“If you went to Hebrew school for 10 years, why can’t you speak Hebrew?,” Rabbi Elaine Zecher’s Shabbat Awakenings

November 14, 2025 | 23 Cheshvan 5786

Welcome to Shabbat Awakenings, a weekly reflection, as we make our way toward Shabbat. You can also listen to it as a podcast.

It was a fair question of someone who grew up at Temple Israel and didn’t have the answer or any fluency. Though we reference Hebrew as an ancient language used in ancient texts resurrected in modernity by Eliezer ben Yehuda and brought to life in the country of Israel and elsewhere, Hebrew has another meaning.

It means Jew.

That is why we hear of Jewish organizations called Union of American Hebrew Congregations, the North American Reform organization now called Union for Reform Judaism and Hebrew Union College, our movement’s rabbinic and cantorial school. Hebrew, until recently, meant the Jewish community. Hebrew school, though it included learning Hebrew, was really Jewish school. In early America, when most knew their Bible, referring to Hebrews was much more common than calling the community or individuals Jewish.

The reason comes from the Torah portion two weeks ago where we meet Abram engaged in a battle with other peoples in the land of Canaan to redeem his nephew, Lot, who had been taken captive. (Genesis 14:13). Abram, the Hebrew, is how he is described. The 11th century commentator, Rashi, explained that Israelites tended to be called Hebrews (ivrim) by those from outside of the group. Or when an Israelite spoke to an outsider such as the case with Jonah who responded to the crew on the storm-rocked boat when they asked him of what people are you. He responded, I am Jonah, the ivri.

But why this nomenclature? At this point in the story, Abram was not yet identified with a people though the genealogy has him as a descendant of Eber. (Genesis 11:14) The midrash provided another explanation. Playing with the Hebrew word, o-ver, which makes up the same word of ivri, a Hebrew, refers to one who passes from one place to another. Abram, the one who goes to the other side. The midrash stated that all the world may have been on one side worshipping idols but Abram passed over to the other side to discover the uniqueness of God, and as a result, demonstrated by his behavior moral awareness. From our first introduction to Abram to last week’s (very long) portion to this week where Abraham, as he was called, must bury Sarah, demonstrated qualities of justice and compassion. Though the narrative does not portray him as perfect, it does convey that Abraham’s humanity guided his actions.

This week Abraham dies.

And Abraham breathed his last, dying at a good ripe age, old and contented; and he was gathered to his kin. His sons Isaac and Ishmael buried him in the cave of Machpelah, in the field of Ephron son of Zohar the Hittite, facing Mamre, the field that Abraham had bought from the Hittites; there Abraham was buried, and Sarah his wife. (Genesis 25: 8-10)

The focus turns to the next generation, yet as it does, we remember the inspiration of Abraham and Sarah, the ivrim, as the first generation to see themselves worthy of entering into relationship with the Divine and acting with sacred purpose.

We are part of this legacy as well.

Shabbat Shalom! שבת שלום

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Rabbi Elaine Zecher