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The Woman from Kush and the Limits of Peshat Bemidbar 12 Miriam and Aaron spoke against Moses because of the Cushite woman he had married: “He married a Cushite woman!” They said, “Has the LORD spoken only through Moses? Has He not spoken through us as well?” The LORD heard it. Now Moses was a very humble man, more so than any other man on earth. Suddenly the LORD called to Moses, Aaron, and Miriam, “Come out, you three, to the Tent of Meeting.” Tzippora Spurned Rashi AND MIRIAM AND AARON SPAKE — She opened the conversation, therefore Scripture mentions her first. And whence did Miriam know that Moses had separated himself from his wife (for this was the statement she made; cf. Rashi below)? R. Nathan answered: “Miriam was beside Zipporah When it was told to Moses, ‘Eldad and Medad are prophesying in the camp’ (Numbers 11:27). When Zipporah heard this, she exclaimed, Woe to the wives of these if they have anything to do with prophecy, for they will separate from their wives just has my husband has separated from me!” It was from this that Miriam knew about it, and she told it to Aaron. Now what was the case with Miriam who had no intention to disparage him? She was punished thus severely! How much the more will this be so in the case of one who intentionally speaks in disparagement of this fellow”! (Sifrei Bamidbar 99). THE CUSHITE WOMAN — This tells us that all agreed as to her beauty just as all agree as to the blackness of an a ,יפת מראה Ethiopian (cf. Sifrei Bamidbar 99).The numerical value of this word (736) is the same as that of woman of beautiful appearance. BECAUSE OF THE [CUSHITE] WOMAN — because of her having been divorced by Moses THE CUSHITE WOMAN — Because of her beauty-she was called, “the Ethiopian” just as a man calls his handsome son “Moor”, in order that the evil eye should have no power over him (Midrash Tanchuma, Tzav 13). אבן עזרא - והישר בעיני שזו הכושית היא צפורה, כי היא מדינית, ומדינים הם ישמעאלים, והם דרים באהלים, וכן כתוב ירגזון יריעות ארץ מדין (חבקוק ג, ז). ובעבור חום השמש אין להם לבן כלל, וצפורה היתה שחורה ודומה לכושית רבינו בחיי - והיו חושבים שלא נמנע משה מהיות עם צפורה אלא בשביל שאינה יפה...ולכך הזכיר: "והאיש משה ענו מאד", כי הכתוב יעיד על ענותנותו שלא ידע בה אם היתה יפה אם לאו, כענין הנזכר באברהם אבינו. תולדות יצחק - ולפי זה הפירוש נאמר שמה שדברו עתה ולא קודם לכן, שמקודם לכן אמרו בטוב עשה בפירש ממנה, בעבור שהיה משא כבד עליו לפייס לכל ישראל ולטרוח בדיניהם ובכל עניניהם, אבל עתה שמסייעין לו שבעים זקנים למה לא חזר להיות עם אשתו. ועל זאת ההקדמה אפשר לומר שלזה אמר והאיש משה ענו מאד, כלומר לא ראה מימיו אם היא יפה או כעורה, ולשניה אם יהיה נביאכם. ר' הירש - מסיבות שונות הזכיר כאן הכתוב את ענוותנותו של משה. אילו שמו אחותו ואחיו את ליבם למידה זו של משה - שודאי היתה ידועה להם - לא היו דנים אותו לכף חובה ולא היו מייחסים את מעשהו להתנשאות. שהרי מי כמשה רחוק מהתנשאות! ועוד: משה בענוותו לא היה מגן על עצמו, ולפיכך יצא ה' לריב את ריבו. ובסופו של דבר, אפשר שהמלים "והאיש משה" וגו' רומזות לסיבה שהביאה אותם לדון את משה כך. ענוותנותו היתירה של משה גרמה שלא ידעו דבר על יחסו המיוחד והיחיד - במינו אל ה'. A Former Wife רשב"ם - כושית - שהיא ממשפחת חם: כי אשה כושית לקח - כדכת' בדברי הימים דמשה רבנו שמלך בארץ כוש ארבעים שנה ולקח מלכה אחת ולא שכב עמה כמו שכתוב שם, והם לא ידעו כשדיברו בו שלא נזקק לה. זהו עיקר פשוטו. שאם בשביל צפורה דיברו, מה צורך לפרש כי אשה כושית לקח? וכי עד עתה לא ידענו כי ציפורה מדיינית היא? ועוד תשובה כי לא היתה כושית כי כוש מבני חם הוא, ומדיין מבני קטורה אשר ילדה לאברהם: Chronicles of Moses - http://www.sacred-texts.com/bib/coj/coj049.htm During this siege Moses, having fled from Egypt, came to the camp of Qinqanos, the King of Cush. He was then but eighteen years old…He was therefore made the king's counsellor. It came to pass after nine years that the Cushite king was seized with an illness by which he died, so that after seven days Qinqanos departed this life…they said to each other, 'What shall we now do? If we try to get into the city and fight there will be many more of us slain than before. If we give up the siege, then all the Syrian kings and those of the East, having heard of the death of our king, will come upon us suddenly, and none of us will be left. Now, let us appoint a king over us, and we shall then continue the siege until the city falls into our hands.' They then hastily stripped themselves of their garments, and, casting them upon the ground, they made a large platform, upon which they placed Moses. They then blew the trumpets, and exclaimed, 'Long live the king!' And all the princes and all the people took the oath of obedience to him, and gave him a Cushite wife, the widow of Qinqanos. They then crowned him King of Cush. He was twenty-seven years old when he was made king…In the fortieth year of his reign, when he was sitting upon the throne with his queen by his side, the queen said to the princes in the presence of the people, 'Behold now, during the whole of the forty years that this king has reigned he has not once approached me, nor has he worshipped the gods of Cush...do not allow this man to reign over you any longer, but let my son Mobros reign over you, for it is better that you serve the son of your master than a stranger, a servant of the King of Egypt.' The people discussed the matter until the evening. They then rose up early next morning and crowned Mobros, the son of Qinqanos, king over them. But the Cushites feared to lay hands on Moses, for they remembered the oath they took to him. So they gave him valuable gifts and sent him away with great honour. Moses accordingly went forth thence, and his reign over Cush thus came to an end. מלבי"ם - וידענו שדברו על משה באריכות ושהיה לגנאי, וממ"ש ותדבר מרים ואהרן ידענו שמרים התחילה הוכוח ואהרן השיב לה, והיה זה בפני משה או שלא בפניו, והתורה לא ספרה כל הוכוח רק ראשי דברים. ואנחנו נבין מעצמנו שמרים התחילה לספר שמשה פירש מן האשה, ועפ"ז הזכירה שכבר עשה כן לאשתו הראשונה, וספרה מאשה הכושית אשר לקח ופירש ממנה ושאלה מדוע הוא עושה כן לצפורה. וע"ז אמרה כי אשה כושית לקח, ר"ל אז היה זה מן הראוי כי היתה כושית לא עתה שצפורה אינה מבנות כוש, כי מדין הוא מבני קטורה. ואהרן השיב לה שמשה עשה זאת מפני שה' מדבר עמו בכל עת וצריך שיהיה תמיד מוכן לנבואה, ולכן פרש ממנה, וע"ז השיבה מרים הרק אך במשה דבר ה' הלא גם בנו דבר ולא פרשנו מדרך ארץ. אולם ע"ז יפלא עדיין וכי לא ידעו שיש הבדל ביניהם ובין משה, שלהם לא ידבר ה' בכל עת רק לעת מצוא כשמכינים א"ע אל הדבור, משא"כ משה?...ולבאר הדברים אזכיר את אשר כתבתי בפי' במראה הסנה ובכ"מ שלהנבואה באספקלריא הבלתי מאירה כנבואת יתר הנביאים היה משה מוכן בטבע שנולד ממעי אמו שלם בכל המעלות השכליות והמדותיות ושלמות כח המדמה עד שהיה מוכן לנבואה בטבע בלא שום הכנה, כי לא סכך החומר ורגשותיו בעדו מראות מראית אלהית ומהתנבאות בכל עת שרצה מבלי שום הכנה. והמופת לזה הוא מה שהיה הוא הצנור שהריק שפע הנבואה לכל הנביאים שבדורו ובדורות הבאים שזה לא יצויר רק אם היתה הנבואה לו מורשה בטבע מבלי שום הכנה. שאם נבואתו לא היתה רק ע"י הכנה לא היה אפשר שיריק הנבואה וישפיע לזולתו אחר שהוא עצמו לא ישיגנה רק אם יכין עצמו אליה ודי שיפקיע א"ע בעת שיכין א"ע לא שישפיע גם לזולתו. ומזה הוכיחו מרים ואהרן שמשה א"צ הכנה ולפרוש א"ע מן האשה אחר שהנבואה קנויה לו בטבע והוא מוכן אליה תמיד...וישמע ה' וה' שמע והבין דבריהם שהגם שדברו תלונה נגד משה בכ"ז לא היה זה מפני שרצו להשפיל כבודו כי נהפוך הוא שהיה קדושתו גדולה בעיניהם עד שחשבו שיוכל להשאר בקדושתו גם אם ישוב לאהלו ולא יופרש מן האשה, וע"כ בא ה' להראותם שטעו בזה, כי יש מדרגה למשה שבו נעלה הוא מכל הנביאים שאל מדרגה זו צריך הוא להכנה ולפרוש מן האשה כמו שיתבאר: A…Current Wife??? בכור שור - לפי הפשט: שהיו אומרים: וכי לא מצא משה אשה מבנות ישראל שיקח לו לאשה, שהלך לקחת לו מבנות הכושים שהם ערלים! לפי שלא מצינו במקום אחר שמשה לקח אשה כושית, הגיד לך הכתוב כי בודאי אשה כושית לקח. ועל צפורה לא דברו, שלא היתה מישראל, כי אז אנוס היה מפני שהיה בורח, ולא יכול לבא במצרים בתוך בני ישראל. שד"ל - ועל צפורה לא היה אפשר לגנות אותו, כי במדין לא היה מוצא בת ישראל, אבל במדבר (אולי כי צפורה מתה) אין ספק שהוא מוצא בת ישראל שתנשא לו, אע"פ שהיה זקן, ואולי גם אהרן ומרים היו מבקשים לתת לו מבנותם, והוא לקח לו אשה כושית מאותם שהתחברו לישראל בעלותם ממצרים, וידוע כי מצרים קרובה לכוש, ויתכן שהיו מאנשי כוש מתגוררים במצרים, וראו את אשר עשה ה' בעבור ישראל, ונתחברו ר' יוסף אבן כספי - והיה הענין כן, כי משה אחרי נשאו צפורה לקח אשה כושית על צפורה לסבה שידע הוא ע"ה, ואין לשאול טעמים בפעולותיו כי בודאי מחכמה עשה זה, והנה לא ידענו הזמן המוגבל שנשא זאת, אם עתה בנסעם, אם לפנים זמן מה, כי לא נזכר בתורה עדיין, כי גם לא נכתבו בתורה כמה ענינים עברו אז, אבל בעבור שלא נזכר זה עד עתה, בעבור שלא נבהל באמרו על אדות האשה הכושית אשר לקח, בעבור שלא שמענו זה מעולם, אמר אח"ז, כי אשה כושית לקח, כאלו אמר דעו שאשה כושית לקח… ואוסיף בזה הערה ואומר, כי ידוע כי תורתנו השלמה, נמשכת אל שלמות הטבע, ולכן לא נצטוינו שננגד ונעיק לפעולת הטבע, אבל נתנהג בהכרחי, ולא נצטוינו בפרישה מאשה, כי המעשה ההוא הכרחי בטבע לנו, ...ואין ספק כי משרע"ה אדון הנביאים היה מזה המזג, עד שחיה מאה ועשרים ולא כהתה עינו ולא נס לחה, ואם הוא ע"ה יהיה פורש לגמרי מאשה כמו שאמרו הקדמונים ועשו על זה אסמכתות מן הכתוב אין בם ממש, הנה לא חיה משה האיש המשובח בזמן מעולם ועד עולם, והם אמרו כל הגדול מחברו יצרו גדול ממנו (בבלי סוכה נ"ב).
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    Chukat Artscroll P.838 | Haftarah P.1187 Hertz P.652 | Haftarah P.664 Soncino P.898 | Haftarah P.911

    13 July 2019 10 Tammuz 5779 Shabbat ends London 10.16pm Jerusalem 8.28pm Volume 31 No. 45 Chukat Artscroll p.838 | Haftarah p.1187 Hertz p.652 | Haftarah p.664 Soncino p.898 | Haftarah p.911 In loving memory of Yehuda ben Yaakov HaCohen “Speak to the Children of Israel, and they shall take to you a completely red cow, which is without blemish, and upon which a yoke has not come” (Bemidbar 19:2). 1 Sidrah Summary: Chukat 1st Aliya (Kohen) – Bemidbar 19:1-17 Kadesh through his land. Despite Moshe’s God tells Moshe and Aharon to teach the nation assurances that they will not take any of his the laws of the Red Heifer ( ). The resources, Edom refuses and comes out to unblemished animal, which hPaasr anhe vAedr uhmada h a yoke threaten the Israelites militarily. The Israelites upon it, is to be given to Elazar, Aharon’s son, who turn away. must slaughter it outside the camp. It is then to be 5th Aliya (Chamishi) – 20:22-21:9 burned by a different Kohen, who must also throw The nation travels from Kadesh to Mount Hor. some cedar wood, hyssop and crimson thread Upon God’s command, Moshe, Aharon and Elazar into the fire. Both he and Elazar will become ritually ascend Mount Hor. Elazar dons Aharon’s special impure ( ) through this preparatory process. (High Priest) garments, after which In contratasmt, ethe ashes of the Heifer, when mixed AKhohareonn G daiedso.l The nation mourns Aharon’s death with water, are used to purify someone who has for 30 days (see p.3 article).
  • Introduction

    Introduction

    INTRODUCTION Hanne Trautner-Kromann n this introduction I want to give the necessary background information for understanding the nine articles in this volume. II start with some comments on the Hebrew or Jewish Bible and the literature of the rabbis, based on the Bible, and then present the articles and the background information for these articles. In Jewish tradition the Bible consists of three main parts: 1. Torah – Teaching: The Five Books of Moses: Genesis (Bereshit in Hebrew), Exodus (Shemot), Leviticus (Vajikra), Numbers (Bemidbar), Deuteronomy (Devarim); 2. Nevi’im – Prophets: (The Former Prophets:) Joshua, Judges, Samuel I–II, Kings I–II; (The Latter Prophets:) Isaiah, Jeremiah, Ezek- iel; (The Twelve Small Prophets:) Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephania, Haggai, Zechariah, Malachi; 3. Khetuvim – Writings: Psalms, Proverbs, Job, The Song of Songs, Ruth, Lamentations, Ecclesiastes, Esther, Daniel, Ezra, Nehemiah, Chronicles I–II1. The Hebrew Bible is often called Tanakh after these three main parts: Torah, Nevi’im and Khetuvim. The Hebrew Bible has been interpreted and reinterpreted by rab- bis and scholars up through the ages – and still is2. Already in the Bible itself there are examples of interpretation (midrash). The books of Chronicles, for example, can be seen as a kind of midrash on the 10 | From Bible to Midrash books of Samuel and Kings, repeating but also changing many tradi- tions found in these books. In talmudic times,3 dating from the 1st to the 6th century C.E.(Common Era), the rabbis developed and refined the systems of interpretation which can be found in their literature, often referred to as The Writings of the Sages.
  • Torah Portions for Shabbat & Haggim 2011

    Torah Portions for Shabbat & Haggim 2011

    TORAH PORTIONS FOR SHABBAT & HAGGIM 2011 – 2012 Bet Am Shalom follows the triennial cycle for Torah readings. This is the second year of the cycle; the actual verses to be chanted on each Shabbat and on certain holidays are listed below. October – 2011 Saturday 10/01 Shuvah Deuteronomy 32:1 – 52 Saturday 10/08 Yom Kippur Morning Leviticus 16:1 – 34 Numbers 29:7 – 11 Afternoon Leviticus 19:1 – 18 Thursday 10/13 Sukkot Day 1 Leviticus 23:22 – 44 Numbers 29:12 – 16 Saturday 10/15 Chol Ha-Mo’ed Exodus 33:12 – 34:26 Sukkot Numbers 29:17 – 25 Thursday 10/20 Shemini Atzeret Deuteronomy 33:1 – 34:12 Simchat Torah Genesis 1:1 – 2:3 Numbers 29:35 – 30:1 Saturday 10/22 Beresheet Genesis 2:4 – 4:26 Saturday 10/29 Noach / Rosh Chodesh Genesis 8:15 – 10:32 Numbers 28:9 – 15 November Saturday 11/05 Lech Lecha Genesis 14:1 – 15:21 Saturday 11/12 Vayeira Genesis 19:1 – 20:18 Saturday 11/19 Chayei Sarah Genesis 24:10 – 52 Saturday 11/26 Toldot Genesis 26:23 – 27:27 December Saturday 12/03 Vayetze Genesis 30:14 – 31:16 Saturday 12/10 Vayishlach Genesis 34:1 – 35:15 Saturday 12/17 Vayeishev Genesis 38:1 – 30 Saturday 12/24 Miketz / Chanukah Genesis 41:53 – 43:15 Numbers 7: 42 - 47 Saturday 12/31 Vayigash Genesis 45:28 – 46:27 January – 2012 Saturday 01/07 Vayechi Genesis 49:1 – 26 50:23 – 26 Saturday 01/14 Shemot Exodus 3:1 – 4:17 Saturday 01/21 Va-ayrah Exodus 7:8 – 8:15 Saturday 01/28 Bo Exodus 11:4 – 12:28 February Saturday 02/04 Beshelach / Shirah Exodus 14:15 – 16:10 Saturday 02/11 Yitro Exodus 19:1 – 20:23 Saturday 02/18 Mishpatim / Shekalim Exodus
  • Shelach Lecha Shabbat Mevarechim

    Shelach Lecha Shabbat Mevarechim

    17 June 2017 23 Sivan 5777 Shabbat ends London 10.27pm Jerusalem 8.29pm Volume 29 No. 38 Shelach Lecha Shabbat Mevarechim. Rosh Chodesh Tammuz is next Shabbat and Sunday Artscroll p.798 | Hertz p.623 | Soncino p.860 In memory of Harav Yisrael ben Harav Uriah “They arrived at the Valley of Eshkol and cut from there a vine with one cluster of grapes, and bore it on a double pole, and of the pomegranates and of the figs” (Bemidbar 13:23). 1 Sidrah Summary: Shelach Lecha 1st Aliya (Kohen) – Bemidbar 13:1-20 20 will die in the desert over the next 40 years. God tells Moshe to send spies into Cana’an (later The spies die in a plague, except Yehoshua the Land of Israel), one from each tribe. The and Calev. Moshe tells the nation about the names of the spies are listed. One of them is 40 year decree and they mourn. Despite Moshe’s Hoshea, whose name Moshe changes to discouragement, a section of the people attempt Yehoshua (Joshua). Moshe instructs the spies to enter the Land but are brutally thwarted by the to enter the Land from the south, look at its Amalekites and Cana’anites. nature and check the strength of its inhabitants. God tells Moshe to instruct the nation that when Point to Consider: why did Moshe change they bring animal offerings, these should be Yehoshua’s name? (See Rashi to 13:17). accompanied by a bread meal offering (mincha) and a wine libation (nesech). 2nd Aliya (Levi) – 13:21-14:7 Question: why did the punishment last for 40 The spies enter the Land.
  • Judaism's Life-Changing Ideas a Weekly Reading of the Jewish Bible

    Judaism's Life-Changing Ideas a Weekly Reading of the Jewish Bible

    Judaism’s Life-Changing Ideas A Weekly Reading of the Jewish Bible Judaism's Life-Changing Ideas.indd 1 6/8/20 6:29 PM Rabbi Jonathan Sacks JUDAISM’S LIFE-CHANGING IDEAS A Weekly Reading of the Jewish Bible The Phillips Family Edition Maggid Books & OU Press Judaism's Life-Changing Ideas.indd 3 6/8/20 6:29 PM The Phillips family are delighted to support the work of Rabbi Sacks. תשרי תשפ"א ,London, September 2020 Judaism's Life-Changing Ideas.indd 5 6/8/20 6:29 PM Contents Foreword: The Secret of Our Staying Power / Bari Weiss xiii Introduction: The Transformative Power of Ideas xvii Genesis Bereshit The Faith of God 3 Noaĥ The Trace of God 9 Lekh Lekha Inner-Directedness 13 Vayera The Space Between Us 17 Ĥayei Sara The World’s Oldest Man 21 Toledot Why Isaac? Why Jacob? 25 Vayetzeh Out of the Depths 31 Vayishlaĥ The Struggle of Faith 35 Vayeshev Improbable Endings and the Defeat of Despair 39 vii Judaism's Life-Changing Ideas.indd 7 6/8/20 6:29 PM Miketz Jews and Economics 45 Vayigash The First Psychotherapist 51 Vayeĥi What It Takes to Forgive 57 Exodus Shemot God Loves Those Who Argue 65 Va’era Free Will – Use It or Lose It 71 Bo The Story We Tell 77 Beshallaĥ The Longer, Shorter Road 81 Yitro The Bond of Loyalty and Love 85 Mishpatim The Power of Empathy 91 Teruma Why We Value What We Make 97 Tetzaveh Crushed for the Light 103 Ki Tissa Anger – Its Uses and Abuses 107 Vayak’hel Beyond the Self 113 Pekudei Making Space 119 viii Judaism's Life-Changing Ideas.indd 8 6/8/20 6:29 PM Leviticus Vayikra The Call 127 Tzav Giving Thanks 133 Shemini
  • The Anti-Samaritan Attitude As Reflected in Rabbinic Midrashim

    The Anti-Samaritan Attitude As Reflected in Rabbinic Midrashim

    religions Article The Anti‑Samaritan Attitude as Reflected in Rabbinic Midrashim Andreas Lehnardt Faculty of Protestant Theology, Johannes Gutenberg‑University Mainz, 55122 Mainz, Germany; lehnardt@uni‑mainz.de Abstract: Samaritans, as a group within the ranges of ancient ‘Judaisms’, are often mentioned in Talmud and Midrash. As comparable social–religious entities, they are regarded ambivalently by the rabbis. First, they were viewed as Jews, but from the end of the Tannaitic times, and especially after the Bar Kokhba revolt, they were perceived as non‑Jews, not reliable about different fields of Halakhic concern. Rabbinic writings reflect on this change in attitude and describe a long ongoing conflict and a growing anti‑Samaritan attitude. This article analyzes several dialogues betweenrab‑ bis and Samaritans transmitted in the Midrash on the book of Genesis, Bereshit Rabbah. In four larger sections, the famous Rabbi Me’ir is depicted as the counterpart of certain Samaritans. The analyses of these discussions try to show how rabbinic texts avoid any direct exegetical dispute over particular verses of the Torah, but point to other hermeneutical levels of discourse and the rejection of Samari‑ tan claims. These texts thus reflect a remarkable understanding of some Samaritan convictions, and they demonstrate how rabbis denounced Samaritanism and refuted their counterparts. The Rabbi Me’ir dialogues thus are an impressive literary witness to the final stages of the parting of ways of these diverging religious streams. Keywords: Samaritans; ancient Judaism; rabbinic literature; Talmud; Midrash Citation: Lehnardt, Andreas. 2021. The Anti‑Samaritan Attitude as 1 Reflected in Rabbinic Midrashim. The attitudes towards the Samaritans (or Kutim ) documented in rabbinical literature 2 Religions 12: 584.
  • Calendar 2017-2018/5777-5778

    Calendar 2017-2018/5777-5778

    Calendar 2017-2018/5777-5778 SHOWCASING SOME OF THE AGENCIES AND PROGRAMS SUPPORTED BY THE ASSOCIATED: JEWISH COMMUNITY FEDERATION OF BALTIMORE OUR ANNUAL CAMPAIGN AT WORK o m Missionn The Associated: Jewish Community Federation of Baltimore strengthens and nurtures Jewish life by engaging and supporting community partners in Greater Baltimore, Israel and around the world. b Vision m The Associated will secure the resources necessary to address the evolving landscape of Jewish life, ensuring a vibrant mcommunity for future ngenerations. 2017/2018 We like to think that when it comes to the Jewish community, we are here for each other. Every hour of every day, thanks to the generosity of you, our trustedb donors and fellow community members, The Associated: Jewish Community Federation of Baltimore, its agencies and programs, are here to nurture and support Jewish life in Baltimore neighborhoods and around the world. We are in Federal Hill and in Pikesville. We are in Reisterstown and Towson. And we are in all the communities in between where there are individuals and families who need a helping hand or are searching for meaningful Jewish experiences. The stories that unfold on these pages represent the scope of The Associated system’s services and highlight the people and the neighborhoods where we are making a difference. We showcase stories of inspiration and hope as well as stories of how we build strong Jewish identity for our next generation. Whether it’s connecting Jewish families living downtown, providing a “Big Sister” to help a young girl gain her self-esteem or offering a wide array of opportunities for seniors to live productive and happy lives, we strengthen Jewish community each and every day.