This week’s Torah reading brings the Israelites across the Sea of Reeds to freedom from Pharaoh and his army. The people celebrate with gratitude. But now they are in unfamiliar and frightening circumstances, unsure of how they will find food and water, and they complain to Moses, exposing their fear and even wishing to have died in Egypt.
The Israelites’ complaints are often derided – why are the people so untrusting of the God who has just liberated them from enslavement and whose miracles displayed power that ought to assure the people of their safety and well-being? It is easy to criticize their faithlessness from a distance. But how steady do we remain when our own safety is in doubt? And, given our histories of surviving multiple threats (those in our Jewish and other heritages and in our unique family and personal histories), how clear is our perception when we feel rattled? The Israelites came by their fear honestly, and so do we.
When we find ourselves untrusting and afraid of others, we may be perceiving clearly, and those historical traumas may also be at play at the same time. We know this in our minds and experience it in the stress responses of our bodies. We may not always remember that this is happening, but it can be helpful when we do, enabling us to slow down our responses, seek more information and sometimes to communicate about what we are experiencing.
We can also remind ourselves that other people are having this experience as well, including the very same people we find ourselves in conflict with. While communicating despite these barriers is challenging, it can bear a special kind of fruit. This part of our biblical story reminds us that the challenge to discern who is trustworthy and to be trustworthy ourselves is a sacred one.
Bo (Exodus 10:1-13:16), Torah Reading on Jan 24, 2026
Parashat Bo includes the last three of the ten plagues that God uses to defeat Pharaoh. Yes, surely God could have liberated the enslaved Israelites in a simpler way, but the text explicitly tells us there was an additional purpose for the plagues: “Then God said to Moses, ‘Go to Pharaoh. For I have hardened his heart and the hearts of his courtiers, in order that I may display these My signs among them, and that you may recount in the hearing of your child and of your child’s child how I made a mockery of the Egyptians and how I displayed My signs among them—in order that you may know that I am God.”
The muscle-flexing and vengeful God of this chapter is quite different from the God we find in some other parts of the Hebrew bible and in the Rabbinic interpretations and portrayals in the Talmud. Here, we find God mourning and crying over the suffering of exile, loss and wrongdoing. This kind of portrayal, connecting the Source of Life with experiences that we also have, may come closer to something we can relate to when we are reaching for a Jewish spiritual connection.
I am excited to teach and learn with you, beginning this Sunday (10:15-11:45am), in my first Adult Ed class with TBH. I’m calling it “Siddur Savvy” and we will learn about the siddur/prayerbook, its history, structure, and the meanings of many prayers. But as much as the class will be about the prayers, it will be about YOU. Your experiences, questions, memories, doubts and ideas will be central to the learning and goals of our class. I hope this class will benefit each person who joins us as well as helping us to continue to grow the joy, variety and other possibilities of how we daven (pray) together at TBH. I hope to see you Sunday!
Va’era (Exodus 6:2-9:35) Torah Reading on Jan 17, 2026
The miraculous plagues brought by God against Pharaoh and the Egyptians are so central to the Exodus story, and yet the Talmud teaches ain somchim al ha nes – do not rely on miracles” (BT Pesahim 64b). What are we to learn – should we hope for Divine help or not?
Later in the story, the Egyptian army are pursuing the Israelites, who stand at the edge of the Seed of Reeds. Terrified, they cry to Moses that they would rather serve the Egyptians than die in the wilderness. And God admonishes Moses, “Why are you crying out to me? Tell the Israelites to go forward. Raise your staff, stretch out your hand over the sea to divide the water so the Israelites can go through on dry ground” (14:15-16). Here is yet another miracle, but it seems that it requires an activating step on the part of the Israelites.
An often-quoted midrash (rabbinic explanation of the text) describes that a brave soul, Nachshon ben Aminadav, walked into the sea before it parted, inspiring others to follow and making the escape of the Israelites possible. Another version on the same page of the Talmud teaches that the entire tribe of Benjamin stepped into the sea together, still not knowing if the waters would part (Sotah 37a).
I wish that miracles would enact change at multiple levels today, from the most local to the global, addressing antisemitism, war, attacks on democracy, immigrants, people of color, women’s rights, trans and other LGBTQ people, and the rash and reckless destruction of our environment. But our Judaism teaches that instead of just wishing, we can take a step from right where we are.
Shemot (Exodus 1:1-6:1), Torah Reading on Jan 10, 2026
You would think we would read the book of Exodus during Passover. But because we read the Torah from the beginning after Simchat Torah in the autumn, we arrive at the Exodus just a few months later. Then, in the spring, our harvest holiday is combined with our celebration of that story of liberation from oppression. But the Jewish focus on this essential story is not only at these two times – it is referenced every Shabbat, in the words of the kiddush, when we sing Ki hu yom t’chilah l’mikra-ei kodesh, zecher litziat Mitzrayim, meaning ‘As first among our sacred days, it [Shabbat] recalls the Exodus from Egypt.’
But weekly isn’t enough… in every morning and evening service, whether it’s a weekday, Shabbat or Holy Day, we sing Mi Chamocha, the song of gratitude for the Source of Freedom, taken straight from Chapter 15 of Exodus. This thematic focus and practice point us every day to the ongoing need for liberation, both physical and spiritual.
Those following Richmond city politics know about the Mayor’s recent posts perpetuating dangerous antisemetic messaging. I (and my son, Sam) spoke this week at the city council meeting, where Council Members Zepeda and Brown introduced a measure to censure the Mayor and call for action to address the harm done and prevent it in the future. That meeting showcased the public polarization and lack of understanding that are a feature of our current political environment.
I have agreed to meet with the Mayor, to enter into a real dialog in which the goal will be to increase understanding of and respect for Jews and to build toward a more unified and inclusive city. In addition, I intend for our congregational community to host an opportunity for members to share our experiences of antisemitism. Please stay tuned for details.
Our Jewish commitment to liberation for ourselves and for all peoples is not a talking point but the main point. I look forward to continuing to pursue it with you in times of challenge and celebration.
Vayechi (Genesis 47:28–50:26), Torah reading Jan. 3, 2026
This week, we read the last portion in the Book of Genesis and the close of the story of Jacob and his children. The family has moved to Egypt under Joseph’s protection, and we read that Jacob lived in Egypt for seventeen years.
In the midrash (Bereishit Rabbah 96:1), the Rabbis praise Jacob and highlight that he remained spiritually alive in Mitzrayim (Egypt) despite its corruption. Though it is the place where his descendents will soon be enslaved, Jacob’s spiritual practice during his years there prepared the entire people to survive the period of exile and enslavement.
Two ideas stand out in this teaching about Jacob – he possessed a quality of spiritual connection and faith that things could turn out well even in a dark time; and he was able not only to possess this quality but to transmit it to others.
In other parts of his story, Jacob is visibly imperfect – he is deceitful, opportunistic, and he even openly favors one of his children over the others. But the authors of this Rabbinic teaching find that by the end of his life, Jacob has achieved deep wisdom of the kind that they themselves aim to achieve and share. This wisdom enables them to know they are spiritually connected at all times, especially when they need it most.
How Jacob imparts this quality to others is not spelled out. We are left to wonder, was it simply his existence and example as a role model of groundedness and faithfulness, or did he mentor and teach? How have you learned and developed your most important qualities, and how will you pass them on?
As we enter a new year on the secular calendar, I hope to teach and learn from all of you as we aspire to set worthy examples, learn and teach, each in our own ways.
Vayigash, Genesis 44:18-47:27, Torah Reading on Dec. 27, 2025
To everyone who helped arrange, cook, set up, clean up, and make music for our Shabbat Chanukah celebration, thank you!
This week we keep turning the scroll on the story of Joseph and his family. Joseph is a multifaceted character, as is his story. His father favored him, and Joseph got himself into trouble with his brothers by sharing his dreams of superiority with them. Their jealousy led them to send him on his journey to Egypt, where his life was a roller coaster from servant to prisoner to dream interpreter to viceroy of the country.
In Vayigash, Joseph’s brother Judah earns Joseph’s forgiveness by passing a test. He shows Joseph that he is willing to risk himself for their brother Benjamin, which he had been unwilling to do years before when the brothers had sold Joseph into servitude. The act of Judah standing in solidarity with Benjamin is both hopeful and instructive. We see that people can change, and we see also that action is the path to showing that change has occurred.
Wishing you Shabbat shalom, and a happy secular new year!
Miketz, Genesis 41:1–44:17, Torah Reading on Dec 20, 2025
This week, as we continue to read the story of Joseph and his brothers, I am reading it in light of disturbing current events.
As I wrote to our congregational listserv, we all wished that this Chanukah would be full only of light and celebration, but it began with the violence and tragedy in Australia. I share this statement from the CCAR (Central Conference of American Rabbis) to amplify its expression of our grief; its honoring of Ahmed al Ahmed who risked his life to save lives; its calling out of the terribly dangerous impacts of antisemetic hate speech, and its reminder of the power of our commitment to increase light through our celebrations.
Unfortunately, the Mayor of Richmond has posted accusations that broadcast ignorance, insensitivity and unfounded theories about the massacre in Sydney, Australia that I will not repeat here, subsequently deleting some of them. I was asked to comment by the J Weekly, and as I’m sure they will quote just a part of what I shared, I’m sharing with you here the comment I sent:
When we hold positions of public leadership, we are responsible for our public postings in a much more elevated way than solely as individuals. Most importantly, the mayor is responsible to connect with and listen to his constituents, especially if he is posting on issues of deep personal concern to them. Days after Jews were massacred while celebrating Chanukah on a beach, our mayor posted and asked for comments on an accusation that public celebrations of Chanukah are “performative assertions of dominance.” This is deeply irresponsible. That some Jews have asserted their presence at a mosque on the Temple Mount in Jerusalem, with expressed intent to exclude the right of Muslims to their holy site, is clearly wrong. To equate this with celebrations of Chanukah all over the world suggests that Jews celebrating our holiday in a public space causes harm to others. It also ignores the history and meaning of communal, public celebrations of Chanukah, which celebrate our survival and the courage to keep Jewish culture alive and thriving, often in hostile conditions. It is shockingly cruel in the days after Jews have been massacred in Sydney and terrorized all over the world to then blame us for it.
Mayor Martinez seems from his posts to have one definition of Zionism, but it does not reflect the varied meanings of Zionism for many Jews in Richmond, at Temple Beth Hillel, nor in the general US Jewish community.
We are in an incredibly charged atmosphere. Regarding Israelis and Palestinians, we are pressured to pick one side – which is different from actually standing on the side of justice and human rights for all Israelis and Palestinians. That requires standing up for and working for democracy and also against the antisemitism, racism and Islamophobia that have long been used by bigger powers to fan the flames of this conflict for their own purposes. When we fall into believing one side is all wrong in this conflict, we both miss and serve that ongoing reality.
The parasha this week is Miketz, meaning “at the end of,” and referring to the end of two years of Joseph’s imprisonment before his meeting to interpret the Pharaoh’s dreams. But the word miketz also means “from the edge” or “from the extremity.” We are in a time of growing extremes caused by stress and polarization, and it is a vital spiritual challenge not to fall into the trap of simple conclusions that are constantly being offered to us. Let us take a deep breath, note the pain of these posts and positions, and of the ways we are being isolated when we need to connect, divided when we urgently need to unite. Let us commit ourselves to having real conversations, mostly offline, and to the hard work of building that unity.
I hope to see you this Friday for Shabbat-Chanukah at Temple Beth Hillel. We will be joined by some interfaith friends, allies, and neighbors. We will sing our hearts out in sadness and determination, gratitude and joy. After services, we will enjoy our monthly potluck and the TBH house band will rock the room for everyone to dance and sing along.
With gratitude for our community,
Rabbi Julie
B’Shallach (Exodus 13:17-17:16), Torah Reading on Jan 31, 2026
February 3, 2026 by Rabbi Julie Saxe-Taller • D'var Torah
This week’s Torah reading brings the Israelites across the Sea of Reeds to freedom from Pharaoh and his army. The people celebrate with gratitude. But now they are in unfamiliar and frightening circumstances, unsure of how they will find food and water, and they complain to Moses, exposing their fear and even wishing to have died in Egypt.
The Israelites’ complaints are often derided – why are the people so untrusting of the God who has just liberated them from enslavement and whose miracles displayed power that ought to assure the people of their safety and well-being? It is easy to criticize their faithlessness from a distance. But how steady do we remain when our own safety is in doubt? And, given our histories of surviving multiple threats (those in our Jewish and other heritages and in our unique family and personal histories), how clear is our perception when we feel rattled? The Israelites came by their fear honestly, and so do we.
When we find ourselves untrusting and afraid of others, we may be perceiving clearly, and those historical traumas may also be at play at the same time. We know this in our minds and experience it in the stress responses of our bodies. We may not always remember that this is happening, but it can be helpful when we do, enabling us to slow down our responses, seek more information and sometimes to communicate about what we are experiencing.
We can also remind ourselves that other people are having this experience as well, including the very same people we find ourselves in conflict with. While communicating despite these barriers is challenging, it can bear a special kind of fruit. This part of our biblical story reminds us that the challenge to discern who is trustworthy and to be trustworthy ourselves is a sacred one.
Bo (Exodus 10:1-13:16), Torah Reading on Jan 24, 2026
Parashat Bo includes the last three of the ten plagues that God uses to defeat Pharaoh. Yes, surely God could have liberated the enslaved Israelites in a simpler way, but the text explicitly tells us there was an additional purpose for the plagues: “Then God said to Moses, ‘Go to Pharaoh. For I have hardened his heart and the hearts of his courtiers, in order that I may display these My signs among them, and that you may recount in the hearing of your child and of your child’s child how I made a mockery of the Egyptians and how I displayed My signs among them—in order that you may know that I am God.”
The muscle-flexing and vengeful God of this chapter is quite different from the God we find in some other parts of the Hebrew bible and in the Rabbinic interpretations and portrayals in the Talmud. Here, we find God mourning and crying over the suffering of exile, loss and wrongdoing. This kind of portrayal, connecting the Source of Life with experiences that we also have, may come closer to something we can relate to when we are reaching for a Jewish spiritual connection.
I am excited to teach and learn with you, beginning this Sunday (10:15-11:45am), in my first Adult Ed class with TBH. I’m calling it “Siddur Savvy” and we will learn about the siddur/prayerbook, its history, structure, and the meanings of many prayers. But as much as the class will be about the prayers, it will be about YOU. Your experiences, questions, memories, doubts and ideas will be central to the learning and goals of our class. I hope this class will benefit each person who joins us as well as helping us to continue to grow the joy, variety and other possibilities of how we daven (pray) together at TBH. I hope to see you Sunday!
Va’era (Exodus 6:2-9:35) Torah Reading on Jan 17, 2026
The miraculous plagues brought by God against Pharaoh and the Egyptians are so central to the Exodus story, and yet the Talmud teaches ain somchim al ha nes – do not rely on miracles” (BT Pesahim 64b). What are we to learn – should we hope for Divine help or not?
Later in the story, the Egyptian army are pursuing the Israelites, who stand at the edge of the Seed of Reeds. Terrified, they cry to Moses that they would rather serve the Egyptians than die in the wilderness. And God admonishes Moses, “Why are you crying out to me? Tell the Israelites to go forward. Raise your staff, stretch out your hand over the sea to divide the water so the Israelites can go through on dry ground” (14:15-16). Here is yet another miracle, but it seems that it requires an activating step on the part of the Israelites.
An often-quoted midrash (rabbinic explanation of the text) describes that a brave soul, Nachshon ben Aminadav, walked into the sea before it parted, inspiring others to follow and making the escape of the Israelites possible. Another version on the same page of the Talmud teaches that the entire tribe of Benjamin stepped into the sea together, still not knowing if the waters would part (Sotah 37a).
I wish that miracles would enact change at multiple levels today, from the most local to the global, addressing antisemitism, war, attacks on democracy, immigrants, people of color, women’s rights, trans and other LGBTQ people, and the rash and reckless destruction of our environment. But our Judaism teaches that instead of just wishing, we can take a step from right where we are.
Shemot (Exodus 1:1-6:1), Torah Reading on Jan 10, 2026
You would think we would read the book of Exodus during Passover. But because we read the Torah from the beginning after Simchat Torah in the autumn, we arrive at the Exodus just a few months later. Then, in the spring, our harvest holiday is combined with our celebration of that story of liberation from oppression. But the Jewish focus on this essential story is not only at these two times – it is referenced every Shabbat, in the words of the kiddush, when we sing Ki hu yom t’chilah l’mikra-ei kodesh, zecher litziat Mitzrayim, meaning ‘As first among our sacred days, it [Shabbat] recalls the Exodus from Egypt.’
But weekly isn’t enough… in every morning and evening service, whether it’s a weekday, Shabbat or Holy Day, we sing Mi Chamocha, the song of gratitude for the Source of Freedom, taken straight from Chapter 15 of Exodus. This thematic focus and practice point us every day to the ongoing need for liberation, both physical and spiritual.
Those following Richmond city politics know about the Mayor’s recent posts perpetuating dangerous antisemetic messaging. I (and my son, Sam) spoke this week at the city council meeting, where Council Members Zepeda and Brown introduced a measure to censure the Mayor and call for action to address the harm done and prevent it in the future. That meeting showcased the public polarization and lack of understanding that are a feature of our current political environment.
I have agreed to meet with the Mayor, to enter into a real dialog in which the goal will be to increase understanding of and respect for Jews and to build toward a more unified and inclusive city. In addition, I intend for our congregational community to host an opportunity for members to share our experiences of antisemitism. Please stay tuned for details.
Our Jewish commitment to liberation for ourselves and for all peoples is not a talking point but the main point. I look forward to continuing to pursue it with you in times of challenge and celebration.
Vayechi (Genesis 47:28–50:26), Torah reading Jan. 3, 2026
This week, we read the last portion in the Book of Genesis and the close of the story of Jacob and his children. The family has moved to Egypt under Joseph’s protection, and we read that Jacob lived in Egypt for seventeen years.
In the midrash (Bereishit Rabbah 96:1), the Rabbis praise Jacob and highlight that he remained spiritually alive in Mitzrayim (Egypt) despite its corruption. Though it is the place where his descendents will soon be enslaved, Jacob’s spiritual practice during his years there prepared the entire people to survive the period of exile and enslavement.
Two ideas stand out in this teaching about Jacob – he possessed a quality of spiritual connection and faith that things could turn out well even in a dark time; and he was able not only to possess this quality but to transmit it to others.
In other parts of his story, Jacob is visibly imperfect – he is deceitful, opportunistic, and he even openly favors one of his children over the others. But the authors of this Rabbinic teaching find that by the end of his life, Jacob has achieved deep wisdom of the kind that they themselves aim to achieve and share. This wisdom enables them to know they are spiritually connected at all times, especially when they need it most.
How Jacob imparts this quality to others is not spelled out. We are left to wonder, was it simply his existence and example as a role model of groundedness and faithfulness, or did he mentor and teach? How have you learned and developed your most important qualities, and how will you pass them on?
As we enter a new year on the secular calendar, I hope to teach and learn from all of you as we aspire to set worthy examples, learn and teach, each in our own ways.
Vayigash, Genesis 44:18-47:27, Torah Reading on Dec. 27, 2025
To everyone who helped arrange, cook, set up, clean up, and make music for our Shabbat Chanukah celebration, thank you!
This week we keep turning the scroll on the story of Joseph and his family. Joseph is a multifaceted character, as is his story. His father favored him, and Joseph got himself into trouble with his brothers by sharing his dreams of superiority with them. Their jealousy led them to send him on his journey to Egypt, where his life was a roller coaster from servant to prisoner to dream interpreter to viceroy of the country.
In Vayigash, Joseph’s brother Judah earns Joseph’s forgiveness by passing a test. He shows Joseph that he is willing to risk himself for their brother Benjamin, which he had been unwilling to do years before when the brothers had sold Joseph into servitude. The act of Judah standing in solidarity with Benjamin is both hopeful and instructive. We see that people can change, and we see also that action is the path to showing that change has occurred.
Wishing you Shabbat shalom, and a happy secular new year!
Miketz, Genesis 41:1–44:17, Torah Reading on Dec 20, 2025
This week, as we continue to read the story of Joseph and his brothers, I am reading it in light of disturbing current events.
As I wrote to our congregational listserv, we all wished that this Chanukah would be full only of light and celebration, but it began with the violence and tragedy in Australia. I share this statement from the CCAR (Central Conference of American Rabbis) to amplify its expression of our grief; its honoring of Ahmed al Ahmed who risked his life to save lives; its calling out of the terribly dangerous impacts of antisemetic hate speech, and its reminder of the power of our commitment to increase light through our celebrations.
Unfortunately, the Mayor of Richmond has posted accusations that broadcast ignorance, insensitivity and unfounded theories about the massacre in Sydney, Australia that I will not repeat here, subsequently deleting some of them. I was asked to comment by the J Weekly, and as I’m sure they will quote just a part of what I shared, I’m sharing with you here the comment I sent:
When we hold positions of public leadership, we are responsible for our public postings in a much more elevated way than solely as individuals. Most importantly, the mayor is responsible to connect with and listen to his constituents, especially if he is posting on issues of deep personal concern to them. Days after Jews were massacred while celebrating Chanukah on a beach, our mayor posted and asked for comments on an accusation that public celebrations of Chanukah are “performative assertions of dominance.” This is deeply irresponsible. That some Jews have asserted their presence at a mosque on the Temple Mount in Jerusalem, with expressed intent to exclude the right of Muslims to their holy site, is clearly wrong. To equate this with celebrations of Chanukah all over the world suggests that Jews celebrating our holiday in a public space causes harm to others. It also ignores the history and meaning of communal, public celebrations of Chanukah, which celebrate our survival and the courage to keep Jewish culture alive and thriving, often in hostile conditions. It is shockingly cruel in the days after Jews have been massacred in Sydney and terrorized all over the world to then blame us for it.
Mayor Martinez seems from his posts to have one definition of Zionism, but it does not reflect the varied meanings of Zionism for many Jews in Richmond, at Temple Beth Hillel, nor in the general US Jewish community.
We are in an incredibly charged atmosphere. Regarding Israelis and Palestinians, we are pressured to pick one side – which is different from actually standing on the side of justice and human rights for all Israelis and Palestinians. That requires standing up for and working for democracy and also against the antisemitism, racism and Islamophobia that have long been used by bigger powers to fan the flames of this conflict for their own purposes. When we fall into believing one side is all wrong in this conflict, we both miss and serve that ongoing reality.
The parasha this week is Miketz, meaning “at the end of,” and referring to the end of two years of Joseph’s imprisonment before his meeting to interpret the Pharaoh’s dreams. But the word miketz also means “from the edge” or “from the extremity.” We are in a time of growing extremes caused by stress and polarization, and it is a vital spiritual challenge not to fall into the trap of simple conclusions that are constantly being offered to us. Let us take a deep breath, note the pain of these posts and positions, and of the ways we are being isolated when we need to connect, divided when we urgently need to unite. Let us commit ourselves to having real conversations, mostly offline, and to the hard work of building that unity.
I hope to see you this Friday for Shabbat-Chanukah at Temple Beth Hillel. We will be joined by some interfaith friends, allies, and neighbors. We will sing our hearts out in sadness and determination, gratitude and joy. After services, we will enjoy our monthly potluck and the TBH house band will rock the room for everyone to dance and sing along.
With gratitude for our community,
Rabbi Julie