What Does it Mean To Be Welcoming: Gender Inclusivity

This blog post is the first in a three-part series exploring what it means for a congregation to be truly welcoming. Each week we will explore a different topic: gender inclusivity, welcoming people of all (dis)abilities, and appropriate touch.

Walking into a place of worship, it’s possible to take our welcome for granted, but that has not always been the case (and continues not to be, in some communities) for LGBTQIA and genderqueer/non-binary Jews. For those of us who are not cisgender, entering new spaces can cause us to feel uncertain how we will be treated. While a community might fervently believe that it is accepting of others, newcomers might not perceive this spirit of acceptance without gestures of explicit welcome.

Since biblical times, Jews have carried on a tradition of engaging with various expressions of gender. In fact, Jewish texts contain references to six different genders.

  • Androgenos – one who has both male and female characteristics
  • Tumtum – one of uncertain or undecided gender
  • Aylonit – one who is born female and transitions to male
  • Saris – one who is born male and transitions to female
  • Male – male biology and identifying
  • Female – female biology and identifying

Because Modern English typically insists upon gendered personal pronouns, we can find ourselves searching for workarounds to accommodate cultural understandings of genders beyond “he” and “she.” Modern English usage often leads us to pause mid-sentence or mid-thought to reconsider the assumptions about gender we are about to make. Just as our Jewish ancestors developed a lexicon to include various expressions of gender, we must do the same in our language.

If we wish to be more welcoming, being mindful of pronoun preferences is a good place to start. When we introduce ourselves, we might add our own chosen pronoun; for example, “Hi, my name is Gillian, you can use she/her pronouns when referring to me.” When we introduce someone new, we might say, “Sally this is Newbie; Newbie – what pronouns do you prefer?” This signals that we are not taking our gender expressions for granted and welcome others to do the same.

AARC will be offering pronoun stickers to add to our member name tags. These little stickers will help all of us avoid any assumptions and assure a special welcome to those whose pronouns are often misused. The new stickers will be on the welcome table beginning at this Friday’s Kabbalat Shabbat service.

Jewish history is overrun with accounts of our people rendered powerless, discriminated against, and treated as second class citizens. As Jews, we have an obligation to ensure that other marginalized communities never have to face these obstacles when engaging with us. It is in this spirit that I welcome you to practice this new way of interacting with gender and incorporate it into our community when welcoming guests and visitors to our congregation.

Upcoming Dates To Put On Your Calendar: Annual BBQ Picnic, Fourth Friday Shabbat, The First Day of Beit Sefer, and a New Blog Series

Annual BBQ Picnic

Sunday August 18th, Noon-2ish. Olson Park.

From the Annual Picnic 2015
Olson Park https://www.a2gov.org/departments/Parks-Recreation/parks-places/pages/Olson.aspx
1515 Dhu Varren Rd, Ann Arbor, MI 48105
AARC will provide drinks, charcoal and paper products. You bring something to grill, a side dish to share, and your summer stories! The BBQ will be at a new location this year, Olson Park.
Our annual BBQ picnic is a very nice time for all ages to relax together, introduce new people to the congregation, reconnect after summer travels.
Thinking of joining? New member? Want to meet Rabbi Ora? Everyone welcome!

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Fourth Friday Kabbalat Shabbat

August 23rd 6:30pm, JCC of Ann Arbor

Come connect with community, rest, recharge, rejuvenate. Everyone welcome. Please volunteer to buy or bake challah, help set up, greet people, and do dishes after the meal.
  • Tot Shabbat, 5:45-6:15. With Rabbi Ora and Clare, singing and a story. RSVP requested but not required, by emailing Clare, ckinberg@gmail.com Opens in new tab Opens in new tab. Pizza for tots and other children at 6:15pm.
  • Kabbalat Shabbat/Welcoming Shabbat musical service with Rabbi Ora begins at 6:30. Elementary age children are encouraged to join the adult service during first half hour.
  • Potluck dinner for all, 8pm. Please bring a delicious, generously portioned, vegetarian dish to share after the service. **Nothing with nuts! The JCC is a nut-free building.**

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First day of Beit Sefer/ Religious School

Sunday September 15, 9:30am-11:30am

There will be a parent meeting during the first session of Beit Sefer beginning at 10:00 in the Gelman Lounge. Clare Kinberg will be in touch with families prior to the start of Beit Sefer to discuss class assignments.

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Blog Series on what it means to truly be a ‘Welcoming Congregation’

AARC will be hosting a new blog series that explores how we might truly engage in the process of making everyone feel welcome in our congregation. Some topics we will be exploring will include gender inclusion, accessibility, and appropriate touch.

Lots to look forward to ahead, and all of this is leading up to the High Holidays! I look forward to seeing everyone soon at these fun and engaging events!

Meet the Yahrzeit Committee

The Yahrzeit Committee is a benevolent band of volunteers that dedicates their mitzvah work to honor the memories of our loved ones. The committee maintains a database of Yahrzeits submitted to them, which then appear in the Tuesday Telegraph in the relevant week. As time allows, congregants may receive a handwritten letter acknowledging the Yahrzeit.

What is a Yahrzeit? A Yahrzeit is the anniversary of the death of a loved one. Jews celebrate their loved one’s Yahrzeit every year to honor the person’s memory and legacy. When we light the Yahrzeit candle, we are honoring the person as well as the greater cycle of life and death.

Jewish adults honor their loved ones by reciting the Mourner’s Kaddish during services. Because there is an opportunity immediately before the prayer to pronounce the name of the departed, Kaddish facilitates both a personal remembrance of the person as well as their recognition by the community. To learn more about Yahrzeit and Jewish rituals regarding death and dying, see this comprehensive article from RitualWell.

If you would like to add your loved ones to the Yahrzeit database, please email a note about them as well as the name and date of their death to rnmik@yahoo.com or aarcgillian@gmail.com.

Jewish Activism is Alive and Well #NeverAgainIsNow

https://www.commondreams.org/news/2019/07/01/neveragainisnow-36-arrested-hundreds-jewish-protesters-block-road-migrant-detention

Many times in the last few months, Rabbi Ora has drawn connections between the story of the Jews in exile in Torah to our current treatment of those in exile in America. It is quite the coincidence that during the current political tumult over how we treat immigrants, Jews have been reading about our exile from the promised land in the books of Exodus, Leviticus, and Numbers. So often in our history we have been forced into exile, and in various ways, our drive towards justice has propelled us forward.

The phrase “Never Again” is burned into the Jewish lexicon. We have vowed to never again allow ourselves or others to be subject to the cruelty of the Holocaust. It is with this in mind that activists around the U.S. have launched the #NeverAgainIsNow campaign to oppose the mistreatment of immigrants in America. Jewish leaders throughout the country are currently organizing protests to demonstrate against the Trump Administration’s efforts to imprison immigrants whom they believe to be “illegal.”

Closer to home, Bend the Arc: Ann Arbor organized a family picnic this weekend focused on immigration. Participants engaged in a kid-friendly service project to provide supplies to newly settled refugee families and read a book titled The Lost and Found Cat. This event served not only to teach children about service, but also to built momentum around Bend the Ark’s immigration reform campaign.

Our own congregation has been joined a community interfaith effort to combat antisemitism and violence against both Jewish and Muslim communities. In addition, our own Margo Schlanger recently co-wrote an article in Slate addressing ways to help immigrants detained at the border and at home.

Other instances of Jews around the country organizing against immigration detention include:

These are just a few examples of the “Never Again” movement that is rising up to speak against unfair detention policies of the Trump Administration. I am proud of the Jewish community’s participation and leadership. Be sure to check out the articles above and, if you are able, volunteer for a local event!

Meet the Mitzvah Committee

Written by: Anita Ruben-Meiller

“Let the good in me connect to with the good in others, Until all the world is transformed through the compelling power of love” – Reb Nachman of Breslov

I am writing to you as the new(ish) coordinator of the Mitzvah Committee, having stepped into that role in January, following our annual congregational meeting. The other members of the committee are Stephanie Rowden, Mike Ehmann, Idelle Hammond-Sass, Amie Ritchie and Rena Basch.

Historically, the Mitzvah Committee has helped to coordinate assistance to meet several of the needs of our members. The requests that we receive are mostly for rides and meals. Occasionally we receive requests to help get volunteers to assist with the practicalities of organizing the space for the celebration of B’nai Mitzvot or for holding a shiva observance. Very occasionally we receive requests to offer healing chants at times of illness. The hope of the committee is to make a personal connection that allows the coordination of assistance to create ease for the member in need. Towards this end, we have divided ourselves into teams to handle certain kinds of requests. While all initial requests will come through me via email at anita1018@sbcglobal.net or text message at 734-255-2619, requests for rides will be passed on to Rena and Mike; and requests for meals will be passed on to Idelle and Stephanie.

In the past few years, members of the congregation have completed a survey letting the committee know what kind of helping tasks we might be able to call on you for. We are asking that you take a moment to update your info if your availability has changed or add your name if you are ready to volunteer now.

I know that when I was ill and had surgery some years ago, and still had kids at home to tend to, I was deeply moved by and grateful for the generous assistance that came in the form of meals delivered for us to enjoy. I know from speaking with a congregational member, Amy Rosenberg, that the help that was coordinated and delivered through members of the Mitzvah Committee made it possible for her to not only have rides to visit Marc when he was hospitalized, but also to have emotionally supportive conversations.

I hope you will both volunteer for and take advantage of the services we can provide to make life a bit easier during challenging times.

Otto Nelson’s Bar Mitzvah Dvar: Chukat

Shabbat Shalom, everyone!
Welcome to my bar mitzvah! I hope you’ve been enjoying it so far.
My torah portion is Chukat.
It’s a bit of an inconsistent portion, because it starts with Adonai (also known as G-d) detailing a purification ritual to be used after contact with the dead, which I am focusing on, but about a third of the way in it jumps to the story of the Israelites wandering through the wilderness.
The aliyah (section of Torah) I just read is Numbers, chapter 19, verses 18 to 22.
My aliyah focuses on the details of the purification ritual.
According to the Torah, this purification ritual is required after contact with a human body, grave, or bone.
It was believed that contact of this sort makes a person spiritually or ritually unclean.
Purification involves sprinkling water containing the ashes of a Red Heifer (mentioned earlier in my Torah portion) on the unclean person, after which they must wash themselves and their clothes and remain isolated from others for a period of 7 days.
If they do not undergo this ritual they are cut off from the congregation, a punishment known as Karet. Rabbis were and are not sure exactly what this punishment entails, but some theories are premature death, death without children, or generally very bad things.
On that happy note:
You may have noticed that these laws about death and contact with the dead seem very strict, and a bit strange, which brings up the question: Why were these laws created?
I think one reason is for the sake of physical purity (I’ll talk about that later), in that it helps avoid the spread of disease. However, I think it was mainly for religious purity. I think the ritual was designed to keep the perceived sanctity of the congregation by acknowledging the dead but not allowing them to negatively impact the community.
However, I think now we should look at what other people think the purpose of this ritual is, through rabbinical commentary. A traditional addition to a D’var torah, rabbinical commentary is essentially looking back at observations on the Torah portion made by past Jewish scholars to see what they think (Like looking at the comments on a YouTube video, except generally more positive and much older).
Rabbi Joseph Bechor Shor, a rabbi who lived in France in the 13th century, speculated that the purification ritual was to assist with physically letting go of the dead, and avoiding the practice of incorporating dead bodies into physical objects and adornments, a tradition among several neighboring tribes at the time and place the Torah was written. He also held that it is a natural tendency to physically cling to loved ones who have died, and that the ritual exists to warn Jews against this tendency. However, Rabbi Samson Hirsch, a 19th century German rabbi, claimed that the meaning was more symbolic, showing the Jewish people that there is a possibility of redemption from sin, such as the sin of touching a dead body.
Additionally, allow me to note that Rabbi Yochanan (A first century rabbi who saved Judaism in a super-dramatic way that should REALLY be made into an action film), Rabbi Isaac (A student of Yochanan), and Rabbi Joshua of Sikinin (A lesser-known Talmudic rabbi), believed that the ritual is not made to be understood or have a reason behind it.
Now, the reasons I just quoted are more spiritual reasons for this ritual,
but I also want to mention possible practical or medical reasons.
A possible medical reason for the ritual was to use water to wash off bacteria from the person and their clothes, which were possibly infected from diseases carried by dead bodies, and then put the person in a quarantine for any remaining germs or effects to die off.
Strange thing is, the biblical purification ritual in my Torah portion seems in line with modern medical practices. However, this is thousands of years before modern medicine. So how could the ritual use ideas similar to those of contemporary medical science?
Personally, I think that the connection is coincidental. After all, when we do something that works, we continue to do it. And in ancient times, the health benefits of certain rituals could be seen as divine signs to continue them.
At the core of this ritual is purity. But what is purity? Physical purity? Religious purity? And what do these things mean in today’s world?
Personally, I think that the idea of purity, both religious and physical, is really mostly a social construct. Although how clean or healthy you are can affect physical purity, I think what you and others think about you is most of what’s taken into account. And the case of religious purity is even more heavily opinion-focused.
In today’s world, purity does not seem to be as common a topic, at least not obviously. However, I think that these ideas of purity still exist, just in a more cloaked form. When people make decisions based on physical health or look, I think that’s really just a different form of the idea of physical purity. And when people make decisions based on what they think of another person’s religion or culture, I think that’s just another branch of the idea of religious or ethical purity.
But now to my mitzvah project.
Because my portion is focused on purity and purifying, for my project my friend Eli (who had his Bar Mitzvah last month) and I swept up the memorial garden behind the JCC, planted new plants, added mulch, and weeded it, in a way restoring natural purity to it. Also, my Mom and I worked with a community organization known as NAP herps that monitors frog and salamander populations, which are indicators of natural vibrancy and purity. Finally, my family and I planted 150-something native butterfly bushes in my grandparent’s land in west Michigan, to restore some natural, native purity.
Anyway…
At this point, I have discussed purity in today’s world, talked about my mitzvah project, asked a rhetorical question and then answered it, given the interpretations of rabbis over the centuries, and given medical and spiritual reasons for this ancient ritual. I know at this point ya’ll are probably getting hungry for the luncheon, and I relate, so I’ll make this quick.
In our congregation, it’s customary for the Bar or Bat Mitzvah to ask a question of the congregation (Don’t worry, this one’s not rhetorical), so here’s mine. Throughout my D’var torah, I’ve explored many questions about purity. But now I have a question about purity for you to discuss, and that’s “What does purity, and for that matter impurity, mean to you?”

Thank you for sharing your thoughts. And to conclude, I would like to thank everyone who has helped me reach where I am today.
Thank you to:
-My Dad, David Erik Nelson, and my Mom, Cara Jeanne Spindler for helping and supporting me throughout my Bar Mitzvah and my life.
-My little sister Aziza, for, uhh…
Hmm…
Teaching me, and pushing me to my limit of, patience and understanding…
-Linda, Mojo, Riley, Danny, Justin, Ava, Henry, Vince, Sarah, Hannah, and anyone else who lives outside of the state and were willing to take the time and effort to come here
-My tutor, Deb, for helping me through my torah and haftarah portions.
-Rabbi Ora, for helping with my D’var torah.
-Anyone who has supported me in my life, be it a friend, family member, pet…
-And finally, everyone who came here to my bar mitzvah today! Thank you all so much!

A Note From Rabbi Ora Before Her Vacation

On July 19th, I’ll be packing my tent and hiking boots into my Subaru and driving west. First to Chicago, where I’ll be officiating the baby naming of Rabbi Shelley Goldman and Kieran Kiley’s newest family addition. Then on to Montana, to meet up with my friend Steve and spend two weeks exploring the mountains of Glacier and Yellowstone National Parks.

Thinking about my upcoming trip from a Jewish perspective, I started to notice just how many references to mountains appear in our liturgy. 

On Friday nights for Kabbalat Shabbat, we sometimes sing from Psalm 98, which speaks of how “the rivers clap their hands and the mountains sing in joy.” On Shabbat morning, we often sing Esah einai el he’harim from Psalm 121: “I turn my eyes to the mountain; from where will my help come?” During the Hallel portion of the Passover seder, we sing Psalm 114, that depicts a world in which nature becomes topsy-turvy as “mountains skip like rams and hills like sheep.” And many Psalms begin with the opening Shir ha’maalot, indicating that the forthcoming psalm is a “song of ascents,” literally a “song of going-up.”

In the Psalms, mountains are a place to aspire to; mountains are a place to get lost in and to look for help from; and mountains are part of the magnificent natural landscape that dwarfs in comparison to God’s power, even as we feel tiny relative to the colossal peaks. But in our tradition, mountains also indicate the human capacity for transformation.

According to the Torah, we became the nation of Israel at the base of a mountain, and committed to an ongoing relationship with God there. To reconstruct that tradition, then, every mountain might be a site of potential revelation! At the very least, mountains are a reminder of the importance of stretching beyond ourselves

For me, the beauty of mountains is their steadiness and how they’re blanketed in beauty; mountains are a reminder of what John O’Donohue calls the importance of “slow time.”

What about for you? What do you see as the Jewish connection to mountains? Have you had a profound/spiritual experience on a mountain? Please feel free to share below.

Introducing The New Robert Belman Award for AARC Teens and Young Adults

Written By: Erica Ackerman

The Ann Arbor Reconstructionist Congregation is pleased to announce the Robert Belman Award, which is granted in support of social justice activism. The award was established by AARC members Dale Belman and Amy Tracey Wells in memory of Dale’s brother Bob, who died tragically in 2018. Bob was a supporter of charitable organizations and liberal causes who gave freely of his time and money. He was a business owner with a love of rebuilding and racing European sports cars, who pursued track racing, auto-crossing, and road rallying. 

The Robert Belman Award is a grant of up to $1000 available to Ann Arbor Reconstructionist Congregation b’nai mitzvah graduates who are or wish to engage in social justice action. Each year, $1000 will be available to be split between up to five awardees. Examples of qualifying activities include internships, leadership training, volunteering, or participation in a course through an organization such as the Reconstructionist Rabbinical College. Financial need will be one consideration in choosing recipients.

To qualify for the award, applicants must:

1. Be an AARC b’nai mitzvah grad up to 26 years old
2. Have a current association with the AARC (for example, parents are members or the applicant attends services)
3. Be able to articulate a focused need and time-frame for their activity

Example descriptions of the activity might be “Volunteer Coordinator at Cabrini Green Legal Aid from Sept 2019-May 2020,”  “Housing Justice Organizer with Jane Addams Senior Caucus from Sept 2019-May 2020,” or “Volunteer with the Sunrise Movement, Summer 2019.”*

The award is a lump sum given as an outright grant. It would be awarded based on both need and the nature of the social justice work or study. The money would be disbursed upon receipt of a copy of a letter from the organization stating that the applicant will be doing an internship, workshop, volunteering, etc.

Upon completion of the activity, awardees are asked to write a short essay about their work and its impact. The essay will be shared with members of the AARC.
A link to the application form will be sent out soon in an email to AARC members.

Congratulations to our Graduates!

Avi Lessure senior portrait.

Avi Engelbert Lessure, son of Carol Lessure and Jon Engelbert, graduated from Skyline High School, where he was involved in robotics and math mentoring. He enjoys working with children, serving as a madrich in the AARC Beit Sefer, and seeks to tutor students in math over the summer. He is also a competitive Hearthstone player, having qualified to play against the world’s best during the Masters Tour in both Las Vegas (June) and Seoul, Korea (August). Avi will attend the University of Michigan Honors College in the fall.   

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Zevi Kinberg-Cowan graduated from Huron High School in June 2019. She’s looking forward to visiting relatives this summer, finding a job, and living her best life. 

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Juliana Fried is graduating from Pioneer High school and will attend Western Michigan University in the fall to study elementary education, with a concentration in math. She was awarded the AAPS Dorothy Russell Scholarship for a graduating senior who plans to enter the field of education. 

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Ella Edelstein is headed to the University of Michigan
Jesse Edelstein is headed to Brown University

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Ari Basch graduated from Huron High School in June 2019 with Honors. He played clarinet in Huron’s Symphony Band and led the Computer Aided Design (CAD) on the Ratpack FIRST Robotics team. Outside of school, he enjoys music, soccer, mountain biking and ultimate Frisbee. He built his mountain bike prior to heading to the UP for a riding camp, and he plays on multiple Ultimate teams. This summer, Ari is a counselor-in-training at Camp Loookout. He will be attending University of Michigan in the fall to study engineering.

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Other High School Graduates:

  • Daniel Hirshbein
  • Elijah Shore
  • Ahava Kopald

College Graduates:

  • Isaac Shore
  • Myisha Kinberg

Congratulations to all our high school and college graduates!

Eli Revzen’s Bar Mitzvah Dvar: Bamidbar

Eli and his friend Otto, shown working on their mitzvah project in the Shelly Volk Memorial Garden

Shabbat shalom. Today I just read from chapter one of the book of Bamidbar, and my parasha is also called Bamidbar. A parasha is like a few chapters smushed together by topic in the torah.

My parasha describes the events that took place a little over a year after the Israelites left Egypt. While the Israelites were wandering in the desert, God told Moses to count the Israelites. Every Israelite man capable of bearing arms was counted.

There ended up being 603,550 men total counted in the census. However, God told Moses not to include the Levites in the census, nor have them dwelling among and counted with the rest of Israelites.

The Levites’ duty was serving the Tabernacle, and when the Israelites travelled, the Levites were to dismantle the Tabernacle and reassemble it in the new encampment. If any outsider came near the Tabernacle, they were to be put to death.

Finally, the Israelite tribes were commanded to camp each under their own standard. The children of Israel were good this time and actually listened to Moses’s decree in the name of God, so they were counted and there was no divine wrath.

What was the point of a census being taken at this time? Because the census counted only the men who could bear arms, it seems like what was happening was the Israelites were building an army.

Why was God thinking about building an army at this point in time? Well, it makes sense after what happened at Rephidim, which I’ll tell you about later. God probably wanted to have the chosen people safe so god told Moses to count them to create an army.


The question for me, the big question in this parasha is if Moses was counted in the census. The question seems small, but the implications are big. If Moses was counted, it would mean that he was one of the people, thus equal in value to the average Israelite man. If Moses was not counted it might hint that he was above the people, because he was closer to God.
Did Moses count himself in the census?


If he was counted then he was going to be an active participant in a militia, and in this case he’d be sharing the risks with the Israelites when going to war. If he wasn’t counted then he would have had others risking themselves for him.

Since the point of the census was to build an army, I think that Moses probably wouldn’t have been a part of the census. Since Moses was the leader, if he were to die in battle the proverbial snake would be headless. Also, we can assume he was fairly old at the time, thus probably not fit to bear arms.

Another Speculation
We can speculate about the answer to this question based on an earlier story in the Torah, the story of Rephidim, and yes I’ll tell you about it very soon, but right now I’m procrastinating. In the Book of Exodus, Moses and the Israelites fight the Amalekites at Rephidim; during the battle Moses gives power to the warriors fighting in the battle.

Rephidim
Since I said I’ll tell you about what happened at Rephidim: The Israelites were attacked by the people of Amalek two months after they left Egypt. So Moses had a rag-tag team go and do battle with the Amalekites. During the battle, when Moses raised his hands, the Israelites prevailed, and when he lowered his hands the Amalekites prevailed. The Israelites were winning for a time, but Moses’ hands grew heavy. Why, is it because that standing for hours on end with your hands up isn’t everyone’s favorite pastime? So Moses then sat on a rock while Aaron and Hur held his hands up for him. And like this his hands were up till sunset. Then it says Joshua (who was probably in charge of the rag-tag team) overwhelmed the Amalekites by the sword.

The story of the battle at Rephidim is an example of what Moses once did to aid the soldiers of Israel. In the battle of Rephidim the soldiers were obviously in jeopardy. But the question is, was Moses? Did he put himself in jeopardy by raising his hands? If not, was it ethical for him to put others’ lives in danger without sharing the risk with them?

Contemporary example
A good contemporary example of different risk levels between a person in charge and the common man is modern industry. A manager of a steel plant is almost never at risk of getting burned, yet the workers are. In this case the manager is like Moses and probably not at risk, but the workers are. The question is is it ethical for a manager to not endanger themself in same way as the common worker. Sometimes this is the only way, if the job involves skills that the manager doesn’t have for example, using heavy machinery and the like.

This topic is very complex and each situation has its own answer so it’s impossible to give a yes this is okay or no don’t do that answer. As consumers of products made by such an industry we are part of this chain. While inside a system it’s very hard to pass a judgment on the ethics of that system. One of the reasons this is very hard is because when you are passing that judgment you’re also judging yourself which makes it difficult not to be biased.

To end my dvar torah I will ask you the Cahal a question, and I’ll love to hear your answers.

Is it okay to have someone do something for you that involves risk without you sharing the risk with them?

Y’all have raised many good points but now it is coming closer to candy throwing time so I must wrap-up.
Conclusion:
This dvar torah raises many more questions than answers, but that is how life is there are almost always more questions that come up the deeper you look.


Thank yous:
This enriching experience of having a bar mitzvah wouldn’t have been possible without the amazing support of many even more amazing people. First I have to thank my parents who made this all possible. Without their love and support this would never have happened. I’d also want to thank my relatives who traveled great distances to be here to support me. Next I have to thank Rabbi Ora, my tutor Lisa, and Deb Kraus who all taught me the skills necessary to be part of this truly enjoyable event. Last but not least I have to thank you all for being such a cooperative Cahal and as a thanks to all of you, my family and I have made a feast for all of you to enjoy. Shabbat shalom and have a great shabbat with your friends and family.