’s punishment was a disregard for human life, that people were essentially enslaved to build the tower, and that the bricks used to build the tower came to be valued more than the lives of the workers. This parallels the Book of Exodus, when the Israelites were enslaved and forced to build cities and monuments for pharaoh.

    Forced labor, slave labor, organized human labor to build, or to fight wars, represents the birth of the machine, according to the great 20th century intellectual, Lewis Mumford. The first machines were made up of human parts, only later replaced by more reliable artificial ones. And the mechanical ideology they represent, has been at odds with human freedom and humane values since the dawn of history. To this day, it threatens to erase all traces of the organic ideology that we once adhered to, one that emphasizes humility over hubris, and living in harmony with Creation.

    Sigmund Freud declared that our technologies have made us into prosthetic gods, humans combined with machines to wield godlike power. This is our own Tower of Babel, and now it not only our language, but our thinking that is confused, our moral and ethical sense that has become clouded. Our disregard for human life, and all life, is painfully apparent. And the flood is not an act of God, but our own doing.

    In the words of the cartoonist Walt Kelly, from the comic strip Pogo, we have met the enemy and he is us.

    Noah was righteous in his time, and heeded God’s call. What does it mean to be righteous in our time? What are we called to do? And can we, will we, answer that call? Will we remain scattered and confused, or can we remember that we are all a part of one family, one planet, and one Creation?

    The story of Noah’s ark ends with him sending out a raven and a dove. The raven is a symbol of doom, and death. The dove is a symbol of peace, and hope. Which one will prevail this time?

    The answer lies with us.

    Shabbat shalom.



  • October 07, 2021 8:20 AM | Anonymous member (Administrator)

    Oct. 7, 2021

    Dear Friends.
      I will be away this weekend for a very good reason- the wedding of our son Noam!

      But you will be in good hands with Lance Strate and Student Cantor Karlin leading our Shabbat Evening Service (7:30 PM).

      Please note that Torah study will not meet this week.

      I also wanted to make you aware of a special Leonia on-line program tonight:
      The Mayor's Advisory Committee on Race and Racial Equity (MACORE) and the Leonia Public Library, is hosting an online presentation on Thursday, October 7th @ 7pm featuring Lily Wolf, Holocaust Survivor
       When: October 7th, 2021 7:00 PM Eastern Time
       Topic: Lily Wolf, Holocaust Survivor
        Register in advance for with the following link:
        https://us02web.zoom.us/webinar/register/WN_oyMyxJD2Sni9wa4kFeim2A

        Lilly Baruch Wolf
     is a 94-year-old Jewish Holocaust survivor who lives in Sydney, Australia. She is an active volunteer with the Sydney Jewish Museum and with Courage to Care, an organization which educates against the dangers of prejudice, racism and discrimination.  

    Shabbat shalom,
    Rabbi Schwartz

    For Livestream Services:
    Go to YouTube.com and enter Adas Emuno Streaming in the search box. About 5 minutes before the service is scheduled to begin find the service that is "live" and wait for the service to begin.
  • September 30, 2021 10:43 AM | Anonymous member (Administrator)

    Sept. 30, 2021

    Dear Friends,
      The holidays now joyfully celebrated and complete, we settle in to the regular rhythms of Shabbat.

       At our Shabbat Evening Service (7:30 PM) we celebrate the beginning of the Torah reading cycle and the Creation in music and some ecological reflections on the state of creation here and now.

       At our Zoom Shabbat Morning Torah Study (10:00 AM) we discuss another creation- that of the birth of the Jewish people during the Exodus from Egypt.

    Shabbat shalom,
    Rabbi Schwartz

    For Livestream Services:
    Go to YouTube.com and enter Adas Emuno Streaming in the search box. About 5 minutes before, find the service that is "live" and wait for the service to begin.
  • September 23, 2021 11:18 AM | Anonymous member (Administrator)

    Sept. 23, 2021

    Dear Friends,
      The holiday celebrations continue!
      Our Shabbat-Sukkot Evening Service (7:30 PM) features a lively blend of festival and sabbath music.
     
       Then our Sukkot-Simchat Torah Celebration: This Sunday we begin with a free outdoor Subs-for -Sukkot Meal (5:00 PM) by reservation no later than tomorrow (email doriskampwhite@verizon.net), followed by an abbreviated Simchat Torah Celebration(6:00 PM), and capped off by a Sukkot Folk Concert (6:30 PM), featuring Iris Karlin, Peter Hayes, Elka Oliver, Michael Scowden and Scott Dennis!  The sanctuary events are in-person but will also be livestreamed.

       Zoom Shabbat Morning Torah Study (10:00 AM) is off and runningThis year we delve into the epic history that birthed our people- The Rise and Fall of Ancient Israel- and you are welcome to join anytime. Contact me if you need the Zoom link.

       Sunday morning religious school (9:00 AM) includes the start of Confirmation class (11:00 AM).

       My sermons of the High Holidays are once again available at our website thanks to Lance Strate.

        Mark your calendar now for the next Adas Emuno Book Club on Nov. 8 and order Moshkeleh the Thief- A Rediscovered Novel by Sholom Aleichem at 40% off by contacting me. The same applies if you would like a copy of my new children's book Jonah's Tale of a Whale
         Speaking of books, you can return your High Holiday prayer book at any time by placing it in the blue bin on the school porch.

    Shabbat shalom and Hag Sameach,
    Rabbi Schwartz.

Cantorial Soloist

Suzy Auriel Merritt

Religious School Director

Annette De Marco

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