Congregation B'nai Moshe presents its annual Scholar- In- Residence Weekend in memory of Rabbi Moses Lehrman 5"T sponsored by the Deutsch Family Speakers Fund Learn, Sins ,4) Celebrate ! May 10-11, 1996 ❖ 22 lyar 5756 -1 Highlights Seek God To Repent, Live By His Decree Shabbat Achrei Mot-Kedoshim: Leviticus 16:1 - 20:27; Amos 9:7-15. RABBI RICHARD C. HERTZ SPECIAL TO THE JEWISH NEWS with guest Scholar-In - Fri., May 10 • 6:00 p.m. to 8:30 p.m. Kabbalat Shabbat Service and Dinner Residence Topic: Music & Jewish Liturgy Rabbi Morton M. Leifman Vice President of the Jewish Theological Seminary and Dean of the Cantors Institute - Seminary College of Jewish Music Sat., May 11 • 9:00 a.m. to noon Shabbat Morning Service Presentation to Cantor Louis Klein Topic: The Hazzan and America Prepaid reservations required for some sessions. Reservations deadline is May 6! . Sat., May 11 • 12:30 p.m. to 2:00 p.m. Lunch & Learn For additional information and brochure Call the synagogue at (810) 788-0600. oRnTi Topic: Ashkenazim, Sephardim and Yemenite Music Sat., May 11 • 7:00 p.m. to 11:00 p.m. Melaveh Malka Topic: Yiddish & Hebrew Poetry Followed by havdalah, desserts and Israeli dancing. vE HONORING "lk Rabbi A. Irving Schnipper Celebrating His Retirement from Congregation Beth Abraham Hillel Moses Wednesday, June 19, 1996 6:30 p.m. Cocktails and hors d'oeuvres followed by dinner. Hosted by: Congregation Beth Abraham Hillel Moses 5075 W. Maple Rd. (810) 851-6880 Couvert: S 150 per person Sponsors: S 500 per couple Patrons: $1000 per couple Founders: $1800 per couple Please respond by June 1, 1996. T his week two sedrahs are linked together. These are two of the seven designat- ed Torah portions that, de- pending upon the number of Sabbaths in a year and upon leap, year, are either read as two sep- arate portions or combined. Achrei Mot refers to and recalls the deaths of Nadav and Avihu, the two sons of Aaron who had en- tered the sanctuary bringing a strange fire for the altar. Moses tells Aaron that he alone is per- mitted to enter the sanctuary, the holy of holies, and must be dressed with special linen garments. He is to bring two he-goats, one marked for God and the other for Azazel, as the scapegoat for the failings and the errors of the peo- ple. In a dramatic ceremony, the goat marked for Azazel is brought to Aaron; he places his hands upon the goat, confesses the wrong do- ings of the people and sends the goat off into the wilderness. The term scapegoat, originally coined by William Tyndale in an early English Bible translation from the Hebrew, became a term used for someone who would carry the guilt of a community, someone whom people blamed for their own sins and misfortunes. Taking a scapegoat from the Temple and sending it off into the wilderness became a very impor- tant ceremony. By transferring the sins of the people in this way, ancient Jews believed they were forcing the iniquities of the people back on Azazel. Since there was an element of magic in this interpretation, it be- came unacceptable, especially to Moses Maimonidies who rejected any identification of the scapegoat with the power of angels over evil. Maimonidies felt the ceremony was an allegory meant to impress the sinners that they could not-just blame a goat for all their sins, but that they should turn to God in sincere repentance. A medieval commentator be- lieved that the two goats were to remind Jews of the twin broth- ers of Esau and Jacob. Esau was identified with the goat marked for Azazel; Esau also wandered into the wilderness away from his people. Jacob was symbol- ized in the goat marked for God; Dr. Richard C. Hertz is distinguished professor of Jewish studies at the University of Detroit-Mercy. he lived a life devoted to God's service. A modern rabbi reminds us that the ancient ritual was not just about scapegoats, but rather a suggestion that our deeds and ac- tions should be for God, that our selfish pleasures and pride become wasted in the wilderness. Since Yom Kippur is the day of repentance and making decisions for a better life, somehow the sto- ry of the goats and casting lots be- came identified with the Day of Atonement, calling for us to give up our own pleasures for Azazel. What we are willing to give up for the welfare and security of others brings our commitment to God. The choices Jews make on Yom Kippur indicate our deciding for God or for Azazel. The second sedrah, Kedoshim, is known as the Holiness Code. These verses contain the ethical practices one must carry out to live a sacred life. The sedrah contains many of the precepts that are to be carried out to make Jews a kingdom of priests and a holy na- tion through a life of holiness. Jews are to fulfill the command- ments of the Torah both ethically and ritually. The Torah brings people to ho- liness by challenging them to combine their moral and spiritu- al obligations and to live by the practices that will shape them into becoming a kingdom of priests and a holy nation. The emphasis on moral duties stands out in bold relief in this sedrah. The whole chapter is organized around a series of statements, "Do not do this" or "You shall do that," always concluding with the formula, "Because I am the Lord your God."