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Traditional
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Articles by Rabbi Gordon |
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May, 2010:
Hebrew! May, 2010: Hebrew!עברית The story of the Hebrew language is a remarkable one, a story about which every Jew has reason to feel special pride. In contrast to the fairly recognizable English from Shakespeare slightly more than 400 years ago, ancient Hebrew dates back to well over 3,000 years. (Do the math!) And Hebrew’s modern revival is no less remarkable. Modern Hebrew was transformed from virtually a language of study only to one now spoken / understood by approximately 7,000,000 people, all in merely five to six generations over about 120 years. Modern Hebrew and ancient Hebrew are more or less as similar and different as Shakespeare is to modern English, as British English is to American English. Moreover, ancient Hebrew was highly developed by a highly literate society. Not only are narratives in the TaNaCH (Hebrew Scriptures) composed on a reasonably high level and periodically interspersed with fancier words, the vocabulary, meter, syntax, and structure of the prophets and the psalms are even more elevated, as poetry usually is. As long as Jews lived in the ancient holy land, their culture and their language dominated. Foreign influences, especially Hellenism, changed the culture and language somewhat. But Jews who lived outside the holy land, forced there by conquerors or economic difficulties and opportunities elsewhere, were radically affected by the dominant culture and language of the lands they lived in. Over time, Jews became an increasing minority presence in the land, and as the overwhelming number of Jews resided in various lands outside of Israel, they no longer spoke Hebrew. Yet Hebrew still lived. The regular Shabbat, holyday, and weekday public reading of the Torah, with a meticulous correcting of errors, the Hebrew of prayers, and the Hebrew of Torah, Mishnah, and Midrashic study was passed down generation after generation – for nearly 2,000 years of exile. Then one man dedicated himself to reviving the Hebrew language of the Jewish people, just as others had their cultural languages. Eliezer ben Yehudah (1858-1922) committed himself to a modern Hebrew revival through his study, his new linguistic creations, and by speaking Hebrew to his child. His devotion, amidst the death of his first wife and several children by disease, deserves continuous recognition. Today, 5.5 million Jews in Israel, and another million non-Jews in Israel, and perhaps a million Jews with day school education outside of Israel (especially Spanish-speaking Jews of Mexico and South America) are able to understand Hebrew to various degrees. Nevertheless, American Jews are not Hebrew-literate. Even the overwhelming majority of those who attend services regularly and who can read Hebrew do not understand the words when the Torah is read or when they daven in prayer. Either they lack the desire to learn, are afraid they will not be able to, or have not found the opportunity. I am offering you the opportunity and urging you not to be afraid, with the hope that I can tap into some of your secret desire. I am offering you the opportunity to share this place in Jewish history. Here is what I can promise: If you invest in a once-a-week class, and set aside another hour to review (or even better two half hours) each week, after one year you will have learned a substantial part of the basics of Hebrew. You will likely have enough knowledge to navigate some of the siddur, and after two years, far more of the siddur, and the Torah, and will be able to connect to Hebrew when you go to Israel. I do not mean that you will be fluent; that takes a bit more time. But the learning will make a big difference in these areas. April, 2010: Torah Business A recent article (Hamodia Magazine, 24 Adar 5770) promotes a partnership, first developed in St Louis, between Torah and business. The article claims that hundreds of thousands of dollars were raised through this innovative program. In short, the religious community prays for the success of a particular business and, if successful, that business in turn donates a percentage of its profits to the Torah institution. This arrangement is formalized in a written contract. The story features the anecdote of a failing business that turned around soon after the arrangement began and that over the next seven years the contributions increased from an initial $230 to now over $270,000! Several questions come to mind: Is this really true? Does this model enhance or pervert the relationship between business and Torah? And, if it is good, can we get some? This idea has roots in a Midrashic story. The tribe of Zevulun, whose borders include the coast, was involved in shipping and commerce. Yissachar was the tribe of Torah scholars. Since Zevulun needed Yissachar for Torah and since Yissachar needed Zevulun for sustenance, they made a pact. This reflects the teaching in Pirke Avot of Rabbi Elazar b Azariah, “If there is no flour, there is no Torah, and if there is no Torah, there is no flour.” (3:17) Our Sage, Antiginos of Socho, taught in Pirke Avot (1:3) that we “should not be like servants who serve the master for a reward” and to which Rabbi Yosi added, “all your deeds should be l’shem shamayim” (for the sake of Heaven). Yet, praying for material well-being is a part of our every weekday amidah and part of our prayer on each Shabbat before Rosh Chodesh (the new month). With these words of wisdom from our Sages, I ask, “Does this model enhance or pervert the relationship between business and Torah?” And, if it is determined that it is good, perhaps Traditional Congregation is the place for such a venture. March, 2010: Four Questions? The “four questions” have assumed a special place in the Jewish psyche. For many, the content of the questions, let alone the answers to them, became secondary to the grand performance of the child(ren). The young child had been told for weeks that he/she would be singing “the four questions,” especially if this was his/her first public demonstration of Hebrew reading ability and successful learning of the melody. And regardless of how good he/she was, the child would bask in the delight and even applause of family and family friends. Indeed, aside from the culinary delights of special Pesach foods, among some, the four questions was, in effect, the seder itself. The questions themselves, once you have mastered the outlines of the story, are not particularly compelling. “Why is this night different than all another nights” – specifically why do we eat matzah, bitter herbs, dip twice, and recline? The answer can take less than a minute: Many years ago we were enslaved by Pharaoh in Egypt, but then we became free. We left so hurriedly that the bread did not have time to rise and it remained matzah, so we eat it to remind us of those events; similarly, times were bitter so we eat bitter herbs, and we dip twice in the charoset that symbolizes the mortar of the bricks we made, but as we did become free, we recline symbolizing freedom. “Seder ‘s done; let’s eat!” The truth is, there is much more to it. And the retelling should raise provocative questions, some answers, and even more new questions. So four questions may turn into forty questions or more. The seder should be a stimulating experience, so how about a few new questions? Giving people the opportunity to talk through these answers, may add a freshness to your seder: 1. What is a seder, really? What is its purpose? 2. If the maggid (narrative) section is a retelling of the exodus events, why don’t we merely read from the book of Exodus? How is the maggid section different from the book of Exodus? 3. The Torah features both God and Moses. Is this true for the maggid section? Why or why not? 4. What are the benefits and drawbacks of making the seder a themed seder – a seder about oppressed peoples, a woman’s seder, a kid’s seder? 5. “The four children” section is a section on education. What lessons can we learn and what questions does it raise? 6. Which element of the seder is the most important one? Which element best expresses the meaning of the night? 7. How can we make this seder more meaningful next time? By all means, ask the four questions and kvell when the children chant them. (Halachah requires that the four questions be asked, even when there are no children at the seder, even if one is alone.) But the “four questions” need not be the only questions, and know that the performance and the scrumptious meal are not the only nutrition that the seder can provide. February, 2010: A Tale of Two Cities … and One Small Town Jews have an established tradition of sharing travel information about the far-away Jewish communities they visit. The most famous was Benjamin of Tudela, who began his voyage in 1165 from Spain, returning from Europe, North Africa, the Arabian Peninsula, and the Middle East in 1173. He recorded his adventures in Hebrew in “The Travels of Benjamin.” More modestly, on Friday, December 25, Akiva, Ezra, and Ranana joined me on a little southern mini-trip. Seeking a place of drivable distance, and wanting to visit the Clinton Presidential Library, I decided on New Orleans via Little Rock, Arkansas. As it happened, Mimi Levy (from Louisiana) knew someone who attended a “traditional” congregation in Little Rock and connected us with the rabbi there, who graciously invited us for Shabbat. The Little Rock Jewish community is a small one. There are three synagogues; we davened at two and glimpsed the third. They are: a Reform congregation of 300+; a Chabad (of course) with only Shabbat and holyday services; and one similar to ours, of 90 families – Agudas Achim. It had a mechitzah and mixed seating sections, with the mixed section in the middle with slightly more than 200 seats. About 45 people attended on that Shabbat; Akiva, Ezra and I read some Torah, and we enjoyed a Shabbat lunch there. After touring the Clinton Library, we headed south and arrived in Alexandria, Louisiana, at Mimi’s family’s home. (By the time we left Louisiana, I had met Mimi’s mother, two of her three brothers, one sister [and spoke to another on the phone], a sister-in-law, and several nephews and nieces. Marty, Jeremy, his cousin Jacob, and my family visited Baton Rouge and New Orleans together.) The shul in Alexandria, where Marty and Mimi were married, is small. But the community, guided by Mimi’s brother, does have Shabbat and holyday services, held a minyan the night before we arrived, and will host Mimi’s niece’s Bat Mitzvah in the spring. Highlights of New Orleans included an interesting evening walk in the French Quarter, visiting a very good WWII Museum, and munching on beignets. We also were treated to a private tour of Beth Israel, the Orthodox shul that was destroyed by Katrina. The large edifice showed water marks 15 feet high, and we saw where water carried the shulchan into the women’s section. The sifrei Torah were not saved. Almost nothing was salvageable. As it builds a new shul, it shares quarters in the Reform Temple, and the two rabbis made a humorous video together (which can be seen on YouTube). In the suburb of Metairie, about 10 minutes from downtown New Orleans, we found our first and only kosher eateries of the trip. Cajun Deli, which has seating for about 50 people and sports pictures on every wall, features deli foods, burgers, and chicken soup, as well as packaged foods for purchase and a Judaica section; it was quite good. Casablanca, just minutes away, is a more upscale Mediterranean restaurant, also offering steak and burgers, and it too was quite good. Although this recounting may not be as exotic or important as Benjamin of Tudela’s, it nevertheless reminds us that there are other Jewish communities not too far away with their own challenges. They are a part of us and we are a part of them. As our Sages teach us: “Kol Yisrael arevim zeh ba-zeh.” “All Jews are responsible for one another.”
January, 2010: Traditional Pride The flurry of quality activity at Traditional Congregation in 2009 leaves me exhausted, yet exhilarated. We can truly be proud of this congregation. While supporting a synagogue is an obligation and a duty, membership at Traditional Congregation is also an honor and a privilege. As we begin 2010, this is my personal take on 2009 at Traditional Congregation; perhaps it will serve as a reminder of why we cherish this association and what we stand for. 2010 will mark our 45th year. We are not the oldest or the newest congregation in St Louis, and we are far from the largest. Even on or near Ladue Road, three Reform congregations (counting UH), each numbering more than 1,000 families, and a Conservative synagogue with somewhat less, are far larger than are we. I am reminded of Moshe’s words to the Children of Israel, “It is not because you are the most numerous of people that the Lord set His heart on you and chose you – indeed you are the smallest of the peoples ...” (D’varim 7:7) Our intimate-sized congregation made an impact far beyond our borders and disproportionate to our size: We recently collected over 1,000 tubes of toothpaste for the poor. We raised over $500,000 for Israel Bonds as we honored Frank and Ilse Altman with 120 attendees at our Bonds Dinner chaired by Isaac Boniuk and Esther Abramson-Krut. We continue to support several Ethiopian Jewish students in Israel under the continued guidance of Stan Estrin and Isabel Boniuk, put together Mother’s Day Baskets in May led by Barbara Berson and Claire Hack, collected clothes in the winter, and regularly support the Harvey Kornblum Jewish Food Pantry. Early in the year, Florence Schachter provided professional training to our Chesed Committee. The Bernard Hupert Blood Drive, organized by Barry Shapiro, drew a number of volunteers and a steady stream of donors; and we are sending medical supplies to the Jewish community in Cuba with Benjamin Singer. Traditional Congregation supports Torah learning. Four ongoing classes, some with about a dozen adult students, continue on Monday morning, Monday evening, Tuesday evening, and Wednesday evening, plus a Hebrew reading enrichment class taught by Lois Elfanbaum on Mondays and another one soon to start with Nanci Gold. Shabbat learning is constant, as is weekday morning learning after minyan. Others from our congregation attend communal classes offered by CAJE throughout the week. Barb Perlmutter and Naomi Fishman put together a charming “Purim in the Garden;” and Succot, though wind shook our succot, was, as always, beautiful. Shabbat lunches are always wonderful, due to your ongoing sponsorship and the hard, dedicated work of Sisterhood and our Kitchen Angels, led by head chefs Anna Brick and Barbara Levin. Our High Holyday Services were meaningful and well-organized, and many of you were honored with an aliyah, painstakingly coordinated by Anat Reschke and Marty Levy. In addition, our special educational programs have been successful. More than 80 adults attended each of the three sessions with Rabbi Dr. Kaplowitz for this year’s Scholar-in-Residence, chaired by Jules Stiber, Gail Tullman and the Adult Ed Committee. Our Knosh ‘n Knowledge programs, led by Jeff Rose, featuring Ruth Schachter (The X & Y Generations), Alan Levi (Egyptian Jewry) and others were well attended. In the spring, Marty Bell led us to sponsor the production “Eddie,” about Eddie Jacobson and his long-time association with President Harry Truman. Of special religious note is our Shabbat B’yachad program spearheaded by Cyndee Levy, Mimi Levy, and Nikki Goldstein, which drew several dozens of adults and children for creative music, art, and learning Shabbat workshops – with much more to follow. Our 7:00 AM morning minyan is supported by more than 30 regulars, semi-regulars, and once-a-weekers; we rarely miss, even with others on vacation, and sometimes number 13, 14, 15 or more, (though evening minyanim are sometimes hit and sometimes miss). Shabbat morning attendance is strong, and se’udat shilishit, prepared by Louise Saltzman, on Shabbat is usually well-attended, with a great group of teens. The tone and atmosphere are among the best. Twice during the past month, our members who attended services at other congregations told me of incessant talking during their services; here we have improved the spiritual atmosphere and are increasingly davening together. And we are so proud of the dozen plus congregants who read Torah, more who chant Haftarah, and even more who lead our services so well. Special thanks to Marty Levy and all the gabbaim. Socially we have excelled, too. On January 9, our first Traditional Cabaret, an elegant dinner with a top local band will make its debut. Our committee, under Christy Brick’s leadership, has worked so hard on food, décor, entertainment, publicity and more. “Just Because” dinners are still popular; our recent soup kitchen, featuring soups and chilis cooked by Anna Brick, Barbara Levin, Phil Brick, Pamela Singer and Benjamin Singer, attracted nearly 100 people for a Sunday night December dinner. Thanks to Ken Levy’s initiative and drive, our youth have enjoyed several religious and social events, from our Totally Youth Shabbat Services to fun-filled outings at City Museum and movies. In the late summer, our “Shul Day” drew a number of families who helped spruce up our grounds; it was organized by Steve Roufa and Elaine Farkas. Anna Brick’s Sisterhood “Mad Hatter Tea Party” was an impressive summer success. Stitch ‘n Schmooze is a new once-a-month Sunday morning gathering started by Nanci Gold. And, of course, our two softball teams were pretty good, with one winning the Inter-Congregational League Championship. As always, a major part of our strength is in our people. Our congregation is truly caring, loving and accepting. This attitude is one important reason why these programs are so successful. We have financial challenges ahead. I have been urging the purchasing of scrip for Kohn’s and Dierbergs, and using the card at Schnucks. We could easily increase congregational revenues by tens of thousands of dollars, if all of our families would participate in this easy fundraiser. And to repeat – January 9th’s elegant and entertaining social event/fundraiser will be great! We need your support. For $40 you and a friend can go to a movie that you can see anytime and eat drek; for $36 per person, you can enjoy quality food in a great atmosphere, hear a popular band, support our congregation and local day schools, and be among the people with whom we are proud to share the distinction: Members and Supporters of Traditional Congregation. And bring a friend! PS -- I am exhausted just reading this! But I feel profound pride. “Rabbi Tarfon used to say: `It is not up to you to finish the work, but neither are you free to refrain from it.’” (Mishnah Pirke Avot 2:16) I think he’d be proud, too. December, 2009: The Maccabee Megillah Have you ever heard of the Maccabee Megillah? Isn’t it strange that even though Chanukah and Purim are both joyous post-biblical holydays on which we recite “Al ha-Nissim” (“For the Miracles”), nevertheless on Purim we read from Megillat Esther, but on Chanukah we do not read from a Megillat Maccabee? The absence of a Megillat Maccabee may have much to teach us. It is not because no such writing exists. Indeed, a written work chronicling the Chanukah revolt does exist. It is called Maccabees. And in fact, there are four different books. But the rabbis did not canonize them into our TaNaCH (Bible). They remain obscure documents, mostly for historical scholars. The first answer may have to do with time. The events in Shushan took place in the 5th century BCE, whereas the events of Chanukah took place in 168 BCE. Although in our age we are too often hasty to crown achievements with superlatives well before a true impact can be assessed, a proper evaluation requires the ingredient of time. Written works do not become “classics” until a sufficient time has elapsed to gauge their proper place. The second reason that we do not read a Megillat Maccabee builds on this first reason. We celebrate the Maccabees for leading an armed revolt against the Hellenized Syrians and Hellenized Jews, liberating the Jewish people, and reconstituting Jewish political independence. But their descendants, the Hasmoneans, emphasized political and military power. They conquered large areas of land (and at the time were praised for it). But such an emphasis distorted the ideals of the revolution. And internally, as different religious groups emerged, a hostile relationship developed between the Hasmoneans and the Pharisees (who later became the rabbis). Soon thereafter, internal political infighting and the power of Rome ended the independent Jewish state earned by the Maccabees. As time now made it possible to assess the Maccabean victory and their longer legacy, the rabbis were not so eager to endorse the total Maccabean experience. In fact, even through the heavy Roman rule was deeply resented, it is likely that the rabbis did not want to ignite memories of revolt. Indeed, there were others who advocated revolt. In 66-70 CE, Jews initiated a revolt which ended in misery for the Jewish people, including the destruction of the Beit ha-Mikdash in Yerushalayim. Instead, the legend of the lighted menorah dominated Chanukah celebration. As modern Israel emerged, and had to fight its enemies, the heroic aspect of the Maccabean revolt regained prominence. Jews, and others, would be wise to learn the lessons. Military strength is necessary, but not sufficient. Our devotion to the spirit of the Chanukah menorah must be as strong as our political and military might. And since too often it is the political and military might that excites us, it is worth considering the spiritual dimensions as we soberly consider the military role. The Maccabean experience, the Holocaust, and Israel’s predicament stirs passion in us to fight our enemies. Our spiritual teachings in light of the total Hasmonean experience, wars with Rome, and less successful wars in Israel provide balance. American and Israeli leaders are at this moment struggling with life-and-death issues in war. There are no easy answers. They need our prayers, literally. The absence of a Megillat Maccabee nevertheless speaks. The rabbis invite us to ponder, soberly. October, 2009: Beyond the Acronyms: The Broad St Louis Jewish Community Get out your Scrabble letters – and let’s play Jewish Organization Scrabble! Today the categories are: SLRA, JCRC, and JFHN. Do you know what they stand for -- in both meanings of “stand”? Several months ago, I was appointed as one of two SLRA representatives to the JCRC. The SLRA--St Louis Rabbinical Association--is one of two local rabbinic groups, and is comprised of approximately 35 Orthodox, Conservative, and Reform rabbis (and one Traditional). We meet monthly. Several months ago, I was elected as its treasurer and one of five members of its executive board. The JCRC--Jewish Community Relations Council--is made up of leaders and representatives of the various St Louis Jewish Community organizations. The JCRC also meets each month, and speakers of significant importance to the Jewish community address the general council meetings. (The executive committee and staff carry out vital functions to develop our relations throughout the community.) I write to share with you a smidgeon of what I have learned, in order that we all may become more aware, and perhaps even more involved. At the September meeting, the featured speaker was an Iranian-born Baha’i woman, now a physician in St Louis, who was once heartlessly denied permission to enter elementary school because she was Baha’i. She spoke about the horrible experiences of the Baha’i community in Iran – including expulsion from jobs, social isolation, death threats and actual killings. Why was she invited to address the JCRC? First, her story, from a humanitarian perspective, is important to the Jewish people. We care. Secondly, as Jews and others face threats from Iran, it is important that we work together, even if we have different primary concerns. Through these contacts we begin to galvanize communities to understand and hopefully support one another. In October the first main speaker was Rev Reiter, a local and national leader with the Presbyterian Church. Several years ago, you may recall, the Presbyterian Church voted to divest from Israel. Rev Reiter, among others, through dialogue with the JCRC, learned about our deep convictions in support of Israel. That dialogue helped educate the Presbyterian Church and modify its policies. A series of speakers informed the council about committees working for social justice – the Jewish community helping those with economic needs. One particular committee is the JFHN. The JFHN--Jewish Fund for Human Needs--was started by Rabbi Robert Jacobs. The JFHN allocates funds to small, non-Jewish organizations which provide direct assistance to people in need. It was established so that the Jewish community, rather than only individual Jews, would have a visible presence in the social assistance groups within St Louis. I learned that recipients must be non-denominational and small enough so that the $2,000 maximum donation will have a significant impact. One organization provides eyeglasses, and did so for a person looking to return to work as a truck driver; he did not have the funds for glasses to enable him to apply for the position. Another organization helps find documentation for people who do not have it, so they can receive the assistance they are entitled to receive. Moreover, members of the JFHN committee regularly visit those which it supports to see and review the work. The JFHN is among the worthy recipients of our tsedakah. If we, the Jewish people, are to fulfill our mission of Tikkun Olam, repairing the world, we must continue to be among the leaders that provide assistance to people. As we do so, we build stronger relationships, so that we will not appear strange and isolated, the created image of anti-Semites. And we hope that, if and when we need support – for Israel, for example – our efforts will inspire reciprocal responses. August-September, 2009: The Right Words The anticipation of Rosh haShanah conjures up many images: family gatherings around the table eating special Rosh haShanah cuisine; purchasing new clothes; large gatherings at shul where we renew acquaintances; synagogue preparations involving re-arranging of chairs and re-dressing the Torah in white mantles; longer services with familiar nusach and the sounding of the shofar. Central, however, is teshuvah, repentance, to God, to one another. My study of the laws of teshuvah continues to inspire me. I am delighted to find how rabbinic teaching seems so incredibly on-target and that even modern psychology has come to understand what the rabbis taught many centuries ago. Torah teachings are preoccupied with right and wrong, against God and against one another. It is human nature to want to minimize the hurt we have caused, to move on, and conversely, to hold on to memories of when we have been the one wronged. A Torah perspective affirms that wrongs inflict real pain on the victim and also affect the character of the one who inflicts that pain. Unattended, they erode each of us and our society. Good relationships incorporate mechanisms for dealing with emotional wounds, so through Torah education we can be far better. What’s wrong with that? In the very first halachah, RaMBaM teaches that the Torah requires vidui d’varim – verbal confession. He proves that ritual offerings were accompanied by a verbal confession. Consistent with requirement to verbalize, we have learned that people who have been victimized desperately need to hear the words of acknowledgement. Hearing sincere words of acknowledgment and remorse has a profound emotional impact on the victim – and on the culprit. Modern psychology has come to realize the critical importance for the culprit of verbalizing misdeeds. Without it the individual is emotionally withholding, not really coming to terms with his offense. Shows like “Law and Order” have introduced the legal term, “allocution.” The criminal, having gained a plea bargain, is required to specifically state each relevant detail of his crime. If he withholds, the plea bargain may be revoked. Vidui d’varim has three components – (1) specifically detailing the offense, (2) feeling and demonstrating genuine remorse, and (3) the sincere promise not to do it again. Is this accurate? If not, what remedies would you suggest, keeping in mind that you may be either the offender or the offendee? Remedies that are insufficient will leave the victim unsatisfied; remedies that are too demanding may be unbearable for the offender. Of course there are other related issues – among them: the severity of the offense, intentionality, the role of Yom Kippur, and the role of punishment and afflictions. The many words on the topic of teshuvah cannot be summarized on one page. Study is vital. Teshuvah begins with a commitment to righting the wrong. No one can force a person to care whether he has wronged another, but without that fundamental concern, scars remain, relationships suffer, and we become callous. For these reasons, if a person embarks on sincere teshuvah, the victim is required to accept it; stubbornly refusing to accept sincere teshuvah turns the offended into an offender. Once we commit to doing right, Torah provides a path, an attainable path, one which can make reconciliation possible, and renew our human relationships and our relationship with God. In 5770, may we find the right words for sincere and complete teshuvah, and may God grant us berachot in life, health and prosperity. On behalf of Marian and our family, “L’shanah Tovah Tikatevu.” June, 2009: The Jews of Summer About a decade ago on Long Island, a new bumper sticker phenomenon began, featuring high school achievements. Cars began to display, “My child is an honor student at You-Fill-in-the-Blank High School.” From the reaction, it must have become excessive and particularly annoying to those who could not make the same claim, for soon I began to see, “My child beat up an honor student.” One of our breezy baseball discussions led to identifying Jewish players, and Jerry Tullman assembled and distributed a Jewish all-star baseball team. Of course, the question of who is Jewish hovers, but here it is: (* = Hall of Fame; # = St Louis Cardinal or St Louisan) Pitchers (for the uninitiated): (L/R) – wins-losses, ERA
*Sandy Koufax, Dodgers (L) 165-87,
2.76 # Ken Holtzman, Cubs, A’s, Yankees (L) Steve Stone, Giants, Cubs (R) 107-93, 3.97 Erskine Mayer (R) 91-70, 2.96
C Brad Ausmus .251, 79, 599
*1B Hank Greenberg .313, 331,
1276 Notable current Jewish players are: Jason Marquis (P) (former Cardinal, now Colorado), Ian Kinsler 2B (Texas) and Ryan Braun (Milwaukee). Despite the two Hall of Famers, and a respectable team, it hardly compares with the following line-up of non-Jews: Ps: Cy Young, Tom Seaver, Warren Spahn, Christy Mathewson, and #Bob Gibson, and position players 1B Lou Gehrig, 1B #Albert Pujols, 2B Rogers Hornsby, SS Derek Jeter, 3B Mike Schmidt, C #Yogi Berra, and OFs: Babe Ruth, Hank Aaron, #Stan Musial, Willie Mays, and Ty Cobb (not to mention Ted Williams and Joe DiMaggio). I think they’d beat us, maybe not always, but regularly. But despite several outstanding Jewish athletes – Sid Luckman (QB), Mark Spitz (Swimming) – sports is not what we are or will be known for. In The Jewish Mystique (1969), Ernst van Den Haag notes that although we were only 3% of the American population, of the 67 American scientists who received Nobel Prizes between 1901 and 1965, 18, that is, 27%, were Jewish. In 1962, the number of Jews in Phi Beta Kappa was 33% above what could be expected based on population representation. He also writes, “Jews, as a proportion of the population, are overrepresented by about 260 % in the college population and 365% in the elite institutions… They are overrepresented by 231% in medicine, within medicine by 308% within the specialties, and among these by 478% in psychiatry, and 299% in dentistry. Outside medicine, Jews are overrepresented by 265% in law, and by 283% in mathematics.” We are disproportionately overrepresented in education, and public service. A number of significant businesses were started by Jews. The precise numbers of this generation are unknown. The figures are not meant to brag; but to remind us who we are. We can take pride in the infrequent Jewish professional athlete, the comedian, and other celebrities, but more importantly we are builders of better societies, through education. But, as I have said to our graduates, even educational achievement is secondary to religious faith and ethics. A society of educated people does not necessarily translate into a moral people, and a society devoid of those foundations and of the people who live them, will surely crumble, no matter how many great athletes, comedians, entertainers, and even physicians, educators, and Nobel Prize winners it can produce. The gift of Torah, its divine guidance, is our path to everything good, including baseball. May, 2009: UTJ: Genuine Faith with Intellectual Integrity אמונה צרופה ויושר דעת -- Emunah Tz’rufah v’Yosher Da’at are four important Hebrew words that I cherish – “Genuine Faith with Intellectual Integrity.” These words reflect what I stand for, they are words in which Traditional Congregation can take pride, words that faithfully represent our tradition—and they are the signature motto of the UTJ – The Union for Traditional Judaism. We teach that faith in Torah and adherence to halachah is enhanced by scientific and historical inquiry and that science and history aid us in our faith in God and our understanding of Torah, and deepen our bonds to one another as Jews, to build a better world under God. (We proudly display UTJ brochures in our lobby; they are worth reading.) The UTJ is my Jewish spiritual home. And Traditional Congregation, through Rabbi Zimand and the members of this congregation, as well as through me, is anchored in the spirit and ideology of the UTJ. The UTJ produces rabbis, educators, important halachic teshuvot (responses) to practical communal questions, and educational programs that we use, including “Taking the MTV (Media and Torah Values) Challenge.” The UTJ is a bridge to other Jewish groups, both religious and secular, representing the too-often silenced voice of open-mindedness emanating from the Halachic community. The UTJ sees the entire Jewish community as its constituency and we are at its forefront. The financial crisis has affected Jewish education, from Day Schools, to Yeshivot, and many academies of Jewish learning. Today, the UTJ needs our help. Rabbi Ronald Price, the Executive Vice-President of the UTJ, wrote the following in a letter to constituents: “We are proud that the management of our UTJ funds has been completely responsible and that we suffered no losses as a result of recent scandals. Nonetheless, we are particularly hard hit at this time because many of our major donors have been seriously affected by the economic slump.
We are turning to you now because of this need. It is acute. As our conference on child sexual abuse in the Jewish community showed just this week, the UTJ remains positioned to take on issues that must be dealt with, even if they are not pleasant.
We are grateful for your support of our programs and the message of Genuine Faith with Intellectual Integrity. We hope that you can add to your previous material support at this critical time. Thank you very much, and may we all be honored to fulfill many more mitzvot together in the future.” Finally, we have been working to bring a UTJ program/event here soon. Jerry Chervitz has agreed to take the lead. I am certain that the members of Traditional Congregation and the UTJ can support one another and that blessing will come from an even stronger relationship. When Jerry calls upon you, please say yes and help us help the UTJ bring forth open-minded halachic responses to the challenges of our day. I am proud of our congregation and pleased that we were matched. I am thankful that God did His part, that you did your part, and that the UTJ played its critical role as well. I ask that even amidst these hard times, that you support the UTJ. This is a time when we need one another, now more than ever before. Please send your contribution either directly to the UTJ at 811 Palisade Avenue, Teaneck, NJ 07666, or to Traditional and we will forward it to the UTJ. April, 2009: Finding the Lost Child at the Seder
The main mitzvah of the Pesach seder, retelling the Exodus from Egypt, may have been built upon two Hebrew words from the Torah, “והדגת לבנך” “v-hi’gad’ta l-vin’cha” -- “and you shall tell it to your child.” (Sh’mot 13:8) Indeed, the word haggadah (root ה ג ד / h-g-d) is the noun constructed from “v-hi’gad’ta.” The Torah, thinking ahead to future generations, instructs that we take the initiative to retell the events of Pesach to our children. From the second word, “l-vin’cha,” “to your child,” emerged the tradition of children initiating the magid section with the four questions. But what if there are no children at our seder? Is the imperative to retell the Exodus from Egypt lost and therefore abandoned? Do we still chant the four questions and recite the magid section? The Mishnah (Pesachim 10:4) sets out the basic rule – “Pour the second cup and here the son asks his father. But if the son is not capable, the father teaches him.” The Mishnah then details the four questions. A baraita (a contemporary source of the Mishnah) elaborates – “The wise son asks, and if the son is not wise, his wife asks, and if not, he asks himself. And even two talmidei chachamim (Torah scholars) that know the laws of Pesach ask each other.” So, the halachah requires that even a single person asks himself and even learned people ask and answer the questions. So what happened to “v-hi’gad’ta l-vin’cha”? Where did the child go? It is clear that the introductory four questions had already become an important component of the seder and did not depend upon a child. But perhaps there is another way to view the issue. Although the human being may be a single individual, he/she retains layers of his/her childhood. Regardless of our age, we adults often still find silly things funny, often can be fascinated by simple observations, and sometimes act as if we were children. Indeed, we experience our life as if we are more than one person. Have you ever said, “I am mad at myself?” “I work myself too hard?” Even the Torah commands, “Love your neighbor as yourself.” Who exactly is the “I” and who is the “myself?” Whenever we are engaged at the seder, as in life, our own voice, in addition to others, is speaking to another part of us. Even in the absence of any children, asking the questions aloud can still be the voice of the child within us addressing the adult within us. And when others are present at our seder, don’t be surprised to learn that many more of us are listening, some more actively than others, but listening. We should embrace rather than distance our child within – if that embracing means being open to questions and answers, observing the seder night with the wonder of our childhood, and youthfully participating, discarding inhibition. Sing the Mah-Nishtanah and Dayeinu, drink the four cups, eat the matzah and marror and charoset, enjoy the meal, and hide or find the afikomen, and through them all, remember that it is a berachah, a blessing that you are among the Jews who enjoy the opportunity to celebrate and observe Pesach. For Marian and our family, I wish you a Chag Kasher v-Same’ach! March, 2009: Where is God? A Purim Question
Surprise! God’s name does not appear even once in Megillat Esther. Moreover, although Megillat Esther is included in the TaNaCH, our sacred canon, nothing that is identifiable with Jewish religious life—not Shabbat, not kashrut, not prayer—is mentioned. How strange! Because of these glaring religious omissions in a book of the TaNaCH, others were inspired to uncover the covert religious messages within Megillat Esther. Ibn Ezra, the 12th century medieval commentator, had suggested that the omission of God’s name and religious observances was deliberate. The author feared that in the context of Jews defeating their enemies, non-Jews would profane God’s name if He were openly credited. If true, the omissions reveal how vulnerable the Jews of Persia were. Jews hiding their Jewishness, especially their religious identity, is not unprecedented. It happened in Spain when Christian zealots of the Inquisition were lurking, and in the United States when anti-Semitism was acutely perilous. But this is only one explanation for the omissions. Another is the phenomena of the hidden God. Deliverance is not always as overt as the parting of the Sea of Reeds, nor is Divine guidance as publicly manifest as the smoke, fire, thunder, and blast of the shofar at Sinai. To see God and to appreciate divine support you have to be open to it. Occasionally, I need directions to area events. Often the directions will include a restaurant as a landmark. But, even if I have passed that restaurant numerous times, because I do not even consider eating there, I am oblivious to it. In short, to truly see God and His blessings and miracles, our minds and hearts need to be prepared to see them. Finally, we may take the previous lesson one step further: Just because God isn’t explicitly named, it does not mean that He was absent. Conceiving of God speaking to us in a direct booming voice or revealing Himself to us in dreams is perhaps a bit too much. Torah teachings and the living Jewish religious community are also God’s manifestation. And the same applies to human situations. We benefit by those who go unnamed and uncredited, those who choose to remain anonymous. We can live our lives without ever asking ourselves who and what has been sustaining and elevating us or we can become just curious enough to let it inspire us to look deeply and appreciate the support that lingers below the surface, human and divine. משנכנס אדר מרבים בשמחה- Mi-she-nichnas Adar, marbim b’simchah – When Adar enters, we increase our joy! I wish you a joyous Adar and פורים שמח- Purim same’ach! February, 2009: Learning, Wisdom, and Pain
The first chapter of Kohelet (Ecclesiastes) concludes with: כי ברב חכמה רב כעס ויוסיף דעת ויסיף מכאוב “With much wisdom there is much vexation, an increase in learning increases heartache.” (Kohelet 1:18) Kohelet is not very encouraging, so much so, that it is surprising that we, with a religion that places such a premium on learning, would preserve this verse and include it in our most sacred canon. “Ignorance is bliss,” does not ring true as a Jewish motto. But a closer look reveals that Kohelet makes an observation, not a proscription. The pasuk (verse) does not teach that you should avoid learning because it will bring you pain, but rather be prepared; it comes with it. What to make of this? What kind of “vexation” and “heartache” does it refer to? One possibility is that when we learn something, we become vexed when others do not understand, and our heartache increases when we care as others hurt themselves and others. One example is medical information. Certain foods are harmful and we become vexed and filled with heartache when we see those whom we care about harming themselves. It is no less true about Torah matters. Another possibility is that the vexation and heartache is self-directed. As we learn, we are vexed that we did not learn it sooner, that so much of our life was misdirected. Do not some older smokers feel that they learned about the ills of smoking too late? Are there not Jews who wished they had learned Torah earlier? Time, as they say, waits for no one. Or perhaps Kohelet is addressing the phenomenon that as we learn, we also learn how much we do not know. It is the feeling of advancing, yet simultaneously falling further behind. Rabbi Hertz’s commentary opts for this interpretation. “It seems to lead to nowhere. The possession of wisdom merely serves to reveal more realistically the imperfections of the world order, thereby increasing one’s weariness and unhappiness.” In fact, Kohelet explicitly states that after applying himself to wisdom, “I have observed all that God brings to pass … for man tries strenuously but fails to guess them.” (8:17) Throughout the book, Kohelet praises wisdom. Additionally, he proclaims, “Vexation is better than revelry.” (7:3) That is, whatever pains there are in learning, and whatever pleasure there is in revelry, there is something indescribably better in the former. Which ultimately leads us to: “Wisdom preserves the life of him who possesses it.” (7:12) Rabbi Hertz quotes the Christian Hebraist C.D. Ginsburg, “… it has the power of affecting the inner man …” Out of the struggle, and despite all of its vexations and heartaches, learning, and particularly our Torah learning, has shaped our people and our world. Learning, when it leads to action, that is, Torah to Mitzvot, is the hallmark of Jewish life and our wisdom, even if vexations and heartaches are a part of the journey. And so Kohelet “concludes” – “The end of the matter, all having been heard, fear God and keep His commandments, for this is the whole man.” (12:13) January, 2009 Obama: January 20, 2009 I generally avoid publicly commenting on politics unless the issues are vital and I feel a compelling reason to speak out. But undoubtedly we are living in an historic moment. Soon-to-be President Obama is differently black than most of the black community. Whereas most American Blacks are the descendants of 18th century African slaves, about 10-15 generations of harsh slavery and discrimination, Barack Hussein Obama’s father, as you know, was an educated African man, who came to America in our own time. Barack Obama does not biologically carry generations of American slavery in his family. He has his own perspective. But he is black. And undoubtedly he has faced the same pride and prejudice that black Americans of his generation have faced. His mother was Caucasian, but he does not look any less black than any other Black American, and the reaction to him as a Black man is surely no different. The Black community, including the less than 10% who voted for Senator McCain, and still others who did not vote at all, are appropriately filled with extraordinary overflowing pride. It is not just that 10-15 generations of severe prejudice is contrasted with election to the highest and most powerful political office on the earth, it is that it was unforeseeable just last year! What is particularly great, IMHO, is that Obama’s election and impending inauguration is simultaneously both a shattering of historical barriers and so very normal. If there is any serious resentment that a Black man will represent the government and the people of America, it is confined to the fringes of the extreme. Those who voted for Sen. Obama are filled with joy; those who did not fall in the range of experiencing normal political disappointment (either Hillary or McCain supporters who have much to admire in their own candidate) to genuine pride, and if not, at least unprejudiced acceptance. Normalcy at this unprecedented moment makes it that much more a season of pride. It is also during these times, just two generations after anti-Semitism in America reached its peak in the 1920’s – 1940’s, and following the Holocaust in Europe, that Sen. Joseph Lieberman, a religious Jew, was almost the first person to ever have been nominated for Vice-President of both major political parties –and within eight years! The number of Jews in Congress this year is highly disproportionate to our percentage of the country; and throughout Congress, the current and future administrations, and the Supreme Court, the number of women, Blacks, Jews, and minorities has dramatically increased. The Jewish people -- through its Torah teachings (“Judge righteously between a person and a fellow Israelite or a stranger; You shall not be partial in judgment; hear out low and high alike; fear no man, for judgment is God’s” (D’varim 1:16-17)) and through active political engagement -- has played a significant role in reaching this “she-he-chiyanu-like” moment. We all wish President Obama success. True normalcy will mean that he will be judged by his character and by the success of his policies and not by the color of his skin. The future is uncertain. But amidst terrible economic news and serious global challenges, America is gloriously normal. December, 2008: Chanukah and (some) Environmentalists Last year, a group of Israeli environmentalists urged Jews to light one less Chanukah candle, in their words, “To save the last candle and save the planet so we won’t need another miracle.” It was a clever twist on the Chanukah miracle. Moreover, the head of the group’s PR firm argued that since the Shamash was not required for the mitzvah, it could remain unlit for the sake of the environment. They concluded that each completely-burned candle expends 15 grams of carbon dioxide. Since a poll found that 83% of Hebrew-speaking Jews in Israel claimed to light Chanukah candles all eight nights (with only 2% saying they would not celebrate Chanukah at all), imagine the impact on the environment! Although the group claimed that it was not anti-religious, the same head of the PR firm also remarked that he would encourage those who do not keep the mitzvot to refrain from doing so for environmental reasons. Israeli religious leaders, no slouches when it comes to sharp, clever rhetoric, responded. One Knesset member from Shas contrasted the candle’s emission to a single diesel truck. “This is so trivial, so anti-Jewish, and so anti-religious that even the worst anti-Semites couldn’t think of it. Just like the Hellenists, they are trying to extinguish the flames of the Jewish soul.” Another countered with his own advice: light one less cigarette. Actually, it sounds like a comedic skit. The news reached St Louis. A local rabbi, I was informed, urged his congregation to respond by lighting an extra candle! Take that! Whether he was serious or playfully engaged in verbal repartee, the entire episode is an example of an insensitive and threatening position prompting a spiteful remark and fanning the flames (no pun) of mutual acrimony. Whether intended or not, the proposal to cut back on Chanukah candles is a poke in the eye of the observant community, our religion, and God. And the religious response could have been, should have been, and perhaps was, anticipated. But it is a related comment that elevates the debate. The environmental advocate said “global warming requires us to rethink our lives, and one of the main paradigms of that is religion and how it fits into the current situation.” This deserves a more thoughtful response. I agree with his challenge -- although not the way the author intended. Environmental concerns are another challenge for Torah. But here is an incontrovertible fact: Observant Jews do not drive (or take other modes of transportation) on Shabbat and holydays, and other Jews, mindful of the halachah and the holiness of Shabbat, restrict their driving. That is a reduction on 65 of 365 days a year, a significant 18%! Are environmentalists who assault Torah and observant Jews unaware of this significant contribution? The traditional Jewish community deserves praise from the environmental community! But I have not heard them using Torah as an environmental paradigm. If he were truly to listen to his own words, perhaps he would observe Shabbat? Instead he picks on the poor, single, Chanukah candle and the Jews who faithfully light it. Prejudice and arrogance blind us to our friends, to seeing the commonality we share and the need to make our world better. Instead, observing and celebrating Chanukah, Shabbat, and for that matter all of Torah, is still, when all is said and done, our best hope for the world. “… in the evening lying down in tears, but in the morning there is joy.” (Psalm 30:6b) On the Saturday night between Yom Kippur and Succot, at about 3 AM, the phone rang. Middle-of-the-night phone calls have a particularly harsh sound, violently intruding upon tranquil sleep, and they provoke frightening alarm. So, I braced for bad news (in the back of mind I was also preparing to feel annoyed by a wrong number). The call was from Akiva, at college in Binghamton, NY, and I knew that he would not call at this hour unless it was truly an emergency. He sounded despondent, speaking slowly and without emotion. Dryly he told us that he had been working since Shabbat ended eight hours ago on an engineering assignment. I listen, still unsure why this news led him to call at this hour. “I still have not solved the problem, and I am supposed to leave for the bus to New Jersey in a few hours and I am not sure if I should go.” He had made plans to spend the first two days of Succot with my brother and his family in East Brunswick, NJ, and Succot began Monday evening. I now understood why he called then; he had an immediate decision to make. But as we talked, I learned there was more to his anxiety. The engineering assignment was due on Monday, he would be missing classes on Tuesday and Wednesday because of Succot, he had an exam in architecture on the day after Succot, and there was other work due early the next week. Because he is a diligent and highly responsible student, he felt intensifying pressure. I tried to isolate the real source of his anxiety – if he could solve the engineering problem, would he feel better and would he feel comfortable keeping his plans to go to New Jersey? I reminded him that he can only do the best he can do, and reassured him that he did not have to go to NJ, but should decide what would be best for him, and that I was sure that he would make the right decision. When Akiva could not solve the problem that Sunday, even with his team’s collaboration, he decided to remain in NY. Then -- “… in the evening lying down in tears, but in the morning there is joy” -- on Monday morning he called with the news that he had solved the problem. It was too late, however, to go to NJ. So, he observed Succot in Binghamton, missing four days of classes, Tuesday and Wednesday for Succot and the following Tuesday and Wednesday for Shmini Atzeret and Simchat Torah. The next week, he learned that he received full credit for the engineering problem and earned a 97 on his architecture exam. So why share this news? Every one of us has had a similar experience, perhaps several of them. Bad news, particularly when the situation is serious and when even more bad news follows, can make us feel exceedingly powerless. Some may feel a series of setbacks as our economy worsens. No one is immune from needing calm guidance, a broader and long-term perspective, and friendly comfort. Teens, especially, are vulnerable to emotional paralysis and despair when things are not going well; they have not accumulated enough life experience to place these crises in perspective. So adults must periodically remind our children that we will be there for them, even when times are tough. And adults, too, must be reminded that just because they have experience and are older, does not mean that they are immune from emotional crises. Because they expect more from themselves and think others expect them to prevail, too often they bear too much alone. Everyone needs support. Wisdom and comfort also may be found in the words of our heritage, particularly in our Psalms, preserved and used as a source precisely because they reflect real struggles from real people. In our evening prayers, as we transition from Shabbat to the vulnerable ordinary week, we recite Psalm 91: O you who dwell in the shelter of the Most High and abide in the protection of God, I say of the Lord, my refuge and stronghold, My God in whom I trust: You need not fear the terror of night nor the arrow that flies by the day, The plague that stalks in the darkness, nor the scourge that rages at noon. Because you took to the Lord – my refuge, The Most High – as your haven, No harm will befall you, nor affliction draw near to your tent. For He will order His angels to guard you wherever you go…
Many other psalms offer wisdom and comfort. Adults and teens should not be unaware of the religious repository of our heritage, composed in Hebrew, accessible in English translation, which has been so precious to Jews and non-Jews for innumerable generations. May the pressures and difficulties of life be few, may you be blessed to have those who can provide wisdom and comfort, and may you count God and Torah among them. October, 2008: As We Come Together in 5769 What a difference a year makes. As I wish you the traditional Rosh ha-Shanah greetings of “L’shanah Tovah Tikatevu” – “May you have a good year and be inscribed in the book of life” – it is different than last year’s version. Getting to know you in 5768 makes 5769 seem even more personal. As I write, in my mind’s eye I see many of you. We often share Shabbat, daven together at weekday minyanim, study together in various classes. We have celebrated together, mourned together, and worked together. We have visited in your home, enjoyed a Shabbat meal together in our home, or spoken over the phone. Each one of you is unique, with your own story, your own ups and downs. I know many of you better now than I did at this time last year. Kohelet famously wrote, “There is nothing new under the sun.” And while it sometimes seems that things do not change, we have changed over the year. And each one of us has experienced dramatic changes that have taken place in an instant, let alone in an entire year. In a precious life-changing instant we have learned that a baby will be born, in an unrealized instant we have met our life mate, in a devastating instant we may have learned that someone has a fatal illness. These moments, in part, are why we stand in prayer, together with millions of Jews in near and distant synagogues on Rosh ha-Shanah. We celebrate the great moments of the year and open ourselves to consolation for the difficult ones. We let ourselves be reminded that with God and with each other, sharing makes each of our moments that much more momentous. So we turn to God to appreciate the blessings of the past year and look for blessing, guidance, and strength for the upcoming year. And as we sit together, even as we share common bonds and prayers, each of us has a unique, personal prayer. Prayer, however, is only one part (even if it seems huge) of these days. Central to Rosh ha-Shanah and Yom ha-Kippurim is the call for Teshuvah. We continue to stand, not at parties with noisemakers and funny hats, liquor and music, but before God and next to one another, conscious of our sins and transgressions. The Rosh Hashanah - Yom ha-Kippurim days, the Aseret Y’mai Teshuvah (Ten Days of Repentance), are an opportunity. As the Rambam wrote, “The sinner is beloved in God’s eyes as one who had never sinned. Moreover, his reward is great in that he had tasted the taste of sin, but removed himself from it, and controlled his yetser (urge). As our Sages said, `Even the completely righteous cannot stand in the place of those who do teshuvah.’” For me and my family, 5768 was filled with changes that we could not imagine in 5767. The most significant change in our lives is you. We have become more familiar with many of you, the congregation and its rhythms, and our surroundings here. What did not change is God and Torah. The interaction at the intersection of the flow of life and the eternal God and Torah is where we are and where we can be. The influence of Torah upon us is in itself life-changing, and more importantly, life-enhancing. May God find favor with our prayers of thanksgiving for the past year and grant our prayers for berachah in life, health, prosperity, and family and friends in 5769. May we embark on the path of teshuvah. “L’shanah Tovah Tikatevu.” August - September, 2008: Calendar Consciousness August, for as long as I can remember, meant the end of summer was near and September and school were sure to follow. While I did not look forward to rising early and doing homework, August also meant that I would see my classmate friends again. August was also the time for school shopping – supplies and new clothes. August was, in short, a time for preparation for the calendar that governed much of my life, and the school calendar itself governed our lives throughout the year – when vacations would fall, marking periods and tests, special programming like plays and graduation. The other significant calendar was the Jewish one. Was Rosh Ha-Shanah early or late this year? Did Rosh Ha-Shanah and Succot fall out during the week or on the weekends? Looking ahead we noted Pesach, and, of course, did Opening Day (baseball) fall out on, before, or after Pesach? The first mitzvah given to the Jewish nation was “ha-chodesh ha-zeh rosh ha-chodashim …” “this month shall be the first month of all the months.” (Exodus 12:1) Oddly, this mitzvah does not refer to Rosh ha-Shanah, but to Nissan, the month in which Pesach falls. Scholars note that this was the first national-historical month of the Jewish people, when our liberation from Egypt took place. In essence, this mitzvah, apart from the mitzvot of Pesach, is to actively establish our Jewish religious and national calendar so that we may live it. In ancient times, establishing the new month, and therefore the annual calendar, took place at the beit ha-Mikdash (Temple) in Yerushalayim. Each new month was formally announced. Today, without the beit ha-Mikdash, and with mathematically calculated calendars, we take a less active role. However, passivity has it price. Some Jewish holydays sneak up on us, and by the time we become conscious of the time, we have made other plans – work, travel, special events – and we have, in effect, calendarized ourselves out of the Jewish calendar. As our physical Jewish calendars arrive, we are well served by devoting the same preparation to the Jewish calendar as we do for the school calendar. In addition to the holydays you will undoubtedly remember, consider these: Just a few days after Yom ha-Kippurim come Succot and Simchat Torah (this year beginning on Monday night October 13). Purim, with Megillah readings and other celebrations, falls in 2009 on Monday night and Tuesday, March 9-10. Shavu’ot, the festival of celebrating receiving the Torah, begins on Thursday night May 28 and continues through Shabbat, May 30. Many joined here to celebrate in our Succah City and other celebratory events, our Purim Banquet and megillah readings, and our tikkun leil Shavu’ot learning. I would not want you to miss these. A little calendar consciousness can go a long way to giving ourselves, family, and friends the opportunity to participate and celebrate. Mark your calendars, block off the time, and give notice that you will not inadvertently “pass-over” Succot, Purim, or Shavu’ot. July, 2008: Written for the St. Louis Jewish Light – B’ha’alotecha In 1947, the would-be first Prime Minister of Israel, David ben Gurion, addressed the UN Commission on the Partition of Palestine: “300 years ago a ship called the Mayflower set sail to the New World. This was a great event in the history of England. Yet, I wonder if there is one Englishman who knows at what time the ship set sail? Do the English know how many people embarked on this voyage? What quality of bread did they eat? “Yet, more than 3,300 years ago before the Mayflower set sail, the Jews left Egypt. Every Jew in the world, even in America or Soviet Russia, knows on exactly what date they left – the 15th of Nissan; everyone knows what kind of bread the Jews ate – matzah; even today the Jews worldwide eat matzah on the 15th of Nissan. “ Ben Gurion contrasted Jewish and English historical memory to argue that we were deserving of a national state. But why does the Jewish people, collectively, recall historical events with great detail? The evidence may be found in this week’s parashah, in an underappreciated pasuk (verse). One year after the Exodus, the Torah records, Moshe commanded the Children of Israel to do the Pesach (9:4). Rashi suggests a subtle distinction: Although the calendar had already been promulgated (Leviticus 23), Moshe commands them now because the time was at hand. The requirement to observe Pesach mitzvot in the future was actually part of the original Pesach. Amidst the dramatic events of slaughtering the lamb, shmearing the doorposts with blood, the death of the first-born, and the national rush out of Egypt, the Torah states: This day will be a zikaron, a remembrance, a celebration of God for all future generations, to be celebrated forever. (Exodus 12:14) Moshe here halachicly institutionalizes the experience of the previous year. Historical memory is sustained by action well after the drama has completed; without action, the eroding forces of life render it faded, irrelevant, and ultimately dead. This is why we know the details that Ben Gurion cited. We have unprecedented access to information -- archeological discoveries, publications of books and periodicals, and now the internet. But studies indicate that Americans know less about their history than previous generations, and American Jews even less about Jewish history. The model of this week’s parashah anticipates memory. The time was at hand; Moshe commanded; the people had to choose – relive it or forget. They obeyed and we are the beneficiaries. But more than historical memory is at stake. Many of our mitzvot preserve unique religious moments, personal and national moments, when we felt especially blessed, when we felt God’s presence. The mitzvot of today captured divine moments of yesterday, and by doing them, we make religious moments of the future possible. If God and religious life have faded for us, perhaps it is because we let them lapse. How many felt God’s blessing at the birth of their son or daughter, a Bar or Bat Mitzvah, under the chuppah, or just an ordinary day that became religiously extraordinary – and let them lapse? We all experience great moments that we say we will never forget. But, by any meaningful measure, we do forget them. First anniversaries make second anniversaries possible, and many more. The real challenge is whether we take the time and make the effort to really remember. The mitzvot, the halachic institution of religious moments and historical events, are key to our historical, religious, and moral Jewish life, our present and our future. Shabbat Shalom. June, 2008: Year One As our first year together draws to a close, I think we have much to be proud of. Perhaps the most exciting and memorable achievements were the quality of our holyday and Shabbat programming. Despite a new rabbi-Traditional Congregation relationship, Rosh ha-Shanah and Yom Kippur went rather smoothly. Zumi Brody guided me through the unique minhagim and the booklets; Stan Estrin and Gary Lerner led davening and acquainted me with Traditional’s melodies. Others read Torah, and Marty Levy and others arranged honors, set up the sanctuary, changed the Torah mantles, and more. Succot was marked by Naomi Fishman’s grand vision of “Succah City.” Creative thinking blossomed into seven succot, materials and builders, decorations and decorators, adults and youth transforming the front of our synagogue. And then Succot arrived. Many shared in the entire production -- from storytellers and tasty food to singing – each of our natural senses was treated. We sang throughout the holyday and celebrations lasted into Simchat Torah. You may even remember the Hakafah outside! Shabbat crowds grew as well. Our angels of Sisterhood (how can I name them all?) continued to prepare kiddushes and meals so that we could and did linger after services – and they do so week after week. We then held a successful Israeli Bonds Dinner, honoring Alan and Donna Rosenberg, guided by Esther Abramson Krut and Isaac Boniuk. Within a week we sponsored a provocative Scholar-in-Residence Shabbaton arranged by our Education Committee. Se’udah Shlishit has been strong, especially with a youth presence, lovingly tended initially by Barbara Levin and now by Louise Saltzman. In late January we held our first ever Totally Youth Shabbat, and it was amazing to see our youth lead us in davening, read Torah, present divrei Torah, serve as gabbais and lead everything. Cyndee Levy stepped up without hesitation to prepare our Shabbat meals, this time and the next. Dozens came to our home for an afternoon social, and enjoyed an evening of fun following Shabbat thanks especially to Mimi Levy, Barbara Levin and Christy Brick. Next came Tu Bishvat. Pam Singer put together an elegant, yet low-key seder with wine, nuts, and fruit – plus a full dinner, attended by 60 adults and children. Soon thereafter we honored Jerry & Zeta Chervitz for their many years of service. Purim was amazing. The Purim Banquet, in its creativity, elegance, and involvement, was the most extensive and impressive production of this year, perhaps in many years. Could any other congregation have pulled this off? Originating with Naomi’s dream, many displayed cooperative talent and detailed execution – decorations, masks, food, skits, music, and more. Purim itself included several megillah readers, chapter summarizers from the congregation, the customary “Stop Sign,” treats, etc. We had a second successful Totally Youth Shabbat with Lior Melnick assuming responsibilities. Susan Feigenbaum initiated and executed an amazing pre-Pesach Chocolate Seder, with Lois Elfanbaum preparing a special hagaddah and our older youth leading our younger youth. Pesach included a communal seder; Ophira Melnick ran a Yom ha-Atzma’ut Shabbat with Andy & BelleAnne Curry leading the music program. We celebrated our High School graduates. Shavuot included fine presentations from Isaac Boniuk and Boaz Roth; Zumi led a new Youth Jeopardy. Anat Reschke shepherded a new Megillah segment and the readers – for Succot (Kohelet), Purim (Esther), Pesach (Shir ha-Shirim), and Shavu’ot (Ruth). Educational accomplishments abound. Dozens studied with me in several evening classes, learning Halachah and Jewish Journey (fall), Halachah II and Mishnah - Midrash (winter), and the Pesach seder. A strong dozen adults study Torah with me on Monday mornings throughout the year. Learning regularly takes place at shacharit and minchah-arvit minyanim, and at se’udah shlishit. Several others took formal classes with me and with other local teachers at CAJE, consistently investing hours each week. The education committee also planned and executed several Knosh ‘n Knowledge Sundays. The Chesed committee meets several times a year and does heart-warming programs. Louise Saltzman disburses tsedakah contributions to the right recipients; Alan Elfanbaum keeps us green; Shelby Kopp cares for the kids and keeps us on our toes; Judy Levin and Diann Bank collect clothes for the needy, Barbara Gaponoff Berson and Claire Hack assemble and deliver numerous Mother’s Day baskets, involving adults and youth. Gloria Golbart Marks and Dianna Fine contact the ill in our congregation, while Barry Schapiro collects our blood. Committees met regularly and worked diligently for the congregation – Ritual (Zumi Brody/Anat Reschke), Education (Jeff Rose), Youth and Youth Education (Barbara Levin and Mimi Levy), Long Range Planning Committee (Donna Rosenberg), and the Constitution Committee (Jerry Tullman), etc. Shacharit minyanim rarely miss because dozens make a serious ongoing commitment. Although Minchah-Arvit minyanim have been less consistent, we usually find a way to a minyan. Isaac Boniuk has put a renewed emphasis on ensuring our minyanim. We so very much need your help. We have celebrated simchas – b’nai mitzvah and aufrufs – and we have joined together to comfort mourners at their shivah homes. Our two softball teams are active and fun, and we have made time for other sports activities for adults and youth, football on Thanksgiving at the Rinders, and softball, just to play. The Tesser, Rinder and Farkas families organized a wine-tasting social. Thanks to the Sisterhood shower initiated by Anna Brick, our kitchen has been restocked, and Cyndee Levy and Tobie Hupert restocked Pesach equipment as well. Anna and Barbara initiated and labored for “Just Because Dinners.” Tobie makes our building look better every week, devoting countless hours to our rooms inside and our gardens outside; Susan Feigenbaum contributed and placed art. Thanks primarily to Marian, communications and office responsiveness have improved dramatically. Emails are regular and phone tree communication is better. The Newsletter is larger and better. Our phone system displays accurate and timely messages. Our website, thanks to Barry Schapiro’s constant attention, is more attractive and more informative. Gloria Friedlander continues sending out those tribute cards. Paul Tesser’s Membership Directory is ready to go. Jack Heller essentially lives here. I may have unintentionally missed a few special contributors, and dozens of others are part of many of our activities in a less overt but consistent and invaluable way. Our president, Alan E Rosenberg, who has devoted so many hours and much energy, can address non-rabbinic areas such as finance, grounds, and the office. But our success, with a modest-sized congregation, is a tribute to the people of this congregation, their heart and the spirit of God and Torah. We can and should strive to improve. Minyanim could be stronger, and many could make and carry out minyan commitments. Every single “yes” makes a big difference. So too can we increase the quantity and quality of Torah education; learning is available and you will be enriched for dedicating your time to Torah study. We need to do more to care for those within our congregation, at least as much as we do for others. Ophira Melnick has once again volunteered to run Shabbat Tot periodically, but we could do more for our youth on Shabbat and for general youth programming, if only parents will take up the challenge. I would like to see our young families be more regularly consistent with their children at Shabbat services – for their sake and for ours. Your visible presence or absence truly affects your children, the congregation, and me and my family. Without you there is a void, with you we gain a boost of energy. Chazak chazak v’nitchazek – may we grow strong and strengthen one another. August 2007: Kohelet “And furthermore, my son, be careful; of the making of books, there is no end …” (Kohelet 10:12) This is among the concluding post-scripts of the biblical Kohelet (Ecclesiastes), an engaging work of philosophical wisdom applicable to his generation and no less so to ours. The p’shat (contextual intent of the Biblical verse) is about reading. Kohelet offers a simple, but oft-forgotten, lesson: It is not the quantity of what we read, but the quality. Like food, there is the nutritious kind, and, well, the other kind. Moreover, while general knowledge, professional knowledge, and wisdom learned from science and from other cultures is valuable, if there is to be a Jewish people and we are to play our full part in it, Torah wisdom and knowledge of the Jewish people must remain primary. Jewish homes are often filled with books. Although technology has influenced our educational and entertainment choices, books still hold a dear place in our hearts. I would like to propose that we take a second glance at our homes and see whether they display prominently a Jewish library – as a symbol, as an invitation to ourselves and others to read about ourselves, and as a tangible accessible source when we are ready to read. The primary book of the Jewish people is the Tanach (Bible). My choice is the JPS Hebrew-English Tanakh. This translation is readable and easy on the eyes, and, brings the best of modern scholarship. The traditional Hebrew text offers opportunities, and exudes gravitas. The most popular Jewish book, that is, the one used most frequently, is a siddur (prayerbook). Although no single siddur is completely to my liking, the ArtScroll siddur has the advantage of providing virtually everything you need including excellent directions. There are numerous Jewish history books, and almost every general Jewish history has the title of “A History of the Jewish People,” or something similar. My preferred work, by Paul Johnson, is a college-level survey, written by a non-Jew, who offers understanding, warmth, and critical and intelligent insights. As knowledge of Jewish history increases and deepens, Johnson’s points of view may not always persuade, but it is an excellent, serious book of general Jewish history. As a practical guide to religious practice, I recommend “A Guide to Jewish Religious Practice,” by Rabbi Isaac Klein. I do not necessarily agree with all of his conclusions, but Rabbi Klein was a Traditional rabbi (his daughter, Miriam Klein Shapiro zt”l, was a former UTJ president and highly-regarded teacher) and his work is organized, cites sources, both traditional and modern, and is useful both for practical guidance and as an entré to serious study. Finally, a readable mini-encyclopedia, written by another modern-Traditional Orthodox rabbi, is “Jewish Literacy” by Rabbi Joseph Telushkin. Whether it is a short synopsis of Torah narratives, brief entries on Jewish history, concise explanations of Jewish religious teachings, and much, much more, you will find them here, along with recommended readings if you choose to take it another step forward. Of course, space limitations make a more comprehensive list not yet possible. Perhaps next summer, perhaps sooner. But imagine if the homes of the members of Traditional all had a basic common library! We would project an anchored direction of Traditional Jewish life, increase the quality of our Jewish knowledge and wisdom, and strengthen the ties that we have to one another as a congregation. (By the way – here’s a money saving tip – see what you get for reading all the way to the end -- www.bestwebbuys.com is a great place for comparative book shopping—check it out.) Commenting on Yehoshua b Perachia’s words of wisdom: “get yourself a teacher / rabbi and acquire for yourself a friend,” (Avot 1:6) Rashi remarks that friends are books. Again, although Rashi’s comment is not the p’shat, his lesson is valuable. Enjoy life, come worship with us, and make some new friends.
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