Rabbi's Study
Rabbi Ronald Roth was born in Far Rockaway, Queens and spent his childhood in Brooklyn, New York. He graduated from Cornell University with a BA in theatre arts. While he grew up in a non-observant home, he was greatly influenced by the Cornell Hillel Rabbi, Morris Goldfarb, as well as the Rabbi of the Town and Village Synagogue in Manhattan, Stephen
Rabbi Roth with Rep. Steve
Rothman at Rep. Rothman's
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Our Torah portion tells us "See, I place l before you today life and prosperity, death and adversity, - choose life in order for you and your descendants to live!" (Deuteronomy 30:15). In the Talmud, the Rabbis derive the following from this verse, "Rabbi Yishmael taught: This refers to a trade. From here the sages rules a man is obliged to teach his son a trade, and if he did not teach him, he [the son] is obliged to teach himself ... Rabbi Akiva ruled: A man is obliged to teach his son how to swim; and if he did not teach him, he [the son] is obliged to teach himself." (Jerusalem Talmud Kiddushin 1:7) "...choose life" in the verse is interpreted to mean teaching your child a trade and how to swim. We can understand that learning a trade provides for a livelihood, a necessity. Swimming is also a life saving skill. Just this past summer, several young people drowned at area beaches because they could not swim. Knowing how to swim can also be interpreted in a non literal sense. This means teaching your child to go against the current and not to float along with the crowd. Resisting peer pressure, especially for teens, can be the difference between life and death. There are so many negative influences on young people today. Knowing how to steer your own course is critical both in the water and on dry land.
"Cursed be he who will not uphold the terms of this Torah and observe them." (Deuteronomy 27:26) That is one of the many curses and blessings in this week’s Torah portion. What exactly are these words condemning? Rabbi Abraham Schreiber, who lived in Hungary in the 19th century wrote that this applies to those who think, "...it is not necessary to observe the commandments of the Lord in practice, claiming that the important thing is that one should understand their meaning and that one should be good ‘in one’s heart,’ and nothing more." This interpretation is based on the words in the verse “la’asot otam” – in the translation above “observe them.” There are those who say that they are not observant, don’t keep kosher, don’t give tzedakkah, or don’t belong to a synagogue, but that they are Jewish in their heart. Our actions are the way that we demonstrate our beliefs. Our behavior defines who we are. Imagine that someone followed you for one day, would they be able to tell that you were Jewish by your actions and not by your thoughts. What would they see you doing on Shabbat? A better question is what if they observed you on a Tuesday or a Wednesday? Would they see any Jewish activities on those days? These are appropriate questions as we are rapidly approaching the Days of Awe. Are your actions really manifestations of your beliefs? Do they prove who you are?
Deuteronomy 16:20 reads, “Justice, Justice you shall pursue.” The following explanation is based on the fact that the word for justice in Hebrew, tzedek, is also the root of the word for giving to those in need, tzedakkah. Therefore, the Talmud sees this verse as teaching about how to help the needy. Not just about the judicial system. Rabbi Huna said that applicants [for tzedakkah], for food are examined, if they are in need, but those who come for clothing are not examined. R. Yehudah ruled in the exact opposite way. We examine those who come in need for clothing, but not for food. The law follows R. Yehudah. Why follow his ruling and not question those who need help for obtaining food? Because we interpret …the verse. “Justice, Justice, you shall pursue,” in the following manner. – There are two types of tzedakkah, clothing and food. Which of them is it necessary to pursue without questioning? You should pursue justice in order to live. Since the rest of the Biblical verse says, “Justice, Justice you shall pursue in order that you may live…” Therefore, the tzedakkah that is for living – that is for food, we give without questioning the recipient because food is necessary for life.” – Rabbi Meir of Parmislan. How many inquiries do we make before we give a donation? How do we know that a need is real or that the person or group soliciting our help acts ethically? Do they obey the law? Do they spend your donations helping others or does a disproportionate per cent go for administration? Are those who collect donations held accountable? There are many questions we could ask when we are approached to give tzedakkah. It is not always easy to check whether or not the need is real and/or immediate, even with web sites that help us evaluate charities, such as http://www.charitynavigator.org However for one necessity, food, the Torah reminds us to be generous and give without hesitation.
Can One Deed Make A Difference?
We read in the Torah this week, “See, I place before you today blessing or a curse: the blessing, (provided) that you hearken to the commandments of YHWH your God that I command you today, and the curse, if you do not hearken to the commandments of YHWH your God, and turn-aside from the way that I command you today, walking after other gods whom you have not known.” (Deuteronomy 11:26-27, translation by Everett Fox) The passage begins in the singular (“See” singular in the Hebrew) and concludes in the plural (“before you” – plural you in the Hebrew) The Chatom Sofer explains, “This is an allusion to that which our Rabbis taught (Talmud Kiddushin 40b): A person should always regard himself as though he were half guilty and half meritorious: if he performs one mitzvah, happy is he for weighting himself down in the scale of merit; if he commits one transgression, woe to him for weighting himself down in the scale of guilt, for it is said, ‘…but one sinner destroys much good.’ (Ecclesiastes 9:18) [i.e.,] on account of a single sin which he commits much good is lost to him.” We are rapidly approaching the Days of Awe. We can be overwhelmed if we think of all the ways we want to improve our lives. This suggests that we should focus on just one part of our lives. It is said that change is gradual. One sure way to fail at transforming ourselves is to try to make too many changes at once. I hope that all of us can find just one point of improvement, or one mitzvah to add to our lives and make our existence more worthy.
The Torah portion this week contains the familiar phrase, “Shema Yisrael…Hear O, Israel, the Lord is Our God, the Lord is One.’ (Deuteronomy 6:4) We say them so often that we can forget what they stand for. Certainly their meaning is not simple and there are numerous ways to understand those words. I particularly like an interpretation from the Midrash because it is both so ancient and so modern. The Rabbis imagine that our patriarch Jacob, on his death bed, wonders whether or not his children will be worthy to carry on the heritage of our people. He calls them to his side, and they say to him, “Hear, [our father] Israel [Israel is Jacob’s other name], the Lord [that you and your father and your father’s father worshipped] is our God, [we fully understand that] God [is] One [unique and unlike any other – and that we will worship and act in accordance with God’s commandments in a way that will enrich our lives]. In other words, the Shema can be understood as a statement of loyalty to the faith that has been handed down to us from the past. Today we are concerned about how strongly the next generation will make Judaism a central part of their identity. When we say the Shema we can think of our own loyalty to Judaism and of how we can act to be certain that the next generation will also embrace it.
Do you agree with Gordon Gekko who said in the movie, Wall Street, “Greed is good”? We read in the Torah about Balaam, a non-Jew who is able to communicate with God. Balak, the king of Moab sends messengers to Balaam asking him to curse the Jews as they are about to pass through his territory. Balaam replies, “Though Balak were to give me his house full of silver and gold, I could not do anything, big or little, contrary to the command of the Lord my God.” (Numbers 22:18) This response is disingenuous. Balaam has indicated his desire to curse our ancestors. Now he is starting the negotiation about what his price will be. We could ask the following questions: Do we all have a price? How much money would it take for most people to do something illegal or unethical? When do our desires for the necessities and comforts of life turn into greed? In the Talmud we read that a man asked Rabbi Yose to live in his city. Rabbi Yose answered, “If you would give me all the gold and silver and precious stones in the world, I would only live in a place of Torah.” Would you?
In this week’s Haftorah we read of one of the Judges, Yiftach, who vows to God before a battle, “If You deliver the Ammonites into my hands, then whatever comes out of the door of my house to meet me on my safe return from the Ammonites shall be the Lord’s and shall be offered by me as a burnt offering.” (Judges 11:30-31) He is victorious and the first one to greet him on his return is his daughter. One commentator Rabbi David Kimche’s, quotes from his father Rabbi Samuel Kimche (12th century Provance) to ameliorate the serious consequences of this promise. He says that Yiftach only promised to sacrifice what came out of his house if it were appropriate for sacrifice. Otherwise he would donate the monetary values of what left his house to God. This would mean that Yiftach’s daughter was not sacrificed. “Instead she became a celibate servant of God…people should exercise care and discretion when they express themselves. One never knows, in advance, the repercussion of one’s words…Yiftach learned this painful lesson the hard way.” [Rabbi Mordecai Silberstein of the Conservative Yeshiva in Jerusalem] Do we really mean what we say? Do we use words loosely? This is a serious and a terrible warning about the consequences of our words and promises.
This week we read about the rebellion of Korach against the leadership of Moses. Rabbi Chayim Shmuelevitz comments that this quarrel teaches us an important principle about differences of opinions that we often ignore. (Quoted in Growth Through Torah by Rabbi Zelig Plishkin pp. 339-340) He points out that the dispute between Korach and his followers on one side, and Moses on the other side, was unique. Moses was one hundred percent right and Korach was one hundred percent wrong. However, in most arguments, and especially in many family disagreements, even if one side is more correct than the other, both sides are usually making some mistakes. This is something for each of us to consider when we are involved in a dispute. Do we usually start with the assumption that we are one hundred percent right? Does that blind us to hearing the words of those with whom we disagree with? If we assume there was some truth on both sides, wouldn’t that lead to a faster resolution of our differences? Ask yourself in a disagreement, especially when you argue with members of your family: Can’t both sides understand that there may be truth in the positions of those they oppose? I hope that could ease the way to a peaceful resolution of the dispute.
This week I want to omit my commentary and call our attention to the following letter sent from the UJA Federation of North New Jersey to our community. I will speak more on this topic on Shabbat morning.
A Letter to the Community
A tragic confrontation took place off Israel's coast early Monday between Israel’s navy and a flotilla of six ships trying to break the blockade and deliver goods to Gaza. We want to bring you up-to-date on the events so that you will be well informed and will understand Israel’s position and its justifiable actions. First, though, we want to emphasize that we stand with Israel. No matter what differences we might have, we share this: a love of Israel and a deep commitment to Israel’s security and well-being. That commitment is unshakeable. We are saddened by the violence, the loss of life and the injuries. Here is a summary of what occurred:
Early Monday, Israel Defense Forces naval forces intercepted six ships attempting to break the naval blockade of the Gaza Strip.
• The intercept took place after numerous warnings from Israel and the Navy prior to the action. The Navy requested the ships to redirect toward Ashdod , to unload their cargo which would be transferred to Gaza over land after security inspections. The passengers could then leave on the same vessels.
• Five ships were peacefully directed to Ashdod. During the interception of the sixth ship, the demonstrators attacked the IDF naval personnel with live gunfire and light weaponry including knives and crowbars. They prepared weapons in advance for this purpose. The Israelis acted in self-defense.
• IDF forces apprehended two violent activists holding pistols. These militants apparently grabbed the pistols from IDF forces and opened fire on them.
• The activists were carrying 10,000 tons of reported aid to Gaza. (Israel provides 15,000 tons of aid weekly to Gaza.)
There are several places in the Torah where we find descriptions of the festivals. In our portion we read about the Passover offering, “Let the Israelite people offer the Passover sacrifice in its set time.” (Numbers 9:2) Why does the Torah repeat matters that have already been described in other places in the Torah? One Midrash explains, “This teaches that he (Moses) heard the passage of the festival seasons at Sinai and stated it to Israel, and then went and repeated it to them when the time had actually arrived to keep the rules…He stated to the people the laws for Passover at Passover, the laws for Shavuot at Shavuot, and the laws for Succot at that season…Why does Moses repeat the same injunction twice? Because he knows how forgetful people can be.” Midrash Kohelet Rabbah continues in the same vein, “It is for our own good that we learn Torah and forget it; because if we studied Torah and never forgot it, the people would struggle with learning it for two or three years, resume ordinary work and never pay attention to it. But since we study Torah and forget it, we don’t abandon its study.” Maybe it is because I am getting older, that I find these comments striking. There are things that I have forgotten. I recall when I was in high school watching Candid Camera. I thought it was funny to see how adults could not figure out 10th grade high school algebra problems. It’s not so humorous to me today. I also realize that when I study the Torah or Rabbinic sources that I learned in the past, I am not only recalling what I once knew, but also seeking fresh insights based on my experiences of the intervening years. Learning and relearning is not just a matter of recalling lost knowledge. It also brings new meanings to our lives.
Recently I found out that I could purchase a raffle ticket for our congregation’s fund raiser next month. I was a bit apprehensive and chose not to do so at first. I thought that there might be some legal ruling prohibiting me, as an employee of the congregation, from taking a chance at the big prizes. However, even after I learned that I could buy a ticket, I chose not to do so and decided to support the fund raiser in a different way. Suppose I won the big prize. I know that it is unlikely. After all, since I have moved to the Northeast I have not won a prize in either the New Jersey or the New York lotteries. I suspect it is related to the fact that I have never bought a lottery ticket in either state. But even in Tennessee I never won the lottery, despite having spent over a period of many years, a total of at least $20. to take a chance. But again, let’s suppose I won the raffle here in June. It just wouldn’t look right, for me the Rabbi of the congregation to take home the prize, despite the fact that is was legitimate. Our tradition, calls such actions that are perfectly legal, but look improper marit ayin. So I have not bought a ticket, but I would urge you to do so to support the congregation. Rhonda and I took out a full page ad in the ad journal and while that won’t reap us any possible monetary rewards, we feel that we have made a positive contribution to the synagogue and that is reward enough. If you want to take a chance, buy a raffle ticket and if not, take out an ad in the ad journal. Either way you are rewarded for your support of our synagogue.
Just as our nation is currently taking a census, the book of Numbers begins with a count of all the males above the age of twenty one. Each of the tribes camped “…with his standard, under the banners of their ancestral home…(Numbers 2:2) One of my favorite quotes about the census of ancient times reminds us that the numbering of our people was done not just to find out how many potential soldiers there were. It reminds us of a crucial lesson: “Every Jew must know that he is unique in the world, and there was never anyone exactly like him; had there been someone just like him, there would have been no need for him. Indeed every single person is someone new in the world…” (Bet Aharon, cited in Itturei Torah edited by Rabbi Aharon Yaakov Greenberg). Can we each spend a few moments this Shabbat answering that question – What do I uniquely bring to the world?” There are many other people in the world who love photography as I do, but I hope my vision is unique. I am reminded of this when I enroll in a class and see the results of a diverse group of students taking photos of the same scenes. Just this week at a rabbinic meeting I marveled at the way each of my colleagues is able to enhance the Jewish world in a different way – this one as a teacher, that one with skills in counseling, another in organizational work while others find distinctive paths to reach out to their congregations. I often pray that I am truly using my specific talents well. Let’s hope we all can discern our distinctive roles and fulfill them with God’s help.
The Torah, speaking to our ancestors, an agricultural community, makes the following statement, “Your threshing shall overtake the vintage, and your vintage shall overtake the sowing; you shall eat your fill of bread and dwell securely in your land.” (Leviticus 26:5). The image in this verse is one of bounty. “There will be so much grain to thresh that the threshing will continue into late summer when the vines are picked.” (Baruch Levine in The JPS Torah Commentary: Leviticus p. 183). This means having more than we need. When such a large bounty of food, for example, is in front of us, are we still jealous of those with even more? “There are many people who would really feel satisfied with what they themselves already have. But because they see others have more, they feel envious of those people. They actually feel pain when they see that someone else has what they do not.” (Rabbi Abraham Samuel Benjamin Schreiber) Does that sound familiar? There will always be a person with a fancier cell phone, a better car, a higher paying job and more money in the bank than you. (I am excluding Bill Gates and Warren Buffet!) Abundance does not necessarily curtail envy. Compared to most people who have ever lived, we Americans, have so much more. Our “threshing” has overcome our “vintage.” I hope we can see our blessings and be satisfied with our lot. Compare to most people it is more than alot.
How does a society provide for those in need? In the Torah portion we read the following: “And when you reap the harvest of your land, you shall not reap all the way to the edges of your field, or gather the gleanings of your harvest, you shall leave them for the poor and the stranger: I am the Lord your God.” (Leviticus 23:22) The Torah is saying that you don’t own all you think you own. Some of what you possess, such as every plant in your field, or the gleanings of your crops do not belong to you. They are the property of those in need. Why? As the verse simply adds, “I am the Lord your God.” It is not because it is a good “public policy.” It is not because this is the way the Democrats and/or the Republicans legislate how to feed the hungry. As if the two parties could agree on anything! It is simply what you do when you live in a world created by God. It is also a reminder that the land ultimately belongs to God and we are only its human stewards. Similarly we might argue that all our time is not our own. A certain percentage is set aside for observing holy events (Shabbat and holidays) and a certain amount is used to study holy texts. Therefore we live in a counterintuitive way; some of what we think we own, like the hot dogs in the Hebrew National commercial, is not ours. It is responsible to a Higher Authority.
According to the Torah, “You shall not steal.” (Leviticus 19:11) What exactly is stealing? According to Rabbi Zelig Plishkin in Love Your Neighbor pp. 258, 251 , “Stealing is secretly taking money or any article from another person…or when an employee covertly taking something from his/her employer even something as small as pencils or envelopes…An employee must not waste time during his hours of employment.” Stealing from another person is something that few of us are tempted to do. However what about taking some office supplies home from the office? Do we excuse that behavior by saying that everyone does it? How do we distinguish between going on the internet to check business e mails with looking at our personal correspondence or shopping on line? Is that just a matter of taking a legitimate break from work or is it stealing? The Torah sets a high standard. Some businesses may excuse such practices as minor issues or understandable interruption from more serious tasks. At what point do they become stealing? The Torah portion that contains these instructions is called “Kedoshim – Holiness. Holiness is not just a matter for the most pious who study all day but a value that involves our lives even when we are at work on our computers. I am not sure exactly where we draw the line in the above examples, but I would hope that our conscience and the words of the Torah act as guardians of our ethics at work.
The Rabbis in ancient times knew that people who sin are not inevitably struck with illness, yet they still tried connect wrongdoing with a skin disease called tzara-at (erroneously translated as leprosy; Tzara-at does not correspond with the symptoms of any known ailment) We read in the Etz Hayim, “They [the Rabbis] see the Torah’s discussion of illness in the abstract as an opportunity to make a moral point, although they caution us that it is insensitive to tell an ailing person, “You are suffering because of your sins.” (p. 652) So we read in the Talmud, “Rabbi Shmuel bar Nahman said in the name of Rabbi Yohanan, ‘There are seven things for which tzara-at comes – for lashon hara [gossip], for murder, for false oaths, for sexual immorality, for a haughty spirit, for theft and for selfishness.’” Note how this lists combines very severe transgressions such as murder and sexual immorality with common matters that many people do not treat seriously, for example gossip and haughtiness. Imagine, and I admit this is a stretch, if the world worked as the Rabbis suggested and you saw a person walking down a street suffering from tzara-at. You wouldn’t know if he or she were a murderer, a gossip or a person who didn’t make an appropriate pledge to the UJA! Would you cross the street to avoid that person? Could Kurt Vonnegut write a great story about this? Perhaps it is better that our sins do not cause skin disease. However, if we lived as if the Rabbis imagine, then wouldn’t our behavior improve?
In the Midrash the two sons of Aaron, whose tragic deaths are narrated in our Torah portion are seen as having a very low regard for their elders, Moses and Aaron. We read, “They asked, ‘When will these old men die? How long must we wait to lead the congregation?’ ” (Midrash, Leviticus Rabbah) Following up on that concern about disrespect for elders is a comment made by Rabbi Nachman of Bratislav who said the following three things about seniors, “(1) The elderly bring stability to Israel and give good counsel to people. (2) The prosperity of the country is in accordance with its treatment of the aged. (3) Elderly men who are popular with young women are usually without wisdom. (Sefer Hamiddot p. 66). For his first comment, I would note that we are fortunate that wisdom of our elders helps to guide our congregation. On Rabbi’s Nachman’s last statement I leave others to determine its veracity. As for his middle statement consider the following. Some years ago when I was teaching a group of post b’nai mitzvah students a class about Jewish attitudes towards the elderly, I asked them to watch how the aged are portrayed on television the following week. Aside from “The Golden Girls,” and my students were not fans of that show, there was not much of a positive nature. The elderly were not central to any of the prime time dramas. Commercials showed their infirmities and need for prescription medication. There was little to affirm their wisdom, their value to society or address how to treat them with appropriate respect and care. I wonder if those attitudes in the media are a true indication of how our society views our elders. I hope that we are able to rid ourselves of stereotypes about the elderly and that our nation, if judged by its treatment of the aged, would become not only prosperous as Rabbi Nachman suggests, but just and righteous as well.
We Americans have begun to show great interest in eating healthy foods. The food author Michael Pollan recently suggested seven rules for good eating. How many apply to matzah? Consider his rules: The first one is not to eat anything your great grandmother wouldn't recognize as food. Matzah certainly satisfies this. Next is his warning not to eat anything with more than five ingredients, or ingredients you can't pronounce. Again matzah fits this rule. He warns us to, “Stay out of the middle of the supermarket; shop on the perimeter of the store. Real food tends to be on the outer edge of the store near the loading docks, where it can be replaced with fresh foods when it goes bad.” We all know that the Passover section is usually in the back of the Shop Rite. Then he adds that we should not eat anything that won't eventually rot. "…as a rule, things like Twinkies that never go bad aren't food," Pollan says. We could argue either way with matzah. It does stay edible for a long time. This one does not lead to a clear answer. This next one I will admit does not apply, "Always leave the table a little hungry," Pollan says. "Many cultures have rules that you stop eating before you are full. In Japan, they say eat until you are four-fifths full…" Well I can’t say I am not full at the end of a Seder. Overfull would be more accurate description. Rule number six, “Families traditionally ate together, around a table and not a TV, at regular meal times. It's a good tradition. Enjoy meals with the people you love. "Remember when eating between meals felt wrong?" Pollan asks. Again eating at the Seder means we are with family and the television is off. Finally he gives his seventh tenet, “Don't buy food where you buy your gasoline. In the U.S., 20% of food is eaten in the car.” I don’t think you can find matzah at the Gulf station so this one also applies. I would also recommend against eating matzah while driving. Matzah satisfies five and possibly six of his seven rules. Maybe the Rabbis were not just telling us about freedom from slavery, but freedom from bad food habits as well.
Here is a question for your Seder suggested in the book Creating Lively Passover Seders by David Arnow. He asks, “If you had the same amount of power that God displayed through the plagues, how might you have tried to bring about the Exodus?” (p. 190). There could have been easier paths with less suffering that also ended with our ancestors leaving Egypt as free people. Why did God need to send the plagues? Recall that they take up a great deal of the narrative of our liberation in the Book of Exodus, yet at the Seder they are recited somewhat briefly without any elaboration. One ancient Rabbi minimizes them, by using an acrostic to recall their names. Maybe this tells us not to gloat over the suffering of the Egyptians. So let us also ask: Why did all the Egyptians have to suffer for the stubbornness of the Pharaoh? Why not simply kill Pharaoh and replace him with a less inflexible leader? How about a foreign army defeating Egypt and freeing our ancestors? Maybe turn the Pyramids upside down to stand on their pointed tops as a sign of God’s power? Can you think of other options? I won’t give you a response to this question and hope you will bring this query to those at your Seder. May that discussion add to your understanding of the meaning of Passover. Rhonda and I wish all of you and your families a chag kasher v’sameah – a truly joyous Passover.
Our Torah portion discusses various sacrifices that were offered in ancient times. Since the destruction of the Temple, we have not followed these rules but there is an ancient comment that is quite contemporary. In the Talmud Rabbi Yohanan Ben Zakkai remarks on the law that a ruler must bring a sin offering for an unwitting sin. He says that a generation is fortunate when a leader does so. He goes on to add “…if the ruler brings an offering then need we speak of the common person? And if for his sin through error, need we speak of his willful transgression?” (Talmud Horayot 10b) Imagine leaders who confessed their sins not only when they intentionally did wrong, but were eager to correct their unwitting errors. Imagine that such a leader was a model for all of us. We have seen far too many politicians who commit wrongs, and try to cover them up or who are unable to admit them. Similarly we can think of others who are in the media spotlight, such as athletes and celebrities. Has Tiger Woods shown enough remorse and repented for his misdeeds in a way that others could follow? The path of repentance is always open, and we hope that those in the public eye will seriously follow it, not just for themselves but as Rabbi Yohanan Ben Zakkai suggests, because when they do so, they can become models for others.
There is a contradiction noted by several commentators on this week’s Torah portion. At one point we read that Moses “was unable to enter the Tent of Meeting.” (Exodus 40:35). Another passage tells us that “Moses did enter the Tent of Meeting.” (Exodus 40:32). The Rabbis try to reconcile this difference in the Midrash by saying that, “‘He was unable to enter…’ because the cloud [a symbol of God’s presence] had settled on it. As long as the cloud was on the Tent of Meeting, he could not enter. When the cloud departed, he could enter and speak to God.” There are many places n the Torah when Moses is able to initiate the Divine encounter. For example he does so during the conflict with Korach, and several times he seeks God’s wisdom to adjudicate difficult legal matters. Why did he have to wait for God to take the initiative here? God has free will just as humans do. We cannot be guaranteed that we will have a “spiritual experience” every time we try. We cannot force God to meet us. Moses, the greatest of all the prophets, who spoke to God “face to face”, had to wait. Sometimes, Moses, like all of us, is not able to be with God. Let’s pray that those moments are few.
Moses asks God a question we all ponder as well. He asks God to show him his “Presence.” Moses wants to see God. In return God says that Moses will, “…see My back but my face must not be seen.” What does that mean? One Rabbi, the Chatam Sofer, Rabbi Moses Schreiber, (1762 - 1839), said the following, “Everything we see, we see vaguely. A person does not know beforehand what present events will lead to in the future, as demonstrated by the miracle of Purim. “You shall see my back,” can be figuratively read. “You shall see My ending.” Only in the end do we grasp the purpose of any act. “My front shall not be seen,” i.e. we cannot know the reason for an event, “up front” before its conclusion.” Are there patterns in life that point to God’s reality? The Chatam Sofer reminds us that sometimes it is not possible to discern them until after the fact. We might think of Haman’s rise to power and his decree to kill all the Jews of Persia as evidence of the impotence of God or of God’s non existence. Only when we read the entire book of Esther do we see that there is a pattern. Sometimes only after a life is lived does an outline appear. Often when I sit with a family preparing for a funeral I hear of the main themes of a person’s life. That can create a blueprint of a life well lived and a pattern of how the values of our tradition were realized. We know the Bible tells us many times that we cannot see God’s face and live. Here we are reminded that sensing God’s presence is often a difficult task; a task that may only become apparent when the last chapter of a life or a story is completed.
We celebrated our victory over Haman, with “…merrymaking and feasting, and…an occasion for sending gifts [understood as food] to one another.” (Esther 9:19) That verse is the basis for the mitzvah of sending portions of food to friends (mishloach manot) on Purim. Maimonides in his codification of those rules considers a person who only has enough food for him or herself on Purim. He writes “And if one does not have (enough to send), he should exchange with his friends, each one sending his dinner to the other…” to fulfill the mitzvah. Note that he does not exempt such a person from sending food to others. Nor does he consider as an option, handing a plate of food to your neighbor, who then hands it back to you. This text was brought to my attention by one of today’s greatest experts on tzedakkah, Danny Siegel. He sent out an e mail this week asking the following question about Maimonides’ ruling, “What would be three good reasons why the person needs to actually exchange the Mishloach Manot (the food portions) rather than just do it symbolically?” See the end of this document for some answers.
More Than Just A Blessing
“You shall serve the Lord your God, and He will bless your bread and your water.” (Exodus 23:25) We read in Etz Hayim, The verse can also be read ‘and you shall bless,’ from which the Rabbis derive the obligation to bless one’s food before eating it (BT Berakhot 48b). The Rabbis go so far as to say that “one who enjoys the goods of this world without thanking God for them is like a thief.” This is the origin of all the blessings we say before eating. When we say the words of hamotzi we state that “…God brings forth bread from the earth.” We don’t mention the farmer, the miller, the baker, or the grocer, each of whom had a role in bringing the bread to our table. It is a way of being aware of more than what we see immediately in front of us. It reminds us of the wonder of creation and our dependence on an ultimate cause, God. Then by adding the word, “earth”, we consider our connection to the natural world. If we take for granted what the earth brings to us, it is as if we are stealing, taking from the earth without recognizing that we are but stewards of its resources and need to thank the earth for its ability to sustain us. Those are worthwhile thoughts to consider even during the mundane act of eating a simple piece of bread.
The Ten Commandments – It’s A Good Start and Not A Complete List
When there are public debates about the Ten Commandments, I sometimes say that I favor posting them on a wall in a prominent place, as long as that place is a synagogue and not a school or a court room. In fact most synagogues have them or a representation of them in their sanctuaries. However, we do not read them in our liturgy. Why is that so? According to the Talmud they were read as part of our services along with the three paragraphs of the Shema in ancient times, but were eliminated because of the “claims of the heretics.” (Berachot 12a) Rabbi Reuven Hammer in Entering Jewish Prayer notes that the “…heretics claimed that only the Ten [Commandments] were sacred; they alone represented the word of God, while the rest of the Torah and its commandments were not holy. In order not to give credence to those arguments the Talmudic Sages eliminated the public recitation of the Ten [Commandments].” (p. 81). Even today we hear people say that they are not too religious but they observe the Ten Commandments. Yes, there are many mitzvot, and yes the Ten Commandments do have a special place within them. However, if we are trying to add holiness to our lives and grow spiritually, I hope we recall that there are many paths to God. We should not limit those conduits to the Ten Commandments alone. They are only a starting place on our path to a better life.
What Is A Miracle?
This week we read about the splitting of the Red Sea (really the Reed Sea in Hebrew). We can ask ourselves what is a miracle? What would you have really seen had you been standing with your ancestors when that event happened? Was it like the scene filmed by Cecil B. DeMille with Charlton Heston holding out his staff and leading the Israelites? Or did was it a more natural event as the following comments suggest, “…a strong east wind, blowing all night and acting with the ebbing tide, may have laid bare the neck of the water joining the Bitter Lakes to the Red Sea, allowing the Israelites to cross in safety….” (Rabbi J. H. Hertz in The Pentateuch and Haftorahs) Maybe “The miracle consisted in the fact that at the very moment when it was necessary, in just the manner conductive to the achievement of the desired goal, and on a scale that was abnormal, there occurred, in accordance with the Lord’s will, phenomena that brought about Israel’s salvation.” (Umberto Cassuto, modern Israeli, Commentary on the Book of Exodus pp. 167-8) Even the normal laws of nature can be experienced as miracles if we see them with wonder and awe. I am often asked if miracles happen today. I am tempted to say simply, “The 1969 Mets,” but I don’t. Instead I comment that our siddur speaks of the “the miracles that happen every day.” Miracles are all around us, if we are sensitive to the wonder and astonishment present in our lives, the reality of our blessings and the love of those close to us. (Note: I want to thank all of those who contributed to the Bagel Breakfast for Haitian Relief. Our Religious School collected over $200. and a slide show with photos from last Sunday’s event are on our web site under “Photos.” Also please bring your donations of medical supplies or used orthopedic equipment to the Center to be sent to Haiti. Our thanks to the Northeast Podiatry Group and Dr. Ritchard Rosen for this project).
Do We Suffer from the Plague of Darkness – Even When Our Lights Are On?
We read the following about the plague of darkness, “Moses stretched out his hand over the heavens and there was gloomy darkness throughout all the land of Egypt, for three days, a man could not see his brother and a man could not arise from his spot, for three days.” (Exodus 10:21-23). Why does the Torah specify that “a man could not see his brother”? It was also impossible to see the walls of one’s home or the sheep in the field. One commentary seems particularly apt at this time, “The greatest darkness is when a person does not see his fellow and does not participate in the distress of others…they did not feel the other’s distress…Their senses were dulled.” (Rabbi Alexander Zusia Friedman (1897-1943) author of Wellsprings of Torah.) This plague is not just about the absence of light. It is about a deficiency of feeling and insight into the well being of others. As we are in the midst of the seeing the horrifying photos and news reports coming out of Haiti, it is still hard to fully imagine what everyday life is like for the victims who need medical care as well as those who have lost relatives, friends and all their belongings in the earthquake. So far we have heard that the outpouring of donations has been great. Here again are places where you can contribute and break out of the darkness: You can cut and paste them into your browser.
American Jewish World Service
https://secure.ajws.org/site/Donation2?df_id=3460&3460.donation=form1
The American Jewish Joint Distribution Committee (JDC)
https://www.jdc.org/donation/donate.aspx
Checks also may be sent to United Synagogue of Conservative Judaism • 1820 Second Avenue, NY, NY 10017, attention: Rabbi Paul Drazen, mark envelope Haiti Disaster Relief.
If you would like to see Israel’s response to the tragedy, you can watch a CNN report about a mobile Israeli Defense Force’s hospital in Haiti at: http://www.youtube.com/watch?v=yz44iZKUMng or read an article at: http://jta.org/news/article/2010/01/19/1010226/israeli-aid-effort-helps-haitians-and-israels-image
At our Passover Seder we begin the recitation of the plagues with “dam, tzefardeah…Blood, frogs…” We read those afflictions this Shabbat. We could ask, “Why did the plagues start with blood?” One answer that I have frequently quoted says that the Nile was the source of life to the Egyptians. Without its waters, they would not be able to grow their crops nor water their cattle. Changing that life giving resource to blood was a way of contradicting the Egyptians’ way of life and their entire world view. I recently read another interpretation that I will add to my Seder. Uriel Simon, a Biblical scholar, points out that there were Egyptians who denied the evil their government was doing enslaving our ancestors. They were like those in the United States who supported slavery in the 19th century claiming that Blacks were primitive and not suited to be free. The first plague makes that denial impossible. For years the Egyptians had cast Israelite babies into the Nile, and now the Nile turns to blood, bringing the crimes committed there to the surface. The people of a nation bear responsibility for their country’s policies. As the Talmud reminds us, “Silence is like agreement.” Even for a country with a monarch, such as Egypt, injustice cannot be countenanced. We can ask ourselves what are the wrongs in our society that we should protest against today.
This week I was asked by Freeholder David Ganz, a member of our congregation to give the benediction at the reorganization meeting of the Board of Chose Freeholders. Here are my words: I want to bless us all not only with words from the Bible but add a thought for us and our elected officials as the agenda of a New Year is before us. These words were originally said by the ancient Jewish Priests who blessed the people [I first said them in Hebrew at the meeting and then translated them.] May God bless you and keep you! May God’s light shine upon you and may God be gracious to you! May you feel God’s Presence within you always and may you find shalom – peace! (Numbers 6:24) A medieval Jewish scholar, Abrabanel, of the 13th century commented on first line of that text. He said that what God “blesses” us refers to material blessings, such as those that give us life, security, a home and children. The word that asks God to “keep” us refers to the hope that God will protect us from the dangers of those blessings: that our prosperity will be sufficient for our needs but that it will not blind us to others nor warp our values. May God bless us and our all our elected officials so that our needs are taken care of; that we resist the temptation to place our well being above the public good. May all of us, freeholders and citizens alike, be able to work for the good of our community with selfless ability. And may God bless us with possessions and keep them from possessing us. Amen.
Can You Manage Your Anger?
Is anger a positive or a negative trait? We read that Jacob on his death bed says the following to two of his sons, “Shimon and Levi are a pair: Their weapons are tools of lawlessness…for when they are angry they slew men, and when pleased they mutilate oxen.” (Genesis 49:5-6) He is referring to what they did after their sister had been kidnapped and abused. They killed all the male residents of an entire town. Their anger was appropriate, but they expressed it in an extreme way. Could they have rescued and vindicated their sister without all that slaughter? How much anger is appropriate? Rabbi Zelig Plishkin Growth Through Torah, (p. 133-4) says that “Someone without anger or zealousness will fail to take action to protest injustice. On the other hand, excessive anger is extremely harmful. It causes quarrels, hurt feelings, much pain and suffering.” Imagine there was a continuum that had “Too much anger” on one end and “Too little anger” on the other. Where would you place yourself? Can you think of times in your life when you were too angry, or not angry enough? Let’s pray that we will be able to master an appropriate balance to our anger.
Can People Change?
At the beginning of our Torah portion we read the longest speech in the book of Genesis, the plea of Judah before Joseph. It is a carefully constructed series of arguments. He measures every word and uses every gesture to plead for the life of his brother and father. Dr. Norman Cohen, in his book, Self, Struggle and Change comments on this speech. He asks, “Do we believe that we human beings have the capacity to grow in substantial ways over time, especially knowing ourselves as we do? Or is our attempt at change simply a matter of making small adjustments to personalities and patterns that are fairly well fixed? Do we know in our hearts that our essential makeup remains unaltered or can we become better?” He asks this question because he sees a great change in Judah. He did not intervene on behalf of Joseph as he languished in the pit before he was sold as a slave. Now Judah shows compassion for a brother. That is a great transformation. Think of change in your own life. As we begin the secular year and think of New Year resolutions, ask yourself - Did you actualize any changes you wanted to make in yourself when you were praying on Rosh Hashanah and Yom Kippur? Are only small adjustments possible? How would you answer Dr. Cohen’s question about the capacity for change based on your life?
What was the miracle on the first day of the festival?
I have frequently written quizzes to teach about various aspects of Judaism. The following is from a quiz I once wrote about Hanukkah. No peeking at the answer (at the end of the Insider) until you choose your response(s). There may be more than one correct answer. Here’s the question: Why do we say that the miracle of Hanukkah lasted eight days? Since there was enough oil for the first day, there was no miracle on that day. Which of the following are some of the explanations given by various scholars?
a. Since some Rabbis said there was a miracle on the first day, and some said there was no miracle on the first day, we celebrate for eight days to satisfy all opinions.
b. After the menorah was filled with all the available oil, the jar remained full as before.
c. The very discovery of one remaining jar of oil with the High Priest’s seal was itself a miracle.
d. The Syrian Greeks prohibited circumcision, and since that happens on the eighth day of life, the Hasmoneans rejoiced for eight days on the renewal of the covenant of circumcision.
e. The fact that they did not despair from lighting the lamps even on the first day, despite their knowledge that they would not be able to do so on the next day was a great miracle.
f. On the first day the Rabbis diluted the one cruse of oil with water so that it could last for eight days. Despite the fact that that oil and water do not mix, they did so, contrary to the rules of chemistry as we know them.
Sharing the Miracle of Hanukkah
Rulings on Jewish law are not only legal matters. They also reveal the values of Jewish life. Imagine the following scenario. You are living in the Middle Ages, before it was so simple to go to your local ShopRite and buy an inexpensive box of Hanukkah candles. Instead, everyone used a menorah with spaces for real oil and then they placed a wick in the oil reservoir to light it. Suppose you find out that you have an impoverished neighbor who has no money to buy oil. Imagine that you could not afford buy more than the oil you have purchased – just enough to last for the entire holiday nor could you afford to give your neighbor tzedakkah to buy her own oil and wicks. What would you do? You could pray for another miracle like the one that happened in ancient times so that your oil would last longer than expected and share the extra oil with your neighbor. However the Rabbis tell us not to rely on miracles. Instead they say that you should share your oil with your neighbor even though you will not have enough left over to celebrate all eight days. In this case sharing with those in need and allowing them to observe the mitzvah trumps personal observance. This is a wonderful reminder of how we should think of those in need at this time. Consistent with that value I hope you will respond to help our homeless neighbors as described below in the Dinner for the Homeless project organized by our Social Action Committee. Let us share with those who are needy so they will be able to sustain their bodies as we sustain our souls celebrating the miracle of Hanukkah.
We Are All “Yisrael – Israel”
This week in the Torah portion we read that after Jacob wrestles with a Divine Being, he was told, “Your name shall no longer be Jacob, but Yisrael (Israel) for you have striven with beings divine and human and have prevailed.” The Hebrew word “Yisrael” combines God’s name with a Hebrew word for “struggle.” (Genesis 32:29). Rabbis Larry Kushner and Kerry Olitzky interpret this verse by saying, “The struggle is now over. Jacob has a new name, Israel. Now Jacob wants his adversary to disclose his identity. Jacob reasons that if he knows his name, he might be able to understand the essence of the struggle. But he does not get the answer he seeks and therefore he must seek the answer to his struggle on his own. (Sparks Beneath the Surface, p. 43) Struggling to understand God can be a lifelong task. Like the wrestling match in our reading, there are times we feel we are able to prevail in our understanding of God’s ways and there are times when we are left without a satisfying answer. This Biblical scene has been seen as symbolic of the purpose of our people. We call ourselves, the People of Israel, those who in their lives constantly struggle to understand God. The angel’s words to Jacob remind us that wrestling with God does not always lead to clear answers, but validates our individual struggle for understanding the role of God in our lives. On a very personal note, I too know this struggle and see that as part of who I am and what I do, for my Hebrew name is in fact Yisrael.
If You Help me, God, I will Serve You – Jacob’s Conditional Faith
In Genesis 28:20, Jacob makes a vow,” If God remains with me, if He protects me on this journey that I am making, and gives me bread to eat, and clothing to wear, and if I return safe to my father’s house – the Lord shall be my God, and this stone which I have set up as a pillar, shall be God’s abode; and of all that You give me, I will set aside a tithe for You.” This conditional vow, if God will do so and so, then I will do such and such in return, has troubled many Biblical commentators. Just before this verse we read that God has promised Jacob in a dream that all these things will be done for him. Why does Jacob make this vow? There are many commentators who find ways to read these words to Jacob’s credit; that he was only asking for the minimum of food, clothing and safety to survive, or that he is just praying for a sense of God’s presence. I think those comments are not true to the words of the Bible. It simply sounds like the type of promise that many people make when they are in danger. I agree with the commentator Robert Alter who says in The Five Books of Moses, p. 151, that Jacob is still a “suspicious bargainer, a ‘wrestler’ with words and conditions...he wants to be sure God will fulfill His side of the bargain before he commits himself to God’s service…” I would also say that it reflects a hope we all have, that if God is good to us we will be good to God. While that is often the case, we know that is not always true. It is a high level of faith to serve God, when we are not prosperous, healthy or satisfied. The text is not just a statement to God, but to us as well, reminding us that in real life faith is difficult. It is not always constant. Moments of doubt with a need for reassurance can alternate with times of complete belief.
What Do We Learn from Our Parents?
In her book, Wrestling With Angels, Naomi Rosenblatt, suggests that the cycle of deceptions and favoritism we see in the family of Isaac and his sons had roots in his family relationships with his father and mother. Isaac himself was the favored son of his parents. Abraham and Sarah cast out of their home Isaac’s half brother Ishmael. Later in the book of Genesis we will see Jacob favor one son, Joseph, over his other children repeating his father’s pattern with disastrous results. He gives Joseph a “coat of many colors” and Joseph’s brothers become jealous of him. They almost kill him, and then sell him into slavery. At a distance and from the outside we can see this dysfunctional family pattern. We can wonder if Isaac and Jacob were even conscious of how their actions replicated what they saw and learned as children. As we read these stories, we can ask ourselves many questions. How can we accurately perceive both the positive and negative patterns of our families? Can we consciously avoid what has caused harm to previous generations and accentuate the positive? Family relationships can be complex, convoluted and difficult to discern, especially for those within them, but the Bible wants us to understand patterns that often lead to harm. I hope that with God’s help we can avoid them and guide our own families on the life-giving examples of our childhood.
The Election Campaign is Over – Thank God!
The election campaign is over and I am glad that I don’t have to see or hear all those negative ads anymore. I know the only reason negative ads are used is simple - they work! I wonder, however if they coarsen both our political discourse and our souls too much. I thought of this when I read a comment on the way that Abraham approaches the residents of Hebron, when he needs to purchase a burial place for his wife Sarah. The Rabbis of ancient times say that when Abraham, “…bowed low before the people of the land.” (Genesis 23:12), he was acting with great respect and not as a flatterer looking for a favor. He was using good manners and courtesy, what is called in Hebrew derech eretz. That term, as defined by Rabbi S. Wagschal in his book, A Guide To Derech Eretz, means that we should treat others “with impartiality, humility, sensitivity towards the feelings and rights of [them]; an understanding of human nature, a sense of justice; respect for each individual and for humanity as a whole.” Imagine if politicians campaigned that way. There would be no statements with deliberate distortions or words that stretch the truth. We could debate issues based on the merits of one side or the other without name calling and exaggeration. Could a person succeed in today’s political world if he or she decided that derech eretz was as important as winning? I guess not, but I like to imagine a place where the values of Abraham are second nature and are used as guides when politicians campaign for office and debate public policies.
Testing, Testing – Did Abraham Pass the Test?
When God tells Noah he is about to destroy the world with a flood, Noah does not protest. He simply follows God’s command to build an ark to save himself, his family and the animals. When God tells Abraham that he will destroy the cities of Sodom and Gomorrah because of their sins, Abraham objects, and asks, “Will you sweep away the innocent along with the guilty?” He bargains with God until God agrees not to destroy the cities if there are ten righteous people there. In our Torah portion God “put Abraham to the test” (Genesis 22:1) by commanding him to sacrifice his son Isaac. Abraham obeys this shocking request without question. Why? Some account it to his great faith in God. By doing so, he proves to himself and to others how much he believes in the word of God. One striking modern interpretation suggests that Abraham failed the test. God wanted Abraham to protest at some point. After Isaac is saved from his father’s knife, God never again speaks directly to Abraham. This radical interpretation sees that as a confirmation of God’s disappointment at Abraham. I admit this understanding of our text is major rereading of it, but I am sometimes stumped by this passage. For your own consideration this week: Do you believe God tests us? Why? Why did God test Abraham in this way? What would you have done? Has God tested you? There are no easy answers to these questions. Once again, the Biblical text forces us to confront some of our deepest feelings and beliefs.
Why Should I Follow the Mitzvot?
As we are about to begin our Mitzvah Initiative, we read in the Torah portion this week a verse that speaks of the purpose of following God’s commands. “When Abram was ninety-nine years old, the Lord appeared to Abram and said, ‘…Walk in My ways and be blameless.’ ” (Genesis 17:1-2) This text asserts that by following the mitzvot one will become tamim, a Hebrew word that has also been translated to mean unblemished or wholehearted. Let me repeat one of my favorite rationales for the mitzvot that is similar to this verse. It is from the Midrash Tanchuma. Parashat Shemini. “What does God care whether a person kills an animal in the proper way and eats it or whether he strangles the animal and eats it [in other words, does God who is majestic and beyond all comprehension, really care about the exact manner that a kosher slaughterer uses?] …the commandments were given only to refine God’s creatures, as it says, ‘God’s word is refined. It is a protection to those who trust in Him.’ ” (II Samuel 22:32) We can find many rationales for doing the mitzvot. In my class we will spend one session talking about them. There are those who say that we should just follow God’s rules without seeking any reason for them because they are God’s rules. What is your motivation for doing mitzvot? I hope you will join me and many other members of the congregation as we seek to understand more deeply our relationship to the mitzvot and how they affect us. I do feel that by following them I have become a much better person.
The Greatest Verse from the Torah?
Here’s a quick question for you from the Rabbis of ancient times. Which verse of the Torah would you consider the greatest principle in it? “Love your fellow as yourself” (Leviticus 19:18) or a verse from this week’s Torah portion: “This is the record of Adam’s line.” (Genesis 5:1). Think about it for a moment. Why did you choose one verse over the other one? Here is an answer from the Talmud. Rabbi Akiva prefers the verse from Leviticus but Ben Azzai says that the verse from Genesis is even more significant. We can easily side with Rabbi Akiva’s selection, but what is so important about the quote from Genesis? Rabbi Menachem Kasher interprets the statement of Ben Azzai to mean “…[he] laid down a fundamental teaching of Judaism…[the verse traces] back the whole of the human race to one single ancestor, created by God, [and] the Bible taught that all men have one single Creator – the heavenly Father – and one ancestor – the human father.” This is not a statement about science or evolution. Rather it is a statement about the value of all human life. We are all equal. We are all of infinite worth. We are all related. Imagine a world where everyone believed and acted on those principles. That would be a far better one than the one we live in. I would argue that once we accept our common ancestry and humanity, inevitably we would treat each other with love.
Have You Read Any Good Books Lately on an Electronic Screen?
On Saturday night and Sunday we celebrate Simchat Torah, the festival when we both finish and begin the reading of the Sefer Torah. In Hebrew the word sefer can mean a scroll or a book. I thought of this when I read in an article in the New York Times, by Motoko Rich, who said, “Today we have many forms that books take…in the age of the iPhone, Kindle and YouTube, the notion of the book is becoming increasingly elastic as publishers mash together text, video and Web features in a scramble to keep readers interested in an archaic form of entertainment.” The Torah is the only book in the modern world that is read in the exact same form as it was read in the ancient world. It is a hand written document, on parchment, rolled as a scroll on wooden handles. It must not contain even one small error. It is not entertainment we seek when we read the Torah each year. It is not excitement we desire. It is a sense of history, continuity and connection to the Divine that makes the reading of the Torah in the synagogue so awesome. I have no idea what form books will take in ten, twenty or thirty years from today. But I do know that in one hundred, two hundred, three hundred years and more from now, Jews will chant the words of the Torah from a hand written scroll. Our past, present and future coalesce in reading from a sefer whose contents and format will never become archaic or obsolete. For our people holding on to those traditions is the very definition of how best to recall the past, learn lessons for the present and face the future.
When Yom Kippur ended and you gathered in the lobby of our synagogue, how did the first sip of orange juice and the bite into the muffin taste? I am sure it was satisfying and told you head as well as your stomach that the Day of Atonement was over. However, the Rabbis teach that even after we eat and drink, the messages of Yom Kippur continue on Succot. We take the etrog and the lulav and shake them on this festival. The Midrash points to these four types of plants and describes how they remind us of our sins; sins that we may not have fully removed from ourselves on Yom Kippur. The lulav (palm branch) is long and straight like the human spine. It recalls the sins we do by running to do evil. The myrtle leaves look like our eyes, and are reminiscent of the sins we commit with haughty looks. The willow leaves are like our mouths. They summon up the sin of speaking ill of others. Finally the etrog, the size and shape of a human heart brings to mind how we misbehave with a stubborn heart. We have finished our formal recitation of sins and ended our fast. Let’s hope we retain our commitment to remove faults from our lives as we wave the lulav and etrog.
The following text is based on the teachings of Rabbi Moshe Cordevero, from his book Tomer Devorah, chapter 1. “Since people are created in the image of God, we have the ability to act Godly. It is therefore not acceptable to use the excuse, ‘I’m only human.’ Here are some ways to emulate God: When some asks you, ‘How can I repair the damage I have done to our relationship?’ Don’t answer, “You made the problem, you fix it.” When man sins against God, God cleans up the mess that man created and repairs the relationship…Ignore the bad that were done to you as much as possible, just as we ask God to ignore our sins.” When I think of being like God, I often cite the Midrash that tells us to help those in need just as God does in the Bible. This quote reminds us that we have expectations about how we want God to treat us. We expect God to be forgiving of our weaknesses and sins. Imagine if we were to treat others as we want God to treat us. That is a more difficult level to reach that we ordinarily do. I hope we can be at that plane as we approach Yom Kippur asking others to forgive us and seeking forgiveness from those around us.
May you all be inscribed and sealed in the Book of Life for a good and sweet New Year.
When we sit with our families for a festive meal on Rosh Hashanah we don’t expect to ask questions as we do on Passover. Perhaps we think of the apples and the honey and the people closest to us. However, Rosh Hashanah is a time for introspection and to consider the course of our lives. In the book, Rosh Hashanah Yom Kippur Survival Guide, Shimon Apisdorf suggests the following questions as starting points for discussion at our holiday meals. One could go around the table and have each person respond to them. When do I most feel that my life is meaningful? What are my three most significant achievements since last Rosh Hashanah? What are the biggest mistakes I’ve made since last Rosh Hashanah? What project or goal, if left undone will I most regret next Rosh Hashanah? What would bring me more happiness than anything else in the world? What are my three major goals in life? What am I doing to achieve them? What steps can I take in the next two months towards these goals? Even if you are not comfortable to bring these to the table, I suggest that during the Rosh Hashanah services you could ponder these large questions to help you achieve a good and sweet New Year.
Last week I wrote about how the Rabbis of ancient time were sensitive to the needs of Jews who were uncomfortable with Hebrew and wanted to make the Temple in ancient times more open and hospitable. One new program that I want to begin to tell you about is intended to make our congregation a more welcoming place and a space of comfort and understanding. The following is a press release is being sent to local newspapers, but you saw it here first! Under One Roof: Interfaith Connections, a six week group that addresses the many issues that parents whose children have intermarried encounter is being offered by the Jewish Family Service of North Jersey together with the Fair Lawn Jewish Center/Congregation B’nai Israel. This group, led by a licensed clinical social worker, will focus on the following topics: clarifying religious and cultural values; bridging differences; dealing with extended family relationships; sharing traditions with grandchildren; and celebrating holidays. Rabbi Ronald Roth of the Fair Lawn Jewish Center/Congregation B’nai Israel said, “I am so pleased that we are able to work with the Jewish Family Service of North Jersey on this program. This collaboration will create a safe, open and understanding place for parents to discuss matters surrounding their child’s interfaith relationship. Having a trained and experienced social worker lead the group will make it a supportive place for all the participants.” A nominal fee will be charged for each session. For additional information as well as more information on dates and times and to register, please contact Ellen Masnaghetti, LCSW, (973)-595-0111. This evening program will begin in early October.
Some of Our Ancestors Had Difficulty Reading Hebrew
We read in the Torah portion that when a person brought the first fruits to the Temple in Jerusalem that he or she “…shall then recite as follows before the Lord your God: ‘My father was a fugitive Aramean...’” (Deuteronomy 26:5) This is one of the few places in the Torah when we read a liturgical passage from the Bible that was literally used as a prayer in the Temple. The Rabbis of ancient times decided that those words (unlike the words of other prayers such as the Shema and the Amidah) had to be recited in Hebrew. Later Sages realized that Jews who did not know Hebrew were not observing this mitzvah and not taking their first fruits to the Temple. They did not want to be humiliated in public by stumbling over the words. They Sages ruled that a person could repeat the Hebrew after it was said first by a Cohen so that no one would be embarrassed. They wanted to be open and accepting of those whose knowledge of Hebrew was limited if it existed at all. Remember that the vernacular language of that time was Aramaic not Hebrew. Some things change and some things stay the same. We live at a time when there are many Jews who do not know Hebrew or who are embarrassed about their lack of synagogue skills. We can learn from our Sages that we must endeavor to find ways to help all Jews feel comfortable in synagogue and able to participate in our rituals. We have transliterations and teach Hebrew to adults at our synagogue. There is no one easy way to do so, but we should be always conscious of that goal. An additional note from Rabbi Roth – As we approach the Days of Awe, our Synagogue once again relies on your support for its continued existence and its ability to excel. We all know that the past year has been difficult for all of us. Our Congregation has been able to maintain its standard of excellence and also act responsibility to keep expenses down. Please be generous in response to our High Holiday appeal.
Is It Acceptable to own a Pit Bull Dog?
We read in Deuteronomy 22:8, “You shall make a parapet for your roof…that you bring not blood upon your house; if a person falls from there.” In ancient times people would go up to the roof of their home or even sleep on it. Unless there was a guard rail on the side of the roof, someone could easily fall and seriously injure themselves. The general rule derived here is that we are not allowed to create a situation where damages could result. In the Talmud we read, “It was taught: Rabbi Nathan said, where do we know that a person should not raise a vicious dog in his house, or leave out a shaky ladder in his house, It is written, “Do not bring bloodguilt upon your house.” (Babylonian Talmud, Tractate Ketubot 451b). What man made dangers are there today that we should avoid? Should there be laws against having places where mosquitoes breed on your property because of a fear of disease? How much of a warning is this to those who manufacture harmful or defective products – cigarettes, tires, etc.? While some of these issues may not be clear, the Torah and the Rabbis are certain that one must not consciously endanger others. I recall that after I left New Jersey for Tennessee some years ago, I was surprised by the differences in how my car was inspected in each state. In Tennessee, they only check your car’s emissions system. There is no state inspection of brakes, lights and other safety features. Despite the driving habits here, that are, shall we say, not as courteous as they could be, at least I feel that the cars on the road are safe. That is consistent with the wisdom of our Tradition. As for the pit bull it is clear that Rabbi Nathan would object to them as household pets.
It’s Time to Start Your Warm Up For Rosh Hashanah!
The Torah portion begins with the words, “See this day I set before you a blessing and a curse.” (Deut. 15:1). “The Vilna Gaon learns from this that a person should never say, ‘Since I once chose an evil path, there is no hope for me any longer.’ We always have the opportunity to choose between good and evil…Should a person say ‘What hope is there for me, for I am a sinner and what about all my sins until now? The Torah states ‘…this day…’ that each day is a new opportunity for a fresh start.’ Indeed a person who has repented is like a new born child.” (Torah Gems edited by Aharon Yaakov Greenberg p. 228) This comment is a clear statement of free will. Asserting our ability to change from a negative path to a healthy one is not easy. Many of us, myself included, are able to recall prayers and promises we made to ourselves on the High Holidays that were not fulfilled. Sometimes my momentum fizzles before I realize my goals. The above comment reminds us that now is the time to start serious soul searching. Some people have said to me that they wait until Rosh Hashanah to focus on ways to turn their lives to a better future. I always like to say that while Rosh Hashanah is a propitious time for such activities why wait! Like the announcement just before an auto race, “Gentlemen, start your engines!” that prepares those cars for a quick start, we can give ourselves a running start for the Holidays as well. Having these words in the Torah portion is a great reminder for us to begin to think of the ways we want to change and assert our free will over what enslaves us. What relationships need our attention? What bad habits do we need to break? What good habits require nourishing? It may still be many weeks to Rosh Hashanah but it is not too soon to see each day this week as, “…this day…” - an opportunity to seek a healthier, and more spiritual future path.
1. We are commanded to do mitzvot, not just to think about them or do them symbolically; therefore one must actually do the exchange.
2. From the viewpoint of the recipient, it makes him or her feel that he or she is cared for.
3. From the viewpoint of both giver and recipient, it creates community.
4. To use an important concept that Danny Siegel likes to emphasize, it says to a person who barely has enough to live on that you are an honorable, dignified human being who gives to another. Giving, even when you are needy, maintains your self-esteem.
For additional comments please go to the Rabbi's Study Archives
Read Israel Talking Points on the Current Mideast Situation
Rabbi's 2007 Rosh Hashana Sermon (pdf)
Rabbi's T'u B"shvat Questions (pdf)