Wayne State University LITERARY IMAGES OF THE GULF WAR KAREN ALKALAY-GUT Sabbath Of Beginning Interaction Is Vital Tel Aviv University Chair, Israel Association of Writers in English Wednesday, October 28, 1992 WOMEN & WAR: POEMS OF THE GULF WAR & OTHER INCIDENTS IMAGES OF THE GULF WAR IN ISRAELI POETRY 1 P.M. Congregation Beth Abraham Wayne State University Campus Faculty Admin Building, Room 3339 Hillel Moses 5075 W Maple, West Bloomfield Co-sponsored by Women's Studies Co-sponsored by Congregation Beth Abraham Hillel Moses and the Midrasha-College of Jewish Studies A division of the Agency for Jewish Education 7:30 P.M. This program is also supported by a grant from the DeRoy Testamentary Foundation Arts & Culture Fund of the United Jewish Foundation. The Center is a cooperative venture of the University and the United Jewish Foundation of the Jewish Federation of Metropolitan Detroit. Admission Free 0 Inquiries 577-2679 0, THEtlAbKDOW Midfasha .AIDAK SRIDIE5 COLLEGE OF JEVVISI 16 I LADIES rye 1.5n en3s A division of the Agency lot Jewish Educotion B'NAI DAVID INST'IT'UTE FOR ADULT EDUCATION FALL SEMESTER, 1992 • Lectures on vital contemporary issues by Rabbi Morton E Yolkut • Discussion period to follow each lecture • Free to members and non-members • Come and bring your friends for a stimulating evening in a relaxed atmosphere WEDNESDAY EVENINGS • OCTOBER 28 — NOVEMBER 11 LECTURE SERIES 8:15 — 9:30 P.M. JEWISH DILEMMAS IN THE 90'S Cr) U—I Cr) w CL h- LLJ 1=1 L.LJ October 28 — ABORTION: Is Traditional Judaism pro-life or pro-choice? November 4 FAITH AFTER THE HOLOCAUST: How does one believe in God after Auschwitz? November 11 — OUR HOUSE DIVIDED: Will there be one Jewish community by the year 2000? For Additional Information Contact: CONGREGATION B'NAI DAVID 52 24350 SOUTHFIELD ROAD • SOUTHFIELD, MICHIGAN 48075 • 557.8210 RABBI MORTON F. YOLKUT/SPECIAL TO THE JEWISH NEWS I his Sabbath is known by a special name. It is called Shabbat Bereshit because we begin the very first sedrah of the first book of the Torah. It is the Sabbath of beginning — telling us the story of the beginning of the world, the beginning of life and the beginning of man. As we again examine the first words of Bereshit we find our rabbinic commentators concerned with the fact that the Torah begins with the let- ter bet. The question is why the Bible does not open its ac- count of creation with the aleph and chooses rather to ignore the first letter in favor of the second. Many and varied are the ex- planations offered in answer to this question. Perhaps the simplest and most cogent rep- ly is presented in the distinc- tion made by the Midrash that the bet is the language of Berachah, blessing, while the aleph is the language of arirah, curse. (Bereshit Rab- bah 1:14) In interpreting this distinc- tion in its widest ramifica- tion, we find more than a philological explanation. Numerically the aleph represents one, and the bet stands for two. In the very first letter of the Torah — God's blueprint for human — existence we already are of- fered the choice between two alternatives in interpersonal relationships. Will man's life on earth be dominated by the aleph, by an egotistical reliance on his oneness; by a self-centered determination that the fulfill- ment of his desires, his in- terests and his demands is the raison d'etre of his life; that the aleph of ani (me, I) becomes the critical force of existence? Or, on the contrary, should human society be predicted on the bet — that symbol of the interaction of two individuals working in harmony, friendship and mutual concern. As Hillel phrased it in the Mishnah: "If I am only for myself, what am I?" The person whose purpose in life is only the gratification of his own desires and wishes to the exclusion of the in- terests and needs of his fellow human beings — such an in- Morton Yolkut is rabbi of Congregation B'nai David. dividual hardly fulfills his Creator's blueprint for humanity. Therefore, our Torah com- mences with a bet and not an aleph so that mankind in general, and we Jews in par- ticular, will be impressed with the sublime lesson that it is the "two-ness" of humanity, rather than the "one-ness" of the individual that must determine the pur- pose of God's creative act. We find two profound ex- amples of these all-important alternatives presented to man at the very onset of his history. Of unforgettable impact are the words of Cain to God's question recorded in this week's sedrah: "Where is Abel your brother?" "I know not; am I my brother's Shabbat Bereshit: Genesis 1:1-6:8 Isaiah 42:5-43:10. keeper?" Here, clearly and forcefully is an example of the type of human conduct:— represented by the aleph which sees no need to con- sider duties or respon- sibilities toward our brother — only one's own desires and demands are to determine our way of life. The needs of our fellow human beings are of no concern to us because we are not our brother's keeper. On the other hand, later in the first book of the Torah, we encounter the lengthy and moving story of Joseph and his brothers. Here, once again, we are confronted with the drama of conflicting duties and desires. Never- theless, when Joseph is given an opportunity to answer a stranger's question, "What do you seek?" His reply is for- thright: "I seek my brethren." It has been aptly said: a man wrapped up in himself makes a very small package. The world was created with a bet mandating each in- dividual with an eternal obligation to seek the welfare of his fellow man. Happy are those who live their lives true to this lesson of the bet, the first letter of ET, the Torah, the letter of bless- ing. These people not only bring blessing to their fellow man, they are blessed. ❑