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News & Shmooze 

1851 Noriega Street San Francisco, CA 94122 ● (415) 564-5665
COVID-19 Updates
  • Orthodox Union/Rabbinic Council of America COVID-19 Vaccine Guidance
  • All Shabbat services are now held in the backyard - please dress warmly. The current rules allow for a service to be livestreamed from indoors with a maximum of twelve participants if required to facilitate the livestream. Therefore, daily services are now being zoomed – please see the links below. If you wish to attend services, you must inform the rabbi in advance. Anyone who has been exposed to someone with COVID or has a cough, shortness of breath, fever, chills, muscle pain, sore throat or new loss of taste or smell must stay home
The Rabbi's Blog: Living Jewish in San Francisco

As Chanukah comes to an end, I have been thinking - what would be a relevant take away from our holiday experience? Luckily, I found a terrific insight from a Florida colleague - R. Phillip Moskowitz. Hopefully, R. Moskowitz’s article will encourage us all to raise above ordinary in even our most mundane activities. The second article that I’ve shared reflects on the fact that this year, just a week after Chanukah (most of) the Christian world will be celebrating their main holiday of the year. Now why on Earth would I choose to say anything about Christmas? Well, Jeff Jacoby suggests that Christmas here in America has come to represent something that we Jews should be thankful for. Let me know if you agree – or not. Read more

Shabbat Miketz
Friday, December 18 - Saturday, December 19
Z'manim:
Friday, December 18
Chanukah VIII
7:45am    Shacharit 
4:35pm    Candlelighting
4:35pm    Mincha/Ma'ariv
 
Shabbat, December 19
Miketz
Shema must be concluded by 9:44am
9:30am     Shacharit followed by
                 Mincha
5:38pm     Havdalah
6:00pm     Ma'ariv

Sunday, December 20
8:00am    Shacharit 
4:30pm    Mincha/Ma'ariv
Monday- Thursday., December 21-24
7:45am    Shacharit
7:00pm    Ma'ariv


Davening Zoom Links

Shacharit
Meeting ID: 8285 7998 099
Passcode: 5240 99
Call-In Number: 1(699) 900-6833


Ma'ariv
Meeting ID: 8651 4928 893
Passcode: 3228 19
Call-In Number: 1(699) 900-6833




 
Adath Israel Zoom World
Thursday, December 17, 7:30pm
Friday, December 18, 3:00pm
Meeting ID: 8591 9877 123
Password: 3332 74
Call-In Number: 1(669) 900-6833
Meeting ID: 8711 0287 339
Password: 0465 97
Call-In Number: 1(669) 900-6833
Meeting ID: 8675 4375 483
Password: 9311 88
Call-In Number: 1(669) 900-6833
Meeting ID: 8707 3447 128
Password: 8312 34
Call-In Number: 1(669) 900-6833
Meeting ID: 8547 0196 516
Password: 7161 17
Call-In Number: 1(669) 900-6833
Meeting ID: 8591 9877 123
Password: 3332 74
Call-In Number: 1(669) 900-6833

Abe Newman for the Yahrzeit of Esther Furberg
Pavel & Larissa Vinnitskiy in honor of Claire Manber's 94th Birthday
Pavel & Larissa Vinnitskiy in appreciation of the Virtual Chanukah Party led by R. Landau
Bernard Backer for the General Fund
Ben Shapiro for a Happy Chanukah
Baruch & Batya Berenfus for the Matching Funds Campaign
Amy & Barry Greenberg for the Yahrzeit of Barry’s beloved father, Larry                      

Marilyn Thorne for the Yahrzeit of her beloved aunt, Fannie Fontaine
Tommy & Genie Tabak for the Yahrzeits of Genie’s beloved parents, Adela & Icek Meyer Shayevitz
Tommy & Genie Tabak for the Yahrzeits of Tommy’s beloved parents, Irene & Hermann Tabak
Tommy & Genie Tabak for the Yahrzeit of their beloved aunt, Tola Mermel

Emil Knopf for Adult Programming

Condolences
To Alex Goldshteyn on the sudden passing of his beloved father, Igor. Alex flew in from Israel Tuesday morning and will be here until Sunday night. You can text him or WhatsApp him at (415) 200-6091.
Enjoy Adath Israel's Kosher Kitchen Offerings:
Metropolitan Catering
Neshama Foods
Parasha in a Nutshell

Joseph’s imprisonment finally ends when Pharaoh dreams of seven fat cows that are swallowed up by seven lean cows, and of seven fat ears of grain swallowed by seven lean ears. Joseph interprets the dreams to mean that seven years of plenty will be followed by seven years of hunger, and advises Pharaoh to store grain during the plentiful years. Pharaoh appoints Joseph governor of Egypt. Joseph marries Asenath, daughter of Potiphar, and they have two sons, Manasseh and Ephraim.

Famine spreads throughout the region, and food can be obtained only in Egypt. Ten of Joseph’s brothers come to Egypt to purchase grain; the youngest, Benjamin, stays home, for Jacob fears for his safety. Joseph recognizes his brothers, but they do not recognize him; he accuses them of being spies, insists that they bring Benjamin to prove that they are who they say they are, and imprisons Simeon as a hostage. Later, they discover that the money they paid for their provisions has been mysteriously returned to them.

Jacob agrees to send Benjamin only after Judah assumes personal and eternal responsibility for him. This time Joseph receives them kindly, releases Simeon, and invites them to an eventful dinner at his home. But then he plants his silver goblet, purportedly imbued with magic powers, in Benjamin’s sack. When the brothers set out for home the next morning, they are pursued, searched, and arrested when the goblet is discovered. Joseph offers to set them free and retain only Benjamin as his slave (Chabad.org). 


Parasha Thought
By Rebbetzin Esther Jungreis A''H

In this week's parashah we read the dramatic story of Joseph, now viceroy of Egypt, meeting his brethren after 22 years of separation. The brothers do not recognize Joseph, and when he accuses them of espionage they are overcome with trepidation. They immediately attribute their troubles to the heinous sin that they committed so long ago, when they sold Joseph into slavery.

In voices full of torment, they cry out, "Aval - Indeed - we are guilty concerning our brother inasmuch as we saw his heartfelt anguish when he pleaded with us and we paid no heed; that is why this anguish has come upon us."  The brothers could, of course, have ascribed Joseph's accusation to the whim of a mad Egyptian despot, but herein lies their greatness. Instead of shifting blame, they searched their souls and looked within themselves for the cause of their misfortune.

We can appreciate the depth of their self-scrutiny through an examination of the Hebrew word aval (indeed) which has a double meaning. It can also be translated but. At first glance, these disparate words appear contradictory. The Torah, however, is teaching us a profound lesson. Most people, when explaining themselves, prefer to use the word aval as "but" in order to justify their negative behavior. They readily concede that their conduct was incorrect, but then go on to say, "But, there were mitigating circumstances beyond my control ...," "I know that I was wrong, but I was provoked ...," "I probably shouldn't have said that, but she/he pushed my buttons ...," etc., etc. Thus, with that little but, they give themselves license to continue to follow the same ill-advised path.

The brothers, the Tribal Patriarchs of the Jewish people, teach us how to repent, to do teshuvah. They teach us how to shed our bad habits, improve our character traits, and rediscover our true essence. They use the word aval - not as "but" (a loophole) - but rather as indeed, acknowledging, "Yes, indeed, we have sinned, we are accountable." Thus they display the path of teshuvah for all generations.

On Yom Kippur, when we recite Vidui (Confession), we repeat these very words: "Aval anachnu va'avoseinu chatanu ..." Indeed, we and our fathers/ancestors have sinned - no ifs, ands or buts! On the other hand, when people say, "I know I did such and such, but -," qualifying their confessions with that little insidious but attempts to justify continuing to follow the same corrupt path and cancels out their teshuvah.

That which we choose to forget, God will remember, but that which we choose to remember and do teshuvah on, God will not only forget, but He will cancel the evil decree - the painful consequences of our sin - and convert the transgression into merit. "If your sins are like scarlet, they will become white as snow ...."

Most of us are good and decent people. It is the excuses that we make with but that allow us to stray from the path. We have a choice: We can emulate the Tribal Patriarchs by saying "Indeed," and grow, change, and realize our potential, or we can indulge ourselves with "but" and sink into our weaknesses. It all depends on us.

There is yet another lesson that we can learn from the brothers' confession. To all intents and purposes, the sin of which this apparent Egyptian despot is accusing them has no connection to the family squabble that took place 22 years previously in Canaan. And yet the brothers see a direct link between the tragedy that is now befalling them and the events that occurred so long ago. Nothing happens in a vacuum, and there is no forgetfulness before God. If we choose to ignore the transgressions of our past, if we fail to do teshuvah and ask forgiveness for them, then Hashem will find ways to remind us. God's time is different from ours, Eventually all our transgression will catch up with us in the most unexpected way. Time and again we see the law of middah k'neged middah (measure for measure), which, in our contemporary world, is often referred to as "what goes around comes around."

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Congregation Adath Israel · 1851 Noriega Street · San Francisco, CA 94122 · USA

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