Reflections by Rabbi Karen Martin

God Takes Pity on Kindergarten Children by Yehuda Amichai¹

God takes pity on kindergarten children.

Less on school children.

On grown-ups, He won’t take pity anymore.

He leaves them alone.

Sometimes, they have to crawl on all fours

In the blazing hot sand,

To get to the first-aid station

Dripping blood.

Maybe on those who love in truth

He will give mercy, pity and cast shade

As a tree on someone sleeping on the bench

On a public street.

Maybe we too will offer them

The last coins of our compassion

Mother bequeathed us,

So their bliss will protect us

Now and in other days.

I recently rediscovered “God Takes Pity on Kindergarten Children,” by Yehuda Amichai, which first appeared in his 1955 collection Now and In Other Days, its title taken from the last line of the poem.

In the poem, Amichai plays with the Hebrew word for mercy, raḥem, which shares the same root and is closely related to the word for womb, reḥem. He reflects that as we grow older—further from the womb—God has less and less mercy for us, until as adults, that mercy becomes almost inconceivable. This idea is sharpened by his image of a person crawling on all fours and, like an infant, covered in blood—imagery that evokes birth, yet is stripped of a mother’s nurturing presence.

Yet the second and third stanza offer us some hope. Amichai suggests that perhaps those who love in truth, or truly love, still receive a portion of God’s mercy. Not the grand kind that small children receive, but the blessing of shade: a small kindness in a harsh world, but a blessing, nevertheless, bestowed by God through (Mother) Nature.

In the final stanza, it is our hands that bestow the last coins of our compassion—perhaps compassion bestowed upon us, or taught to us, by our earthly mother, or perhaps by our Mother (hear the echoes here of raḥem/reḥem).

In this poem, I hear the echoes of Eilu D’varim, a passage from our morning liturgy, which teaches us that there is no limit to the number of acts we must perform. The rewards for these acts are experienced both in this world and in the world to come. Included in that list are “honoring one’s father and mother,” “engaging in deeds of compassion,” and “providing for the wedding couple.”

In Amichai’s poem, these values are treated with ambiguity and challenge. Do we honor Avinu Shebashamayim, our Heavenly Father, and/or our earthly mother? How is compassion limitless when we offer our final coins? Or when God’s mercy itself seemingly has limits? When we give what we have to those who love in truth, how can their happiness protect us?

Yehudah Amichai wrote “God Takes Pity on Kindergarten Children” in the years between the conflicts in 1948-49 and 1956, a period when Israel was beset by conflicts and struggling to absorb millions of refugees and immigrants. Life was difficult and draining; youthful idealism was tempered by the brutal realities of nation-building.

We are in a different place and time, yet on a visceral level, I empathize. In Psalm 118, we read

מִן הַמֵּצַר קָרָאתִי יָהּ

“From the straits I called to the Eternal” (Ps 118:5).

We call because in times of difficulty, when we want to curl into a defensive ball, God can feel hard to find. Compassion, too, can feel distant. Sometimes, just being kind to another can feel like scraping the bottom of our emotional reserves. And yet, Amichai reminds us, small blessings matter. We may not see dramatic gestures or immediate outcomes, but we cannot know the downstream effects of an act of kindness. Perhaps we can make a cruel world a gentler, more loving place. When we care for others and increase the joy of another, we may bring more joy into the world and feel more joy within ourselves. When the world feels like too much, we must look to those small acts, those small blessings, to protect us from the weight of the world.

It may feel too small, too little, but when we love truly, when we love each other, our children, our parents, and our neighbors, may we share that love. Let us show kindness, and recognize and sanctify the small kindnesses shown to us. When we do so, we call out to God from a narrow place. And, as the Psalmist tells us:

עָנָנִי בַּמֶּרְחַב יָהּ

God answered me from the wide-open space.

We will find our way to more openness, more compassion, and more mercy. That, Amichai tells us, is how we survive this moment, and whatever hard moments life brings our way.

¹ Adapted from trans. Benjamin and Barbara Harshav, in The Poetry of Yehudah Amichai edited by Robert Alter (2015).

² I found the poem in Going Out with Knots: My Two Kaddish Years with Hebrew Poetry (JPS, 2025) by Rabbi Dr. Wendy Zierler, which is excellent and I highly recommend it.

³ הָאוֹהֲבִים-בֶּאֱמֶת

⁴ Eilu D’varim draws from Mishnah (Peah 1:1) and Talmud (Shabbat 127a), and is recited after the blessing for Torah study.

⁵ Olam HaBa, the Jewish afterlife/redemptive age.

⁶ Mishkan Tefilah translation.

May 1, 2026

As we come to the close of another fiscal year, I want to reflect on our Beth Tikvah community. We are home to 503 member households, including 31 new families who have chosen to make Beth Tikvah their Jewish home. These numbers represent more than data, they reflect belonging, connection, and trust.

That sense of connection fills our building each day—through Shabbat services, B’nai Mitzvot, learning, celebrations, and gatherings that bring us together in meaningful ways. We share a deep commitment to educating our children, passing Jewish values from one generation to the next, and showing up for one another and for the wider world through social action.

It is easy to feel thankful for the life that fills our space.

I am especially appreciative of our volunteers, whose time, care, and leadership help shape our community.

Our partnerships continue to strengthen and enrich congregational life. We are fortunate to partner with JewishColumbus, whose leadership and support enhance community security while helping sustain and grow Jewish life and protect all who walk through our doors. Our relationship with the JCC Worthington Preschool brings energy and connection into our building each day.

I am also thankful for the Beth Tikvah Foundation and its leadership. What began as a partnership with the Grinspoon Foundation and JewishColumbus to encourage legacy giving has grown into our Beth Tikvah Legacy Circle, now encompassing 32 endowments—an enduring investment in our building, our children, our learning, and our future. Those considering a legacy gift are invited to reach out to me or our Legacy team.

Our congregation is supported by those who give at every level—from households contributing what they can to those able to stretch further. Beth Tikvah is a community without barriers to belonging and every contribution matters.

Together, these commitments make our shared life possible.

Beginning June 1, our new fiscal year membership forms will launch, now with a simple, streamlined process that also includes religious school registration. Please look for your membership commitment form in your inbox and take a moment to affirm your belonging and support for fiscal year 2026–2027.

I would be remiss not to recognize the people I have the privilege of working with each day. Hannah Karr, Rhonda Simon, Morissa Frieberg and Alisa enrich our programs and fosters meaningful engagement across generations.

Our cantorial soloist, Debbie Costa, and John Stefano bring beauty and meaning to our services. I extend heartfelt thanks to Julie Sapper, Director of Musical Programming, whose talent has added depth to our worship; she will be deeply missed.

I am also grateful for the leadership of Rabbi Kellner and Rabbi Martin, whose care and thoughtful presence continue to shape Beth Tikvah as a Jewish home for each of us.

Beth Tikvah is strong not because of any single program or individual, but because of all who choose to care, to give, to lead, and to belong. It is a privilege to continue this sacred work alongside you.

With Gratitude,

Debbie Vinocur

April 22, 2026

As you may recall, we announced to the congregation last fall that Julie Sapper would be retiring from her role as Director of Musical Programming at the end of May. I am pleased to share that Debbie Costa, our longtime Cantorial Soloist, will become our new Director of Musical Programming beginning June 1.

In the fall, the Beth Tikvah Board of Trustees appointed a small task force to work with me on this transition. Members of the task force included Ted Fons, Clint Koenig, Cindy Barker, Barb Mindel, Scott Gordon, Aaron Taylor, Rabbi Martin, and Morissa Freiberg-Vance. Together, we evaluated the strengths of our current music program and reflected on opportunities for growth. We determined that our priorities include valuing our longtime staff, maintaining continuity in our music, and fostering continued innovation.

As Director of Musical Programming, Debbie will continue to serve as Cantorial Soloist for approximately half of our Friday evening services and half of our Shabbat morning B’nai Mitzvah services. She will also direct our Shironim and other vocal ensembles and coordinate all musical programming. Our longtime Cantorial Soloist, John Stefano, will continue in his role and lead the other half of our Friday evening and Shabbat morning services. We are close to hiring an accompanist who will become part of our regular Shabbat worship experience, and over the summer we will also hire a Religious School Music Teacher. Julie will continue to be part of our prayer life a few times each year, including our Shabbat Neshama prayer experience.

We are all excited for Debbie’s leadership. She has served as our Cantorial Soloist since 2015 and has been one of our B’nai Mitzvah mentors for the past three years. Debbie has been an incredible partner and has contributed greatly to making our prayer services meaningful. She brings many years of experience directing synagogue choirs, including at Temple Beth Shalom, and she directed choirs and assisted with bands in the Licking Heights Local School District for more than 20 years. In addition, Debbie serves as an adjudicator for band and student music performances. For over a decade, our community has benefited from her leadership, her voice, and her musical expertise, and we look forward to her continued partnership for many years to come.

We hope you will join us on Friday evening, May 29, at 7:15 p.m. as we celebrate Julie’s retirement. A formal invitation will be forthcoming.

With blessing,

Rabbi Rick Kellner

Featuring Earl Goldhammer

“I am very interested in art,” Earl began. “I knew nothing about art, absolutely nothing. I just loved the class.” He has always been willing to step into what he doesn’t yet understand. Years later, that instinct became a love language he shared with his wife, Karen.

“I met my wife and it turns out that she was an art lover too, but knew much, much more about art than I did. And so our life was very focused on art.” They traveled. They tried new things. They built a life around what they loved. “She was very devoted to Judaism. The thing that I looked forward to each year was our Seder.”

One year, Karen invited two nuns. “So it was a Seder with my wife and I and two nuns.” He paused, smiling as he remembered. “One of the nuns enjoyed the Seder so much… I was glad that she had a ride home.”

There is something about Earl’s presence that can be felt immediately. He meets people with an openness that does not ask for attention but holds it anyway. He cares deeply about those around him; he listens closely, responds thoughtfully, and makes space for others to be seen. His warmth is steady and comes naturally; it shows in the way he speaks and in a smile that is both gentle and unmistakably Earl.

Earl speaks about miracles and intervention with a kind of quiet certainty. He leaves space for them, the way one leaves space for a question that does not need to be answered right away. “Has God ever intervened in your life? My answer is yes.” In Jerusalem, standing at a locked gate, something happened. “A guy comes along. He pushed some buttons to let me in, and just as I got in, I turned around to thank him, and he disappeared.”

The moment still lingers—not because he can explain it, but because he cannot. He does not turn it into something larger than it is, but he doesn’t dismiss it either. He carries it alongside everything else he knows to be true. “I’m a math major and I was a tax lawyer. I don’t deal in fantasy very much.”

The people who shaped him remain close to his heart. “One of the most important people in my life was the cantor in my synagogue when I was a boy.” He remembers the time they spent together like it was yesterday. “He had numbers on his arm. He told me, ‘The reason I’m here is because the commander liked to hear me sing.’” What stayed with Earl was not only the story, but the standard. “Everything had to be just perfect.” And the music. “He taught me Jewish music that I never forgot. As an old man, I can still remember.”

His mother’s influence stands on its own. “I’ve never seen anybody work harder…She really gave me a sense of morality and a sense of purpose. She still influences my life every day.”

Alongside that influence came deep loss. When asked about life’s biggest challenges, Earl answered without hesitation: “My mother and my wife, both of whom were victims of cancer.”

When speaking about the loss of his wife, he does not soften what followed. “It was difficult… I had to have counseling because she was such a big part of my life that I needed help.” Still, he kept going. “I’ve had a very good life. Sometimes life comes with difficulties.”

Earl returns often to the topic of how people speak to one another. “We can discuss things and have different points of views and not get angry at one another.” He doesn’t see disagreement as something to avoid. “I think that we ought to emphasize that more. Different rabbis have different interpretations. That’s the way to exist, not fight with one another.”

As he looks back, there is no single defining moment, only a collection of life’s miracles. “I’m really lucky. I’m 84… I’m still here.” He lets that simmer. “That’s sort of a miracle too.

I have a lot to be thankful for.”

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Earl Goldhammer was interviewed on March 5, 2026 by Rabbi Rick Kellner and Hannah Karr

Written by Hannah Karr, Director of Marketing & Community Engagement at Congregation Beth Tikvah

The Carob Tree Project is an initiative at Congregation Beth Tikvah designed to preserve the life stories, wisdom, and experiences of longtime congregants so their voices continue to guide the community long into the future. This project was started by Rabbi Rick Kellner and Hannah Karr, inspired by a story in the Talmud about Honi the Circle Maker. When asked why he is planting a tree that will take decades to bear fruit, he explains that just as others planted for him, he plants for the generations who will come after him. The lesson is about legacy, continuity, and responsibility across generations. In that spirit, the Carob Tree Project focuses on members of the congregation whose lives hold deep experience, reflection, and perspective. Through recorded interviews, participants are invited to share memories, formative moments, values, and lessons learned. These interviews are video recorded and archived, ensuring that their stories become a lasting resource for the community. Written profiles are then created from the interviews so that the insights and voices of these individuals can be shared more widely within the congregation. The goal is not simply to document history. It is to capture the human insight behind a life lived — the ideas, questions, and experiences that can nurture future generations. Just like the carob tree in the Talmudic story, the project recognizes that the fruits of a person’s life often extend far beyond their own lifetime. In this way, the Carob Tree Project becomes both an archive and a teaching tool: a living collection of stories that remind the community how wisdom is passed forward — one voice, one memory, and one life at a time.

April 4, 2026

Try out these different recipes from all around the world inspired by the Jewish spring holiday of Passover!

Click on the photos to access the recipes.

CLICK HERE FOR MORE PASSOVER RECIPES!

April 3, 2026

We are thrilled to share the launch of our new Tikkun Olam Club as part of our Religious School! Open to students in grades PK–5, this special program meets once a month before school and is already off to a wonderful start, with two well-attended gatherings full of energy, creativity, and kindness.

We launched the program in January with a special in-school experience to build excitement and frame the importance of this work. Students participated in station-based learning about hunger and food insecurity, as well as the value of ma’achal re’evim. As part of the program, participants packed 75 lunches for The Open Shelter.

At our first official before-school meeting, students created heartfelt thank-you cards for the police departments that serve Beth Tikvah, expressing gratitude for their role in keeping our community safe. At our second meeting, students focused on bringing joy to others by creating beautiful Passover decorations for the residents of Wexner Heritage Village.

This program is made possible by an incredible group of parent volunteers who partner with me each month to plan these meaningful, hands-on service projects. Their dedication and enthusiasm have helped bring this vision to life. Thank you to Apryl Ash, Jessica Horowitz-Moore, Julie Snyder, and Amanda Steller for your work on this program!

The Tikkun Olam Club has been a dream in the making for several years, and we feel so grateful to now have the passionate lay leadership to make it a reality. We look forward to watching it continue to grow as our students learn the power of giving back, living Jewish values, and making a difference in the world.

Written by Morissa Freiberg-Vance, RJE

Director of Education & Lifelong Learning

April 1, 2026

In October and November, members of the Beth Tikvah community came together in a series of Listening Circles to share what issues were troubling them and what was keeping them up at night. We undertook these listening circles to inform our social justice work at Beth Tikvah, as part of RAC-OH—the Ohio branch of the Religious Action Center of Reform Judaism—and to inform our work with B.R.E.A.D., a local multi-faith coalition.

We saw three major themes emerge from these circles:

• Preserving our Democracy and Democratic Norms: The erosion of democratic norms came up in one way or another in nearly every listening circle. As American Jews, we helped shape and now rely on these norms—on the freedoms of religious practice, press, speech, and assembly; our right to due process, and the peaceable processes through which power transitions from one administration to the next. These core rights and norms are not and should not be partisan issues, but they are currently being weaponized and undermined.
• Fear of Christian nationalism and antisemitism, especially in our schools: Our students are facing antisemitism at school, both directly and indirectly, at levels that would have been unimaginable even a decade ago. Some have lost friends. Worse, they’re beginning to think this is normal. At the same time, the state has allowed students to leave school during the school day to receive religious instruction without oversight into what is being taught or by whom.
• Care for the most vulnerable: With rising costs and changes to state policies, our community members are worried that those who are most vulnerable, including immigrants and those in need for a variety of reasons would face food insecurity, potentially loss of housing, and inability to access medical attention because of rising costs.

What We’re Doing:

We are not alone in our concern over the future of American Democracy. In collaboration with Worthington faith partners, St. John’s Episcopal Church, Worthington Presbyterian Church, All Saints Lutheran Church, and Lord of Life Lutheran Church, we brought faith250, a multi-faith program to study and discuss American foundational texts and values created by A More Perfect Union: The Jewish Partnership for Democracy. The Jewish Partnership for Democracy (JPD) is a non-partisan initiative to empower and equip Jewish communities to uphold democracy. Our goals are to create values-based communication across differences and build strong bridges with our neighbors.

At both state and national levels, we will be working with the Religious Action Center on targeted actions to preserve and protect democracy, starting on April 15, 2026 at 7:00 PM, with We Decide Our Future: Acting Together for Democracy as a kickoff to the Reform Movement’s Every Voice, Every Vote campaign. Please join us!

After a listening campaign that reached across the state and included more than 120 people from 19 congregations, followed by a period of research and connecting with potential community partners, RAC-OH will be focusing its next campaign on ensuring our public-school students have the freedom to learn without religious influence. Our campaign launch is on April 30, and I hope to see you there. Click here to register.

As I write this, H.B. 531, the “School Chaplain Act,” is in committee in the Ohio state legislature, which would require school districts to vote on whether or not to allow volunteer chaplains into their schools to provide support services and programs. As it is currently written, a “chaplain” is defined as:

A religious professional who has received endorsement or certification by a recognized ecclesiastical endorsing agency and who provides spiritual programming, support, and counseling.

By this definition, only Christian clergy or religious professionals can be “chaplains” in this context, and these chaplains do not require formal chaplaincy or mental health training. Speaking as a former hospital chaplain, this is deeply troubling and I hope you will join me in writing your state representatives and asking them not to support this bill.

Locally, Rabbi Kellner, in partnership with JewishColumbus and the JCRC, met with superintendents from several Columbus area school districts to teach about Judaism and antisemitism. He continues to visit with classes at area high schools and supports the JCRC’s teen Peer2Peer program to combat antisemitism. As the 9th Grade and 10th Grade teen program teachers, we both support our students in any way we are able as they navigate these issues on a daily basis.

In hearing our community’s call to support the most vulnerable, we partnered with Jewish congregations across Columbus to support immigrants through Helping Hands, Jewish Family Service, and Muslim Family Service. Our support drive is ongoing! In January, we also launched a monthly free community meal. Although we are in the process of assessing where and how the program will continue, I’m awed by our community’s commitment to putting values into action.

With B.R.E.A.D., who took the information from our listening circles as well as input from multi-faith congregational partners across Columbus, we are focusing on supporting the vulnerable in our city by finding a path to ensure people are able to earn a livable wage. Please join us on April 14 at 7:00 PM at Corinthian Missionary Baptist, 3161 E. 5th Ave for the B.R.E.A.D. Rally to learn about solutions for these community problems, and on May 12, 2026, for Nehemiah Action at the Celeste Center. The doors open at 6:00 PM and the program begins at 6:40 PM. It’s incredible what we can do when we work together, so come experience the power of collective action.

We also continue this work of supporting those in need at Beth Tikvah on Mitzvah Day, April 12, with projects that support homeless individuals, adults emerging from the foster care system who are setting up new apartments or welcoming children, and much more. I hope to see you all there.

There is a lot of work to do to mend what is broken in our world. In Pirkei Avot (2:16) we read: “Rabbi Tarfun used to say, ‘It is not your duty to finish the work, but neither are you at liberty to neglect it.’” We don’t need to finish the work or to take on every aspect of it, and we’re not in this alone, but it is imperative that we all work together toward tikkun—healing. Please let me know if you have questions or would like to support any of these efforts.

Passover

Passover is one of Judaism’s most beloved holidays—a time when homes fill with the smells of matzah ball soup, tables are set with symbolic foods, and families gather to tell a story that has shaped Jewish identity for thousands of years.

In Reform Judaism, Passover is both deeply traditional and beautifully adaptable. Whether it’s singing around the seder table, searching for the afikomen, or sharing a meal with loved ones, Passover reminds us that storytelling, learning, and joy are at the heart of Jewish life.

The Passover Story

At the center of Passover is one of the most powerful stories in Jewish tradition: the Exodus from Egypt. According to the Torah, the Israelites were enslaved by Pharaoh until Moses led them toward freedom after God sent a series of plagues upon Egypt.

When Pharaoh finally allowed the Israelites to leave, they departed so quickly that their bread had no time to rise—giving us matzah, the unleavened bread that becomes a central symbol of the holiday.

Each year at the seder, we don’t just read the story—we relive it. Jewish tradition encourages every generation to imagine that we ourselves went out of Egypt. In other words, Passover invites us to step into the story and experience the journey from hardship to freedom.

The Seder

The Four Questions

Early in the seder, the youngest person at the table traditionally asks the Four Questions, beginning with: “Why is this night different from all other nights?” These questions open the door to telling the story of the Exodus.

Four Cups of Wine

Throughout the seder, participants drink four cups of wine or grape juice, each representing a different promise of freedom described in the Torah.

The Afikomen

One of the most exciting moments for children is the search for the afikomen. Early in the seder, a piece of matzah is hidden away—and later the kids search for it, often negotiating a playful reward when it’s found!

The Seder Plate

The seder plate holds foods that help us tell the story through taste and symbol:

Matzah – the bread of affliction and freedom

Maror (bitter herbs) – reminding us of the bitterness of slavery

Charoset – a sweet mixture symbolizing the mortar used by enslaved Israelites

Egg and Greens – symbols of renewal and spring

Shank bone – recalling the ancient Passover sacrifice

Haggadah Resources

The Haggadah is the book that guides us through the seder. It contains the story of the Exodus, blessings, songs, and instructions for the rituals of the evening.

One of the beautiful things about Passover is that there are many different Haggadot, each offering unique perspectives and creative additions to the traditional text.

Below are some helpful resources:

“Haggadah to Enliven Your Seder”

“11 Helpful Passover Seder Resources”

Recipes & Food Traditions

Food is one of the most joyful parts of Passover. Because the Israelites left Egypt in such haste, leavened bread is avoided during the holiday, and matzah becomes a staple ingredient.

Passover meals are often filled with comforting and celebratory dishes such as: Matzo Ball Soup • Charoset • Brisket • Roasted Chicken • Matzo Brei • Flourless Dessert • Macaroons • Gefilte Fish

Videos for All Ages

Looking for a fun way to prepare for the holiday? Videos can be a great way for both kids and adults to explore the meaning of Passover.

Freedom Remembered & Renewed

Passover reminds us that freedom is not just something that happened long ago—it is a value we continue to pursue in every generation. Around the seder table we remember where we came from, celebrate the strength of community, and recommit ourselves to building a more compassionate world.

Sources & Further Reading

Jewish Connection Network. “Your Passover, Your Way.”

My Jewish Learning. “The Hidden Matzah”

My Jewish Learning. “Passover 101.”

YouTube. “Four Cocktails to Enjoy for Passover.”

Union for Reform Judaism. “Passover Videos.”

Union for Reform Judaism. “18 Not-Just-Matzah Recipes for Passover.”

Union for Reform Judaism. “What Goes on the Seder Plate?”

Union for Reform Judaism. “Passover.”

Union for Reform Judaism. “Prepping for Passover.”

Union for Reform Judaism. “The Four Questions.”

Union for Reform Judaism. “Passover Social Action Guide.”

How-To with Beth Tikvah

Each month, Beth Tikvah releases a monthly feature meant to help you explore different aspects of Jewish life. From celebrating holidays and hosting Shabbat Dinners, to navigating life’s milestones and moments of loss, this series will help deepen your understanding of Jewish practice in a Reform context. Our goal is simple: to make Jewish living accessible, meaningful, and relevant for everyone in our Beth Tikvah community. Whether you’re learning something new or rediscovering an old tradition, “How-To” offers practical guidance with a Beth Tikvah touch!

Writing and research by Hannah Karr

Director of Marketing & Community Engagement at Beth Tikvah

March 18, 2026

Featuring Toba Feldman

Toba Feldman has always been guided by principle. She is a person who pauses before agreeing, who asks what lies beneath an assumption, and who is more interested in consequences than consensus. She values clarity over charm and substance over ease.

“You can do anything,” she said. “But the more important question is, should you do it?” For Toba, thinking carefully is not optional. It is a responsibility. “Another key element of that question is, can you accept the consequences?” she added. “Most people, particularly today, do not accept responsibility, accountability, or consequences.” That distinction — not what is allowed, but what is right — has shaped how she has lived her life.

Toba grew up in a household molded by intelligence and curiosity. Her family history carries the imprint of immigration and incomplete records. “My mother came over with her parents in 1921,” she explained. “She was maybe almost a year old, so I’m the first American citizen.” On her father’s side, the story stretches back to Eastern Europe, though some details were lost. “We have very little information about his father actually,” she said. From both what was known and what was missing came a household that cherished knowledge, questioning, and imagination.

The influence of Toba’s mother still lives on in her home, not only through family stories, but through the objects she passed down. An array of art pieces hang on the walls, chosen carefully and filled with meaning. They reflect attention to words, ideas, and wit. One piece showcases an Einstein quote: “Logic will get you from A to Z. Imagination will get you everywhere.” A cross-stitch piece displaying the Ten Commandments reads: “Rx Take two tablets daily.”

Toba followed her own path into newspaper reporting, law, and later into the classroom. Each demanded the same discipline. Words mattered. Precision mattered.

“Be concise and be precise with what you write,” she said. “Know who your audience is and write to them.” For her, legal thinking was not about memorizing rules, but about judgment. “In most cases, you’re working with gray areas,” she explained. What matters most is intent, and understanding what you’re trying to accomplish before deciding how to proceed.

Toba has never limited her thinking to a single field. She has written many articles and columns throughout her lifetime. She interviewed public figures and asked difficult questions. She has written letters to countless editors, continuing a lifelong habit of engaging the world through ideas, because when something needs to be said, she believes it should be said clearly.

That engagement extends beyond public discourse. Toba has long rejected the notion that science and faith exist in opposition. “I never thought there was a conflict between science and faith,” she wrote in an essay. “It is not faith versus science. It is faith and science. It is values and knowledge.” For her, science explains how the world works; faith explains how we should live within it.

Judaism, for Toba, is not performative. It is ethical, historical, and demanding. She notices patterns. She draws connections. She remembers. She kept a letter her mother wrote to a Dayton editor in 1973 defending Israel. At the time, her mother was responding to global criticism of Israel during the Yom Kippur War. Toba still remembers her words. “Nobody’s talked about this,” while other countries had not been similarly criticized. Noticing what is missing from the conversation became part of how Toba learned to think.

She does not soften her edges. She does not apologize for thinking deeply or speaking plainly. She knows some failures are inevitable. That perspective has guided her as she has navigated life’s complexities, asking not just what is possible, but what responsibility demands.

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Toba Feldman was interviewed on January 28, 2026 by Rabbi Rick Kellner and Hannah Karr

Written by Hannah Karr

Director of Marketing & Community Engagement

Congregation Beth Tikvah

The Carob Tree Project is an initiative at Congregation Beth Tikvah designed to preserve the life stories, wisdom, and experiences of longtime congregants so their voices continue to guide the community long into the future.

This project was started by Rabbi Rick Kellner and Hannah Karr, inspired by a story in the Talmud about Honi the Circle Maker. When asked why he is planting a tree that will take decades to bear fruit, he explains that just as others planted for him, he plants for the generations who will come after him. The lesson is about legacy, continuity, and responsibility across generations.

In that spirit, the Carob Tree Project focuses on members of the congregation whose lives hold deep experience, reflection, and perspective. Through recorded interviews, participants are invited to share memories, formative moments, values, and lessons learned.

These interviews are video or audio recorded and saved, ensuring that their stories become a lasting resource for the community. Written profiles are then created from the interviews so that the insights and voices of these individuals can be shared more widely within the congregation.

The goal is not simply to document history. It is to capture the human insight behind a life lived — the ideas, questions, and experiences that can nurture future generations. Just like the carob tree in the Talmudic story, the project recognizes that the fruits of a person’s life often extend far beyond their own lifetime.

In this way, the Carob Tree Project becomes both an archive and a teaching tool: a living collection of stories that remind the community how wisdom is passed forward — one voice, one memory, and one life at a time.

Reflections by Morissa Freiberg-Vance, RJE

I deeply believe that strong Jewish education begins with educators who are continously learning. If we want our students to grow, we have to model that growth ourselves. This winter has been filled with meaningful professional development, for me personally, and for our teaching team!

The Tzedek America Impact Fellowship

I am honored to share that I was recently accepted into the Tzedek America Rabbi Emily Feigelson Impact Fellowship. This national fellowship brings together Jewish professionals who are committed to strengthening Jewish identity, leadership, and civic responsibility through social-action based learning. Tzedek America aims to equip Jewish educators with the tools and knowledge to guide middle and high school students through educational social justice experiences.

This opportunity allows me to think deeper about our already-existing teen social action programming, particularly B’Yachad (8th grade) and Mitzvah Corps (11th/12th grade), and how we can expand on these already successful components of our Teen Program.

The fellowship consists of three webinars, culminating with a trip to Los Angeles in June to help staff a Tzedek America program and put our learning into action.

Yamim: Learning with Colleagues Across Columbus

Rabbi Karen and I had the opportunity to participate in Yamim 2026 through M2: The Institute for Experiential Jewish Education (IEJE), alongside colleagues from across the Columbus Jewish community. Yamim is a day-long professional development lab that invites Jewish professionals to explore Israel through its clarifying visions and complicated crossroads, and to design meaningful, values-driven learning experiences for their communities.

This program focused on experiential ways of connecting with Zionist thinkers, in relationship to the upcoming Yamim, Yom HaZikaron and Yom Ha’atzmaut. It challenged us to think not just about what we teach, but how we create lessons about Israel that students truly feel and remember.

Learning shoulder-to-shoulder with other Columbus educators and synagogue professionals was incredibly meaningful. There is something powerful about stepping out of the day-to-day and being reminded that we are part of a larger network of Jewish professionals working toward the same goal: raising knowledgeable, proud, engaged Jewish young people with a deep love for Israel.

Thank you to JewishColumbus for hosting this amazing training!

Strengthening Our Classrooms: Inclusion & Classroom Management

Closer to home, our teachers recently engaged in professional development with Hanna Fotsch, Director of Community Inclusion at JewishColumbus. Hanna first spent time observing in our classrooms, which allowed the training to be tailored specifically to our students and our teachers.

The workshop focused on practical, research-based classroom management strategies rooted in compassion, structure, and relationship-building.

Teachers reflected honestly on their hardest classroom moments and explored what Hanna called “The Big Three.”

• Action – incorporating movement and micro-breaks to support engagement
• Interaction – structured peer learning and social connection
• Structure – clear routines that set students up for success

What I appreciated most was the emphasis on seeing behavior through a compassionate lens. We discussed validating feelings (without validating harmful behaviors), using restorative and reflective consequences, and remembering that behavior is often a skill deficit, not defiance.

Our teachers left with tangible strategies they could implement immediately in their classrooms, including clear entry tasks, consistent attention signals, restorative conversations, and simple in-the-moment de-escalation tools. Perhaps most importantly, the training reinforced that small, intentional adjustments can reduce stress for teachers while creating calmer, more inclusive classrooms for students.

Professional learning is not an “extra” for us—it is a core value in our program at Beth Tikvah. I feel incredibly grateful to work alongside clergy and teachers who are so committed to growing in their practice. When we invest in our educators, we invest directly in our children.

I look forward to continuing to share how this learning shapes our school!

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Morissa R. Freiberg, RJE has served as Director of Education & Lifelong Learning at Congregation Beth Tikvah since 2012.

Reflections by Rabbi Karen Martin

Published in the March 2026 issue of Tikvah Topics

Spring and All: III [The farmer deep in thought] By William Carlos Williams

The farmer in deep thought

is pacing through the rain

among his blank fields, with

hands in pockets,

in his head

the harvest already planted.

A cold wind ruffles the water

among the browned weeds.

On all sides

the world rolls coldly away:

black orchards

darkened by the March clouds —

leaving room for thought.

Down past the brushwood

bristling by

the rainsluiced wagonroad

looms the artist figure of

the farmer — composing

— antagonist.

We are given this image of the farmer rising before dawn on the cusp of spring, alone with his thoughts in the pouring rain. The land is a blank canvas; the farmer, an artist poised with his brush. The poem reads like a cold, moody, almost oppressive idyll until we reach the final line, the final word: “antagonist.” Looking back, the hints are there: our farmer/artist “bristling” and “looming” over this act of creation.

In William’s poem, creation and cultivation become a threat—an act of destruction that pits the farmer against the land. I find myself asking: What is being destroyed? The fields are blank, or blanketed by brown weeds. The orchards are black. Darkness, wind, and water converge, and I cannot help but hear this echo:

וְהָאָ֗רֶץ הָיְתָ֥ה תֹ֙הוּ֙ וָבֹ֔הוּ וְחֹ֖שֶׁךְ עַל־פְּנֵ֣י תְה֑וֹם וְר֣וּחַ אֱלֹהִ֔ים מְרַחֶ֖פֶת עַל־פְּנֵ֥י הַמָּֽיִם׃

The earth was unformed wastes, and darkness was upon the deeps, and the wind of God stretched out over the waters.

Like our unnamed farmer, we are taught that God’s act of primal creation was intentional.

In Proverbs 3:19, we read:

יְֽהֹוָ֗ה בְּחׇכְמָ֥ה יָסַד־אָ֑רֶץ כּוֹנֵ֥ן

שָׁ֝מַ֗יִם בִּתְבוּנָֽה׃

God founded the earth by wisdom

And established the heavens by understanding.

Creation, we are told, was not haphazard but deliberate, just as the farmer plans out his fields and orchards. In Bereshit Rabbah, a book of midrash—rabbinic discourses, stories, and law derived from the words of Torah and Jewish texts—our rabbis build on this idea of intentional creation. They teach that even before the world was created, God created Torah. Proverbs 8:30 tells us that Wisdom (understood by the rabbis as Torah), was with God at creation as an amon. “What’s an amon?” the rabbis ask. They suggest Wisdom was a caretaker, a nurse, and finally, they suggest that Wisdom was with God as an artisan, declaring, “I was the tool of craft for the Holy One, Blessed Be He,” Later, in Bereshit Rabbah 1:4, we read that Israel, who would receive the Torah, was already conceived before the creation of the world.

Despite this idea of careful planning, Bereshit Rabbah also tells us that the angels questioned whether the creation of humanity was wise. In Bereshit Rabbah 8:1, when God consulted the ministering angels of Mercy, Truth, Righteousness, Peace, they broke into factions and argued in favor (Mercy and Righteousness) or against (Truth and Peace) humanity’s creation. While they were busy arguing, God created humanity. There are days, I imagine, when we all have such debates. Yet because of our capacity for Mercy and Righteousness, we’re told, God created us.

Still, the poem’s darkness and the farmer’s antagonistic presence loom. To plant, we must first break and turn the soil creating a soft place for seeds to take root.

In Angela Buchdahl’s memoir, Heart of a Stranger, she reflects on the Hebrew word mashber, meaning crisis, which uses the three-letter root שבר—“to shatter” or “to break.” In Middle Hebrew, the word referred to a ‘birthing stool.’ In Biblical Hebrew, mashber was associated with ‘birth’—the opening or breaking of the womb. From this, Rabbi Buchdahl teaches us that crisis—shattering—can lead us to renewal, if we can summon the strength to push through.

In language that feels both simple and surprising, Williams conveys an astonishing depth, demanding much of his readers. That is not to say that he consciously intended these echoes; as readers, we inevitably bring our own lenses to the work and to the process of meaning-making.

As we stand on the cusp of spring, with March rains nearly upon us, what are we creating? And what must be broken to make way for the season’s renewal?

Celebrating Purim

Purim is one of Judaism’s most joyful holidays. At its heart is a story of courage and survival that has resonated with Jews for centuries.

In Reform Judaism, Purim is both a time to rejoice and a moment to reflect on what it means to stand for justice, generosity, and community.

The Story, the Scroll, & the Spiel

The Purim Story

Purim commemorates the events told in M’gillat Esther (the Book of Esther), set in ancient Persia. The story follows Queen Esther and her cousin Mordechai as they courageously thwart a plot by Haman, the king’s advisor, to destroy the Jewish people. Through careful timing, bravery, and advocacy, Esther risks everything to protect her community.

Uniquely, God’s name never appears in the text. Many Reform commentators understand this absence as intentional; a reminder that redemption can emerge through human courage and moral action, even when the Divine presence feels hidden or unspoken.

Reading the Megillah

A central mitzvah of Purim is the public reading of M’gillat Esther. Reform congregations often hold lively readings in the synagogue on Purim. Each time Haman’s name is spoken, the congregation—especially children—erupts with groggers and noise to “drown it out,” symbolically erasing his legacy of hate and harm. The result is a reading that is participatory, energetic, and deeply communal.

The Purim Spiel

Many communities bring the story to life through a Purim Spiel, a humorous, theatrical retelling of the Purim narrative. Spiels range from classic parodies to creative, contemporary interpretations that explore themes of resilience and community. By blending laughter with meaning, spiels make the story accessible to all ages and remain a beloved highlight of Purim celebrations. Join Beth Tikvah for our Purim Spiel and Dinner on Monday, March 2, 2026!

Food, Gifts, & the Four Mitzvot

Hamantaschen & Delicious Traditions

No Purim celebration is complete without hamantaschen, the iconic triangular pastries filled with poppy seed, fruit, chocolate, or other sweet fillings. Their shape is often associated with Haman and offers a playful, symbolic way of “defeating” him through joy and sweetness.

Purim is marked by festive eating and drinking, reflecting the holiday’s emphasis on celebration and abundance. Across Jewish communities around the world, Purim foods vary widely, highlighting the rich diversity of Jewish cultures and culinary traditions.

The Four Mitzvot of Purim

Jewish tradition identifies four central mitzvot that shape how we observe Purim:

• Hearing the Megillah – so the story is told and retold
• Mishloach Manot – sending gifts of food to friends and neighbors
• Matanot La’Evyonim – giving gifts to those in need
• Se’udat Purim – enjoying a festive meal

Together, these practices ensure that Purim’s joy is a shared experience, woven with generosity, care, and inclusion.

Mishloach Manot & Gifts of Care

Sending mishloach manot strengthens communal bonds and reminds us that celebration is sweeter when shared. Matanot la’evyonim centers those who might otherwise be overlooked, ensuring that everyone can experience Purim with dignity. Reform jews often elevate this mitzvah through organized tzedakah efforts that place compassion at the heart of the holiday.

Symbols & Meaning

Esther, Hadassah, & Hiddenness

Esther’s Hebrew name, Hadassah, remains hidden beneath her Persian name, a reflection of one of Purim’s central themes. Just as Esther conceals her identity before revealing it at a critical moment, the absence of God’s name in the text underscores the idea that holiness and redemption often work quietly, through human choice and courage. Reform thinkers frequently point to this hiddenness as a call to recognize the sacred power of ethical action.

Costumes, Celebration, & Reversal

Costumes are a joyful hallmark of Purim, embodying the holiday’s themes of disguise and reversal. On Purim, roles shift, expectations are upended, and hidden truths come to light. Dressing up invites us to play, but also to reflect: Who holds power? Who finds their voice? And how do we choose to show up when it matters most?

Music, dancing, and festive songs add to Purim’s vibrant energy, especially during megillah readings and spiels. Through sound and movement, joy becomes collective, echoing the holiday’s message that survival and celebration are communal acts.

Click here for the URJ’s list of Purim media and resources.

Click here for PJ Library’s Purim resources for family with young children.

Joy with Purpose

Purim asks us to laugh loudly and give generously; to tell the story again and again until it becomes part of who we are. It reminds us that joy can be a form of resistance and that even in uncertain times, courage often arrives disguised as ordinary people doing the right thing.

May we celebrate boldly and carry the spirit of Purim beyond this special day! We hope to see you at the 2026 Allison Senser Community Purim Festival on March 1 and the Beth Tikvah Purim Dinner & Spiel on March 2!

Sources & Further Reading:

Jewish Women’s Archive. “Esther: Bible.”

My Jewish Learning. “Purim in the Community.”

My Jewish Learning. “The Four Mitzvot of Purim.”

My Jewish Learning. “Purim Foods.”

Union for Reform Judaism. “Purim Resources for Congregations to Use.”

Union for Reform Judaism. ” Purim: Customs and Rituals.”

Union for Reform Judaism. “Purim.”

Sefaria Library. “Esther 1:1.”

PJ Library. “Celebrating Purim with Your Family.”

Writing & Research by Hannah Karr

Director of Marketing & Community Engagement at Congregation Beth Tikvah

February 19, 2026