There was a recent article in the NY Times about how most Americans failed a basic test on religion, and were not even able to answer questions about their own faith correctly. Interestingly enough, the group that scored the highest on this religion test were Atheists! The second highest group of scorers were Jews (though 43% of Jews did not know that the Rambam was Jewish). I thought this article was very appropriate to read before Simchat Torah. Simchat Torah is when we celebrate how we have finished reading all of חמישה חומשי תורה and renew our commitment to לימוד תורה . Perhaps this article can prompt us to ask ourselves some questions. How well would we all do on a Jewish religion test? What are our goals in learning Torah and finding out more about our religion (Rav Sa'adia Gaon in Sefer Emunot ve'De'ot explains that it is so that we can make our religion our own, as well as be able to refute those who challenge it)? Are we comfortable with the amount of Torah that we know or do we want to know more? What goals in לימוד תורה do we want to set for ourselves for the upcoming year?
You can link to the article here: http://www.nytimes.com/2010/09/28/us/28religion.html?_r=3&src=mv&ref=homepage
Chag Sameach!
Wednesday, September 29, 2010
A Teshuva Dilemma for the Last Yom Teshuva of the Season
Today is Hoshana Rabba - the last day of sukkot. The highlight of the day is the ancient custom, now universally accepted (I think), to complete seven hakafot during hoshanot, as opposed to the single rotation around the Torah that we do on the first 6 days (or five of them, at least), and then recite an extended tefilla on a set of five aravot, and then beat them against the ground. Warning: davening is very long tomorrow. Beyond that, there are other minhagim - many congregations read the entire sefer Devarim tonight, many men go to the mikva tomorrow, the chazan wars a kittel and uses the nusach of the Yamim Noraim - many of which reflect the kabbalistic tradition that today is the final sealing of our judgement that began on Rosh Hashana. Therefore, if you haven't yet said either Tashlich or Kaparot, tomorrow is the final deadline.
In that spirit, recently someone asked me a question that reminded me of a favorite machloket of mine. She had accidentally been motzi shem ra about someone (said something bad about her to others, that turned out to be untrue). How, she asked, is she to do teshuva? Should she tell her victim, currently blissfully ignorant of the entire episode, what she did in order to ask her forgiveness?
The roots of the answer to this question go back at least a hundred years. When the Chofetz Chaim (the person) first published the Chofetz Chaim (the sefer on the laws of Lashon Hara), he tried to get a haskama from Rav Yisroel Salanter. Rav Salanter refused, because in the sefer, it ruled that in our case, the offender may / must tell his victim what he did, and beg forgiveness. Chas v'shalom said Rav Salanter, just becase you need mechilla doesn't give you the right to cause more pain from the target of your words.
I had always thought that in this machloket, the Chofetz Chaim was the lenient one, and that according to Rav Yisroel Salanter, the sinner is stuck with his aveira, prohibited from seeking the mechilla he needs to complete his teshuva (though both would agree that you could always seek the weaker, generic form of mechilla- asking for forgiveness for all offenses without specifying anything in particular). In the Rosh Hashana To Go, Rabbi Josh Flug cites this machloket, but he assumes that according to Rav Salanter, you would be able to complete your teshuva without receiving forgiveness from the victim. It works well with his thesis (עיין שם), but I'm not sure why he makes that assumption.
The person who asked the question was of course fascinated by my discourse, but then stumped me when she asked what she should do practically. I promised to find out, and I'll let you all know when I do.
The roots of the answer to this question go back at least a hundred years. When the Chofetz Chaim (the person) first published the Chofetz Chaim (the sefer on the laws of Lashon Hara), he tried to get a haskama from Rav Yisroel Salanter. Rav Salanter refused, because in the sefer, it ruled that in our case, the offender may / must tell his victim what he did, and beg forgiveness. Chas v'shalom said Rav Salanter, just becase you need mechilla doesn't give you the right to cause more pain from the target of your words.
I had always thought that in this machloket, the Chofetz Chaim was the lenient one, and that according to Rav Yisroel Salanter, the sinner is stuck with his aveira, prohibited from seeking the mechilla he needs to complete his teshuva (though both would agree that you could always seek the weaker, generic form of mechilla- asking for forgiveness for all offenses without specifying anything in particular). In the Rosh Hashana To Go, Rabbi Josh Flug cites this machloket, but he assumes that according to Rav Salanter, you would be able to complete your teshuva without receiving forgiveness from the victim. It works well with his thesis (עיין שם), but I'm not sure why he makes that assumption.
The person who asked the question was of course fascinated by my discourse, but then stumped me when she asked what she should do practically. I promised to find out, and I'll let you all know when I do.
Tuesday, September 28, 2010
Simchat Beit Hashoeva Recap
Yasher koach to all of you who joined us last night at our 3rd annual Simchat Beit Hashoeva. Special thanks to the Kaszovitz family for hosting us, to Sara in particular for her terrific dvar Torah (Tali S. - you were there in spirit), and Talia for bringing out the juniors who started to show the Ma'ayanot world what they're made of (is that enough of a shout out?). Alumni - you were missed.
And, congrats to the winning team in our graham cracker kosher sukka building contest - Eliana S., Rivka K., (both remarkably repeat winners!) Chaya K., & Hedva W. (I think - sorry if I missed anyone).
If anyone sends me pictures, I'll post a few here on the blog.
And, congrats to the winning team in our graham cracker kosher sukka building contest - Eliana S., Rivka K., (both remarkably repeat winners!) Chaya K., & Hedva W. (I think - sorry if I missed anyone).
If anyone sends me pictures, I'll post a few here on the blog.
Sunday, September 19, 2010
Sukkah City!
Today, I went with some friends to the "Sukkah City" exhibit at Union Square in the city. "Sukkah City" is an art/architecture exhibit, where on display are the finalists from a competition to build the most unique Sukkah possible.The Sukkot were all pretty wacky looking but are apparently all kosher and were all built with a rabbi employed to answer any questions the competitors had about the material they were using. My favorite one was a log balanced on 2.5 glass walls (see attached picture), though I don't know how safe I would feel eating under a giant log (though my engineer friends have reassured me that it wouldn't fall).
Anyways, the exhibit is still up until tomorrow night, so I encourage you to brush up on your Mishnayot Sukkah and go if you can. Alternatively, a less artsy - more traditional exhibit of different types of Sukkot can be found all year round in Israel at Neot Kedumim.
http://www.sukkahcity.com/
http://www.neot-kedumim.org.il/public/english/what/holidays/sukkot_exh.htm
Tuesday, September 14, 2010
A Great Story
About the former Sephardic Chief Rabbi of Israel, Rav Mordechai Eliyahu Z"L (from the blog of Rabbi Reuven Spolter, I found it on Hirhurim). I hope it's true.
When our teacher Rav Eliyahu ob”m was the chief rabbi of Israel, he traveled to France for an official visit. France, as usual, was not with us. As always, she exerted pressure of Israel to abandon sections of Jerusalem and the Land of Israel for the benefit of the Arabs. During that period, the pressure was quite strong.
The visit schedule included a state reception in the presence of French President Jacque Chirac. Before the official reception the Rav had to follow the accepted tour route, including the State Museum which contains cultural treasures of the French people.
During the visit they showed the Rav a throne upon which Napoleon sat. “When did Napoleon live?” the Rav asked. The hosts were embarrassed by the question, and “explained” to the Rav when Napoleon lived. The Rav then asked, “Is the throne of Napoleon for sale?” An awkward silence hung over the room. “No,” the hosts finally answered, “This is a very important item. We don’t sell historic heirlooms.”
They continued the visit and arrived at the section which described the French monarchy. They showed him the room of Louis XIV: “Who was Louis XIV?” the Rav asked. “What did he contribute to the world? Was he ethical?”
“No,” the hosts answered honestly. “The entire monarchy was not that ethical, but this is our history, and we’re proud of it and honored by it.”
At the state reception with the French president before a large crowd, the Rav spoke about his visit in the museum. He told the guests about how embarrassed his hosts felt that a rabbi from Israel would not know who Louis XIV was. After all, these are very important historical figures. “I asked them whether they were ethical people and they hemmed and hawed, but they told me that this is their history, and they’re proud of it.”
The Rav said to the crowd, which included the president of France and some of his cabinet: “You expect me to know and honor French history, despite the fact that I’m not a citizen of France. Am I as an Israel not supposed to know and honor my own history? Do the French not have to honor the Bible which has made such a great contribution to the world? Am I able to not honor the words of Moses that told us not to place the Land of Israel into the hands of strangers? Why must we honor your kings, that lived two or three hundred years ago, but not honor a chain of our own kings that lived long before them?”
The [Israeli] translator from the embassy was not so bold as to translate the Rav’s words exactly. The rebbetzin signaled to the Rav – who wasn’t intimidated by anyone, and stopped in the middle of his talk, and said, “I understand that my translator does not exactly recognize the rabbinic mode of speech. I ask the Chief Rabbi of France to translate my words.”
He had no choice. The Rabbi of France rose to translate the Rav’s talk. The Rav explained that he tried to find out the price of Napoleon’s throne. “I wanted to buy it.” The audience burst out laughing. He explained how they “explained” to him, in all seriousness in the museum that the effects from Napoleon are very important, and not for sale. “These are historical items, and we don’t sell our history.”
“Napoleon lived two hundred years ago,” the Rav answered, “and you respect him and refuse to sell his throne. Now I ask: must we sell Jerusalem, a city that has belonged to the Nation of Israel for 2,800 years?”
The entire audience stood, moved, and began to applaud. Even the President of France stood up, approached the Rav, shook his hand firmly and said to him, “I have never heard words like these.” The French President turned to the invited guests and said to them, “We would like to bestow upon the Rabbi a precious golden medallion that we give only to heads of state. When we arranged this reception we did not think to give it to the rabbi. But the instructive words of Rabbi Eliyahu were a ‘once in a lifetime experience.’ We would like to express our appreciation with this state medallion.”
When our teacher Rav Eliyahu ob”m was the chief rabbi of Israel, he traveled to France for an official visit. France, as usual, was not with us. As always, she exerted pressure of Israel to abandon sections of Jerusalem and the Land of Israel for the benefit of the Arabs. During that period, the pressure was quite strong.
The visit schedule included a state reception in the presence of French President Jacque Chirac. Before the official reception the Rav had to follow the accepted tour route, including the State Museum which contains cultural treasures of the French people.
During the visit they showed the Rav a throne upon which Napoleon sat. “When did Napoleon live?” the Rav asked. The hosts were embarrassed by the question, and “explained” to the Rav when Napoleon lived. The Rav then asked, “Is the throne of Napoleon for sale?” An awkward silence hung over the room. “No,” the hosts finally answered, “This is a very important item. We don’t sell historic heirlooms.”
They continued the visit and arrived at the section which described the French monarchy. They showed him the room of Louis XIV: “Who was Louis XIV?” the Rav asked. “What did he contribute to the world? Was he ethical?”
“No,” the hosts answered honestly. “The entire monarchy was not that ethical, but this is our history, and we’re proud of it and honored by it.”
At the state reception with the French president before a large crowd, the Rav spoke about his visit in the museum. He told the guests about how embarrassed his hosts felt that a rabbi from Israel would not know who Louis XIV was. After all, these are very important historical figures. “I asked them whether they were ethical people and they hemmed and hawed, but they told me that this is their history, and they’re proud of it.”
The Rav said to the crowd, which included the president of France and some of his cabinet: “You expect me to know and honor French history, despite the fact that I’m not a citizen of France. Am I as an Israel not supposed to know and honor my own history? Do the French not have to honor the Bible which has made such a great contribution to the world? Am I able to not honor the words of Moses that told us not to place the Land of Israel into the hands of strangers? Why must we honor your kings, that lived two or three hundred years ago, but not honor a chain of our own kings that lived long before them?”
The [Israeli] translator from the embassy was not so bold as to translate the Rav’s words exactly. The rebbetzin signaled to the Rav – who wasn’t intimidated by anyone, and stopped in the middle of his talk, and said, “I understand that my translator does not exactly recognize the rabbinic mode of speech. I ask the Chief Rabbi of France to translate my words.”
He had no choice. The Rabbi of France rose to translate the Rav’s talk. The Rav explained that he tried to find out the price of Napoleon’s throne. “I wanted to buy it.” The audience burst out laughing. He explained how they “explained” to him, in all seriousness in the museum that the effects from Napoleon are very important, and not for sale. “These are historical items, and we don’t sell our history.”
“Napoleon lived two hundred years ago,” the Rav answered, “and you respect him and refuse to sell his throne. Now I ask: must we sell Jerusalem, a city that has belonged to the Nation of Israel for 2,800 years?”
The entire audience stood, moved, and began to applaud. Even the President of France stood up, approached the Rav, shook his hand firmly and said to him, “I have never heard words like these.” The French President turned to the invited guests and said to them, “We would like to bestow upon the Rabbi a precious golden medallion that we give only to heads of state. When we arranged this reception we did not think to give it to the rabbi. But the instructive words of Rabbi Eliyahu were a ‘once in a lifetime experience.’ We would like to express our appreciation with this state medallion.”
More Rosh Hashana Reflections
- Today was the end of a trivia question. Last year at Chazara Bowl during Color War, one of the questions was, "when do you read the Torah for 5 consecutive days wthout ever saying Hallel?". The answer, as two of our students knew (Daniella and Avital, right?) was when Rosh Hashana falls out on Thursday and Friday, Tzom Gedalia is observed a day late on Sunday, and we lain on שבת and Monday as usual. Today was the first day since erev Rosh Hashana that we did not read the Torah.
- A quick reminder - the סימנים that we eat on Rosh Hashana are not superstitions or magic. Eating carrots or the head of a fish do not guarantee us a good year, not even dipping the apple in the honey, no matter how loud or clear you make the bracha. They are simply physical manifestations that concretizes our prayers. For that reason, I don't even eat most of the foods, but say the same יהי רצון while pointing at them. The whole matter is a collection of puns and wordplays, from both Hebrew and Yiddish. In fact, many people have continueed this tradition, adding new simanim with connections to the English. I have heard of people having raisins and celery (for a raise in salary). A guest of ours told us of a Rabbi who after his wife had served figs, certain that she remembered that it was one of the simanim prayed that Hashem should "fig-ive and fig-et". For breakfast, I had my children choose between Life and Honeycombs. While innovation in matters of Jewish ritual are often controversial, this is an area where I think everyone would support creativity in this area.
Monday, September 13, 2010
Selichot Timing
A timely question from alumna Gabrielle Hiller:
I have a question about the technicalities of Selichot: I see shuls have all different Selichot times, whether 10 PM, 12:45 AM, or before Shacharit. What's the support behind all these opinions and is there a preferred time?
Hi Gabrielle, it was so great to see you and so many of your classmates at the Yom Iyun - your grade continues to leave your mark on the school.
The best time is at the very end of the night, right before dawn. Also good is late at night, after חצות (close to 1 am - this is customary for the first night of selichot). The problem with these, is that they are very hard; it means either going to sleep very late or waking up very early, which leaves you really tired the next day. Therefore, many people are lenient and say it before their regular minyan in the morning, whenever that is. Kabbalistically, the absolute worst time to say selichot is at night before chatzot. Night is a time of harsh דין, and an inopportune time to plead our case for mercy. Rav Moshe Feinstein allowed this if needed, but the 10:00 pm Selichot is certainly not ideal.
Gmar chatima tova.
I have a question about the technicalities of Selichot: I see shuls have all different Selichot times, whether 10 PM, 12:45 AM, or before Shacharit. What's the support behind all these opinions and is there a preferred time?
Hi Gabrielle, it was so great to see you and so many of your classmates at the Yom Iyun - your grade continues to leave your mark on the school.
The best time is at the very end of the night, right before dawn. Also good is late at night, after חצות (close to 1 am - this is customary for the first night of selichot). The problem with these, is that they are very hard; it means either going to sleep very late or waking up very early, which leaves you really tired the next day. Therefore, many people are lenient and say it before their regular minyan in the morning, whenever that is. Kabbalistically, the absolute worst time to say selichot is at night before chatzot. Night is a time of harsh דין, and an inopportune time to plead our case for mercy. Rav Moshe Feinstein allowed this if needed, but the 10:00 pm Selichot is certainly not ideal.
Gmar chatima tova.
Reflections on Rosh Hashana
This Rosh Hashana was an especially meaningful one for me. Our family spent it with cousins in Kiryat Arba, and it was a yom tov like no other. We davened vasikin both days (at 5:40am!), which added a special atmosphere to the already beautiful and moving davening.
Both days we also walked down to Me’arat Hamachpela. Davening in the me’ara on Rosh Hashana, with its focus on Akeidat Yitzchak and zechut avot was very meaningful. We also had a special bonus – during the course of the year the Arabs have use of the hall where the grave markers for Yitzchak and Rivka are, and Jews are not allowed in. On (only) 10-11 days during the year Jews are allowed to enter there, and the first day of Rosh Hashana was one of those days. It has been many years since I was in that part of the me’ara, and davening mincha by the grave marker for Yitzchak held special meaning. (Quick quiz – can you figure out why?)
Rosh Hashana is Yom Ha-din, the day on which Hashem inspects and judges each person like a shepherd inspects each of his flock. Yet although the day is solemn and serious, it is still a chag, and therefore it is also a happy day. Part of this simcha comes from our conviction that if we understand the meaning of the day and use it properly, then Hashem will grant us a favorable outcome.
There is a discussion in the gemara (Megilla 31a) about what portion of the Torah should be read on each of the days of Rosh Hashana. One opinion says that we should read about Hashem remembering Sarah through the birth of Yitzchak and that for the haftorah we should read about Chana and the birth of Sh’muel. Indeed, this is what we do on the first day of yom tov. One reason is that it is because both Sarah and Chana, after many years of infertility, conceived on Rosh Hashana.
But I saw another nice explanation (unfortunately, I don’t remember the name of the sefer in which I saw it, and can’t give proper credit to its author). In selecting these particular topics as the portions of the Torah and haftorah to be read on Rosh Hashana, Chazal were trying to give us a message of hope on this very solemn Yom Ha-din. Yes, Hashem sits in judgment on this day, and we should all be filled with trepidation. But in the midst of our fear we should remember that Hashem is also the G-d of mercy, and we should be filled with hope that just like He answered the tefillot of Sarah and Chana on this day, so too, if our tefillot are sincere enough, we hope and pray that He will answer our tefillot as well, and grant us all a good year.
With wishes for a g’mar chatima tova to all of us and the rest of Klal Yisrael, and a year that is filled with learning, growth, and personal fulfillment.
Both days we also walked down to Me’arat Hamachpela. Davening in the me’ara on Rosh Hashana, with its focus on Akeidat Yitzchak and zechut avot was very meaningful. We also had a special bonus – during the course of the year the Arabs have use of the hall where the grave markers for Yitzchak and Rivka are, and Jews are not allowed in. On (only) 10-11 days during the year Jews are allowed to enter there, and the first day of Rosh Hashana was one of those days. It has been many years since I was in that part of the me’ara, and davening mincha by the grave marker for Yitzchak held special meaning. (Quick quiz – can you figure out why?)
Rosh Hashana is Yom Ha-din, the day on which Hashem inspects and judges each person like a shepherd inspects each of his flock. Yet although the day is solemn and serious, it is still a chag, and therefore it is also a happy day. Part of this simcha comes from our conviction that if we understand the meaning of the day and use it properly, then Hashem will grant us a favorable outcome.
There is a discussion in the gemara (Megilla 31a) about what portion of the Torah should be read on each of the days of Rosh Hashana. One opinion says that we should read about Hashem remembering Sarah through the birth of Yitzchak and that for the haftorah we should read about Chana and the birth of Sh’muel. Indeed, this is what we do on the first day of yom tov. One reason is that it is because both Sarah and Chana, after many years of infertility, conceived on Rosh Hashana.
But I saw another nice explanation (unfortunately, I don’t remember the name of the sefer in which I saw it, and can’t give proper credit to its author). In selecting these particular topics as the portions of the Torah and haftorah to be read on Rosh Hashana, Chazal were trying to give us a message of hope on this very solemn Yom Ha-din. Yes, Hashem sits in judgment on this day, and we should all be filled with trepidation. But in the midst of our fear we should remember that Hashem is also the G-d of mercy, and we should be filled with hope that just like He answered the tefillot of Sarah and Chana on this day, so too, if our tefillot are sincere enough, we hope and pray that He will answer our tefillot as well, and grant us all a good year.
With wishes for a g’mar chatima tova to all of us and the rest of Klal Yisrael, and a year that is filled with learning, growth, and personal fulfillment.
Subscribe to:
Posts (Atom)