On behalf of Congregation Beth Abraham-Jacob, I would like to wish you and your family a restful and meaningful Shabbat.
Miriam and I have both tested positive for COVID (my test was this morning, Miriam's was Tuesday evening), so we will not be in present this Shabbat. You may wish to consider monitoring yourself for symptoms or getting yourself tested if you were in contact with either of us recently.
Thankfully, Miriam and I are both doing well, with minor symptoms, and we have everything that we need. We are so grateful to everyone who has offered there assistance already. It is such a tremendous privilege to be part of such a special community where everyone looks out for each other.
Likewise, I have heard from a few individuals who were present at services last Shabbat that they tested positive for COVID earlier in the week. Please take these incidents as a reminder that we all must take health and wellness seriously, including staying home when we are sick.
I would like to take this opportunity to welcome Noah & Hadassah Tye, along with their son Betzalel, who have just moved into Albany this week. Additionally, I'd like to welcome Ahava Weintraub to Albany. Ahava and her husband Elon are considering moving to Albany. Please take the chance to extend a warm Albany-welcome (on a not-so-warm Albany day).
As I will not see you over Shabbat, I would like to share a brief D'var Torah:
Two weeks ago, I spoke about the idea of "complex faith" - the idea that we can simultaneously hold in our hearts both deep trust in HaShem and also to grapple with the challenge of the existence of suffering of the innocent.
This idea stemmed from Moshe Rabbeinu asking G-d "why have you done evil to this nation?" (Exodus 5:22), apparently challenging G-d and his righteousness. The Midrash (Devarim Rabbah 11) exonerates Moshe, declaring him "bar levav" pure of heart, because he was simply demaning the salvation of Israel, pained by the sight of their suffering.
I would like to suggest that a similar idea - of complex faith - can be seen in this week's parsha. As Israel is trapped between the encroaching Egyptian army and the Yam Suf, we see an apparent contradiction in their behavior.
In Exodus 14:10, we read "and the children of Israel cried out to the Lord," apparently expressing deep faith in the power of G-d to be their savior, but then in the next verse, they cry to Moses, "Was it because there were no graves in Egypt, that you took us away to die in the wilderness? What have you done to us, to bring us forth out of Egypt," expressing a deep lack of faith in the leadership of Moses, G-d's servant.
There are numerous answers that could be offered, for instance, Nachmanides suggests that perhaps Israel faith in HaShem but not in Moses. But a colleague of mine suggested that perhaps Israel had complex faith. On the one hand, complete belief in HaShem, His abilities and saving power, while on the other, grappling with a harsh reality that does not always appear to reflect Divine justice.
I will conclude by noting that while in this incident, Divine justice is clearly and publicly manifested in the salvation of Israel, our faith often demands that we grapple with a difficult reality where great miracles are not so apparent. I wish you strength in that struggle.
I hope to see you soon at a tefilah, children's program, event, or class!
Shabbat Shalom,
Rabbi Ben Kean
