The Structure of Shaharit

A couple of months ago I held a series of classes during which the meaning and structure of the morning service (Shaharit) was explored. To help participants follow the discussion, I provided the following explanatory outline of the tefillah. It is still a work-in-progress but I thought it might be of interest to some of the readers of this blog. Bear in mind that it is based upon the Sephardic format of prayer which is slightly different from the Ashkenazic in minor respects.

Structure of the Morning Service (Shaharit)

General Theme: Prayer is called Tefillah in Hebrew, which means judgment. Our objective in Tefillah is to place our existence in its proper context. We are dependent upon Hashem for our resources and we are free of the delusion that our own agendas and visions for this world should dominate it. We recognize that our ultimate goal should be understanding the purpose for which we were created and working to fulfill that rather than superimposing our own artificial plan.

The structure of the morning service, Shaharit, is organized around this principle. It progresses from the most basic awareness of G-d (morning blessings) to the most intense (Amidah or Shemoneh Esreh). It is useful to think of this progression by drawing a comparison to a physical workout which begins with simpler “warm up” routines and culminates in vigorous exercise. Similarly, our souls must be warmed up gently before reaching the heights of spiritual focus each day.

The concluding components of Shaharit, which serve as a sort of “cool down”, are not yet included in this presentation but will be added in the future.

“WARM UP”

1. Birkhot Hashahar – Morning Blessings

Purpose: Attuning us to the blessings we take for granted on a daily basis, including the function of our senses, our bodies and our minds. This prepares us for the broader vision of Hashem’s graciousness that is articulated in Pesukei Dezimra

Content: Blessings thanking G-d for sight, the ability to walk, giving us the Torah, etc. Concludes with Kaddish, prayer for the sanctification of Hashem’s name in the world, which reminds us of the ultimate purpose of all mitsvot and serves (as usual) as a transition to the next segment of the prayer service.

2. Pesukei Dezimra – Verses of Praise

Purpose: Awakening in us a recognition of how G-d’s goodness is not only present in our lives, it permeates all of creation – the stars and planets, animals and vegetation, humans and angels.

Content:

A. Introductory sections from the Book of Chronicles and Tehillim (Psalms) which remind us that the purpose of our national existence as the Jewish people, as well as our individual existence as human beings and Jews, is to spread knowledge and awareness of Hashem in the world. This section is expanded on Shabbat and Holidays with additional Psalms that reflect specific themes of those days.

B. An opening blessing, Baruch Sheamar, which acknowledges our inherent limitations in understanding and praising G-d and our reliance on the divinely inspired texts of Tehillim (Psalms) for this purpose.

C. Paragraphs taken primarily from the Book of Tehillim that express the kindness and goodness of Hashem throughout creation. Highlights include the famous “Ashre” psalm and the final chapter of Tehillim, which describes praising Hashem with instruments of various kinds. Two additional Psalms are included and one is excluded from this section on Shabbat and Holidays.

D. A closing blessing, Yishtabach, reminds us that the task of articulating G-d’s greatness can never really be “concluded” – the process is infinite. On Shabbat and holidays, this blessing is preceded by the Nishmat Kol Hay prayer, which expands upon the theme of our inability to fully fathom and/or express Hashem’s wisdom and graciousness with our prayers.

“THE MAIN EVENT”

1. Shema and Its Blessings

Purpose: Now that we have laid the groundwork of thankfulness and gratitude to Hashem, we reflect upon our obligations and duties to our beneficent Creator. Recognizing Hashem as the King of the Universe and also the One who directs and guides our intellectual and moral development as human beings, providing us with instructions as to the wisest and most fulfilling lifestyle.

Content:

A. Opens with Kaddish and Barechu (the call to prayer), signifying the beginning of a new segment of prayer in which the community, not just the individual, participates.

B. Two Preliminary blessings that set the stage for the declaration “Hashem is our G-d, Hashem is One”. The first blessing details G-d’s kingship over the Universe or the “macrocosm” – stars, planets, angels, etc. Everything we observe in the world is under the direction of His laws. In other words, “Hashem is One” – He is the single, transcendent Cause of all that exists. The second blessing acknowledges that Hashem is the guide of our development, He educates us with Torah and Mitsvot and brings us ever closer to the ideal of living in complete harmony with the rest of Creation – i.e., following Hashem’s plan for us just as the rest of the Universe abides by His plan. In other words, He is “Our G-d”.

C. The three paragraphs of the Shema. The first opens with the famous line “Hear Oh Israel Hashem is Our God Hashem is One”, the summary of the thrust of the two preliminary blessings. The first paragraph describes our obligation to love Hashem, study His Torah at every opportunity, and be constantly mindful of its importance in our lives through the wearing of Tefillin and the hanging of mezuzot.

The second paragraph speaks of the service of Hashem, referring to prayer as well as the performance of all of the commandments. This paragraph describes the ideal of a Jewish community living perfectly in line with its objective.

The third paragraph contains the Mitsvah of wearing tsitsit, or fringes. The theme of the paragraph is not to be drawn after the allure of material wealth or physical pleasure. It concludes with a verse in which the Exodus from Egypt is recalled. This is part and parcel of the acceptance of G-d’s kingship, since to truly accept His kingship means to reject the kingship of man represented by the Pharaoh and his materialistic and tyrannical society.

3. One blessing that follows the Shema and expands upon the theme of the Exodus from Egypt. We do not believe human beings have the ability to impose their own imaginary purpose on creation. Everyone is ultimately held accountable for his or her fidelity to Hashem’s plan alone. The Exodus was the method by which Hashem redeemed us from our belief in the saving power of human government.

2. Amidah or “Shemoneh Esreh” – The Ultimate Tefillah Experience

Purpose: To reflect upon our position as individuals and community members in G-d’s grand design. This requires us to focus on Hashem as the source and director of all existence, including our own. Then we must ‘reframe’ our practical pursuits – our pursuit of knowledge, personal development, health, material prosperity, social justice, etc. - as instrumental to fulfilling the purpose Hashem has determined rather than merely being steps toward the realization of our own agendas. Finally, we must acknowledge that the resources we have acquired and the development we have attained are functions of Hashem’s overarching plan steadily moving toward its full expression.

Content:

1. The First Three Blessings acknowledge that Hashem’s design manifests itself in the sustenance and management of human society, the material/biological world, and the metaphysical realm.

2. The middle blessings (on the weekday 13, on Shabbat only one) place our pursuit of satisfaction and fulfillment (individually and communally) in the context of Hashem’s plan.

3. The final three blessings express gratitude for what we have already attained and acknowledge that these accomplishments are functions of Divine Providence directed toward helping us to act as agents of G-d in perfecting ourselves and our world.

New Posts on Resheet Daat

The in-depth study of the Rambam's Introduction to Mishneh Torah continues....

The Organization of the Mishneh Torah

The Concept of Rabbinic "Mitsvot"

Reviewing Older (Yet Timely) Posts

As I prepare to post some new material on this week's parasha, I thought it fitting to present some older pieces that address themes in the recent Parashiyot Hashavua:

Halakhic Debate - Unity in Diversity

What Message Did Yosef Send His Father?

Spinoza on the Parasha

Yaaqov's Funeral Procession

Rededication

In honor of the theme of Hanukkah, I am making yet another attempt to make blogging a part of my repertoire of regularly scheduled activities...Bear with me!!! I have already begun posting answers to some questions on my Ask The Rabbi Blog, and I am currently in the process of formulating new additions to Vesom Sechel and Resheet Daat. As you may guess I already have lots of material awaiting publication that I would love to share but needs to be committed to writing in a presentable manner. I hope there is still someone reading who will benefit from my efforts...

Solution to the Problems with Kappara

My apologies....this post is severely truncated and not well written, I will try to expand on these ideas after the holiday but I am currently out of time....I just wanted to present at least a basic formulation for the benefit of those who may want something to contemplate over Yom Kippur.

In my previous post, I raised several issues with the conventional understanding of 'judgment' and 'atonement' that seem to me very serious. This post is a continuation and hopefully a resolution of the difficulties identified in that post.

I believe that the key to unlocking the mystery of what "really happens" on Rosh Hashana and Yom Kippur can be found in the words of the Rambam in his Laws of Repentance:

"Even though repentance and prayer are always appropriate, during the ten days between Rosh Hashana and Yom Kippur they are especially fitting and immediately accepted, as it is written, 'seek Hashem when He can be found'. This is true with respect to an individual. With regard to the community, however, any time they repent and cry out sincerely they are answered, as it is written, '[what great nation has God close to them] like Hashem our God whenever we call upon Him.' Yom Kippur is a time of repentance for all, individuals and communities, and it is the end of pardon and forgiveness for the Jewish people. Therefore, everyone must repent and confess on Yom Kippur...."

What we see from these laws is that the judgments rendered on Rosh Hashana and Yom Kippur are not unique or arbitrary metaphysical occurrences; on the contrary, they are specific examples of a general principle that anytime the community repents and cries out sincerely, they receive a Divine response. In other words, what makes Rosh Hashana and Yom Kippur special is the fact that on these days the entire congregation of Israel is involved in repentance and prayer and their fate is thus subject to Hashem's review and redirection.

Hypothetically, such a national process of introspection and rededication to God could happen on any day of the year, as it did in the story of Purim, and such a religious renaissance could fundamentally transform the relationship between the Jews and Hashem. Rosh Hashana and Yom Kippur stand out because they are times that the Jewish people are legally mandated to engage in such a process regardless of the circumstances, and thus bring about the effect of reconciliation with their Creator anually.

So Rosh Hashana and Yom Kippur are not metaphysical deadlines for God. They are holidays during which the Jewish people are expected to involve themselves in communal repentance and prayer, and it is this activity on their part that brings about reconciliation, atonement and a renewal of their status vis a vis God's providence.

We understand now why, from a national standpoint, Rosh Hashana and Yom Kippur are so fundamental. They are observed by Jews world over and, as such, serve to reestablish our communal covenant with Hashem year after year. But why do individual Jews have to feel that their destiny is determined on Yom Kippur? Don't they have the latitude to negotiate their personal fates with Hashem at their own convenience?

This question touches upon a key principle of Judaism that is one of the essential themes of the High Holiday liturgy. As individuals, the level of providence most of us enjoy is a function of our participation in the covenant between God and the Jewish people. Unlike Avraham or Moshe, we are not necessarily worthy of specific providence on our own merits.

Our fate is bound up with that of the nation of Israel as a whole, so it is only in that context that we have the potential to change our spiritual destiny as Jews. An individual who is fortunate enough to receive special, personalized treatment from God - a prophet described in our Tanach, for example - would not be bound by this principle, and might have the ability to alter his providential course mid-year. But this would be the exception, not the rule, with 99% of us requiring the national covenant to link us to God's overarching plan.

So Yom Kippur is an awesome day on which we, as citizens of the Nation of Israel, rededicate ourselves to our holy mission individually and collectively, hoping that in the merit of our return to Hashem we will experience greater intellectual and material success in the coming year.

Problems with The Concept of Kappara

Understanding Rosh Hashana and Yom Kippur as Divinely mandated "Days of Judgment" poses some serious theological difficulties. First and foremost, why can't the Creator determine an individual's fate moment-by-moment, based upon that person's merits or level of perfection at a given time? Why should He be required to submit a judgment by a particular deadline?

Moreover, it seems as if the system of "Days of Judgment" yields fundamentally unjust results. A person who deserves one kind of treatment on Yom Kippur may either advance spiritually or regress afterwards, rendering his official judgment for the year inappropriate. Providence that adapts to the ebb and flow of an individual's spiritual growth would appear to be far more reasonable.

Furthermore, the idea that Hashem engages in a process of judging at one time and not another is metaphysically problematic, inasmuch as His nature does not admit of any change. Adding to this conundrum is the fact that the purported metaphysical "judgment" would have to take place according to a man-made deadline, i.e., the Jewish calendar as determined by the Sages of Israel! Are we really to believe that the Rabbis are scheduling the Creator's activities?

Finally, stories in Tanach that depict Divine interventions or responses to prayer belie the notion that one's destiny is "fixed" on Rosh Hashana and Yom Kippur and cannot tolerate subsequent adjustments. There is no indication whatsoever that God cannot answer tefillot offered between one Yom Kippur and the following New Year, or that repentance that takes place during that time period is ignored or dismissed by Providence.

Yet the Rambam, greatest among Jewish philosophers, clearly subscribes to the view that Hashem does judge every individual during the Ten Days of Repentance, and that the deadline for obtaining forgiveness and pardon is fixed at Yom Kippur:

Just as a person's defects and merits are weighed upon his death, so too annually are each and every person's defects and merits weighed on the holiday of Rosh Hashana. One who is found to be righteous is sealed for life. One who is found to be wicked is sealed for death. And those who are in the middle are given until Yom Kippur - if they repent they are sealed for life, and if not they are sealed for death.

How can we decipher this mysterious phenomenon?

To be continued....

Eulogy for Hazzan Rebibo Z"L

This week, the highly esteemed and beloved Hazzan Emeritus of Magen David Sephardic Congregation, Mr. David Rebibo, passed away at the age of 95. His funeral was held on Wednesday at noon. I cannot claim that the eulogy I delivered was a sufficient tribute to his illustrious memory. However, I present it here to offer at least a glimpse of the character of this great man to the readership.

As you know, I never write out my speeches, not even my High Holiday sermons. But I feel genuinely inadequate and humbled by the prospect of delivering a eulogy for Hazzan David Rebibo , someone whom I regarded as a grandfather, a teacher and a personal mentor. It seems at best futile and at worst an injustice on my part to attempt to capture the greatness of such a remarkable man in a single address. Not to mention that the loss of Hazzan Rebibo is a powerful blow to me personally and a tragedy that impacts our entire community, leaving us at a loss for words. Nevertheless, we have an obligation to recognize and discuss the sublime qualities of Hazzan Rebibo so as to pay tribute to him and to remind ourselves of the massive responsibility that his legacy places on our shoulders.

The Bible describes the illustrious King David as the “sweet singer of Israel ”. Our David, Hazzan David Rebibo , certainly lived up to the example of his namesake in this regard. His leadership of the prayers in our congregation was and always will be legendary. Hazzan Rebibo was the consummately skillful Hazzan – he had the uncanny ability to look at any passage in the siddur, mahazor or book of Kinnot at any time of the year and to begin chanting it instantly, without even a moment's hesitation. He established the liturgical traditions of Magen David Sephardic Congregation including introducing the melodies we utilize for Shabbat, Festivals, Tisha B’av Kinnot and the High Holidays. He taught us how to pray with solemnity and with soulfulness. He was capable of maintaining and insisting upon proper decorum during services, while simultaneously bringing heartfelt emotion and palpable intensity to our experience of tefillah.

Many Hazzanim are “divas” who behave in an elitist manner and think quite highly of themselves. Not so Hazzan Rebibo. His sterling character was untarnished by the slightest trace of egotistical interest. His first priority was to ensure that peace, tranquility and unity reigned in our Bet Kenesset. With his musical gifts he uplifted and unified us in prayer, and with his insight into human beings he helped foster harmony and cooperation in our community. He was keenly socially aware till his final day on Earth and consistently avoided confrontation, preferring instead to engage in his own quiet brand of synagogue diplomacy.

I will never forget last Sunday when I spent approximately an hour and a half sitting with Hazzan Rebibo and his family in the Rebibo’s living room. Inevitably, the hot issue of the current presidential election came up in our conversation. When asked whom he planned to vote for, Hazzan Rebibo tactfully responded “both of them”. He realized that mixed company was present and he couldn’t bear to make anyone who might disagree with his political views feel uncomfortable, so he took the high road, as usual.

Hazzan Rebibo was a living example of the classic words of Tehillim, “Hashem, who can dwell in your tent, who can reside on Your holy mountain? One who walks perfectly and acts justly and speaks truth in his heart. Who has no slander on his tongue, nor has he done harm to a fellow, nor casts disgrace on a neighbor. In whose eyes a contemptible person is repulsive, but who honors those who fear the Lord…One who does these things shall never falter.”

We tend to idealize our loved ones who have passed on, and there are many people to whom these words have been applied after their deaths, as a sort of exaggeration or embellishment of their piety. I can tell you honestly that even while he still dwelt among us, and even while he was still enjoying relatively good health and this day seemed like it was far off in the distant future, whenever I read this passage of Tehillim the image of Hazzan Rebibo appeared before me. I am confident that it will continue to do so for the rest of my life. There is no better concrete example of the lessons contained in that paragraph than the one offered to us by Hazzan Rebibo.

Never did he speak a negative word about another human being, even if it might seem justified. Never did he engage in idle talk around the table – it was beneath his dignity and a violation of his principles. He gave everyone the benefit of the doubt and treated everyone with the same humanity and respect that he expected from them. Hazzan Rebibo’s eyes sparkled with warmth, insight and wit, and he had an outstanding sense of humor, but he never enjoyed a laugh at someone else’s expense. And when I say never I mean never – I am not exaggerating. Being in his presence and observing such righteous conduct on a daily basis was a truly humbling and inspiring experience for all of us.

Hazzan Rebibo was one of those individuals of tremendous stature who we begin to think have outsmarted the Malach Hamavet, the Angel of Death. He survived so many threats to his health and underwent so many medical interventions, yet he would invariably bounce back, resume daily synagogue attendance, observe the major and minor fasts and even lead the prayers on occasion. It seemed as if he had found the secret to eternity in this world and that he would be here with us forever.

Indeed, we all hoped and prayed that this would be the case. After all, how can there be Selihot without Hazzan R ebibo, Adon Haselihot – the Master of Selihot himself who taught us how to chant them? How can there be Sukkot or Pesah without Hazzan Rebibo there to remind us when and with what solemn melody to recite the prayers for rain and dew? How will we survive another Tisha B’av kinnot service without Hazzan Rebibo to whisper the tune for each section in our ears so that we know how to start it properly? How will we enter into Yom Kippur this year without Hazzan R ebibo’s unforgettable and haunting rendition of the Kal Nidre prayer?

The circumstances in which we find ourselves are reflected beautifully in a moving passage in the Talmud in Masechet Berachot. When the great Sage Rav passed away his students escorted him to burial. Upon their return from the funeral, they sat down to have a meal together by the River Danak. A t the conclusion of their repast they prepared to recite the Birkat Hamazon, or Grace after Meals. A question emerged regarding its proper recitation and they were unable to resolve it satisfactorily. One of the most illustrious students, Rav Adda bar Ahava, stood up and tore his garment a second time (after already having torn it once at the funeral). “Our teacher has died,” he exclaimed, “and we have not even learned how to recite the Grace after Meals properly!”

We too have lost a spiritual giant, a paragon of righteousness, a beloved teacher – but we have not yet internalized the lessons he struggled to teach us. We do not yet know what it means to lead the prayers with a deep and abiding sense of standing in the presence of the Almighty. We are not yet sure how to strike that perfect balance between humility and elegance, between dignity and good humor that he exhibited so effortlessly. Our teacher is gone but we had not yet completed the course. What we would give for another few moments with him, to review some of the prayers and their melodies, or to request his sagacious advice or guidance.

Each day in Selihot we read, “ Anshe Emunah Avadu Baim B’choach Maasehem”, men of faith, of principle, men who strengthened and protected us with their meritorious deeds have disappeared. We are a generation of lost souls that needs people like Hazzan Rebibo more than ever before, and now he too has left us to find eternal rest in a better place. The more time passes, the less opportunities we have to observe and to interact with human beings of the caliber of Hazzan Rebibo. What a blessing, how fortunate we were to know him, and alas, what a tragedy, what a heart-wrenching misfortune it is to be compelled to bid him farewell for the last time.

Our Rabbis teach us that the death of pious individuals is a source of atonement for the Jewish people. When we find ourselves bereft of those who inspired us, we are moved to find sources of inspiration from within. When we realize that the pillars of the community are no longer present, we are beckoned to assume responsibility for the continuity of our heritage and traditions. When the leaders upon whom we relied to study, practice and teach Torah and Sephardic customs are called to the Heavenly Academy , we feel a sense of obligation to take up the mantle of Torah study and observance, to continue the legacy of our ancestors and teachers and to ensure that the flame of Jewish life is never extinguished. This reawakening of connection to Judaism and to community is a source of atonement for us all if we use it to draw ourselves closer to our synagogue and to our God.

As we approach the High Holidays and the New Year, we pray that the merit of Hazzan Rebibo should inspire us all to increase our involvement in what he cherished more than anything else in this world – the Torah, the mitsvot, and Magen David Sephardic Congregation. Striving to live up to his awesome example as best we can is the ultimate tribute we can render to him.

May the soul of Hazzan David ben HaRav Yosef veHanna Rebibo find its eternal rest in the presence of the Almighty, and may his memory be a source of blessing for us always. Amen.

Invocation for Senator McCain

As reported in the current edition of the Washington Jewish Week, I was invited to deliver an invocation in support of Senator John McCain at a Jewish fundraiser for his presidential campaign last Sunday.

The full text of the invocation I composed and delivered can be found here. Obviously, it represents my personal views and you are free to disagree with my conclusions.

It was subsequently brought to my attention that my actions were criticized here.

I responded here and here, and wound up involved in a bit of a theological discussion about the nature of prayer and "Divine callings" here and here.

Although the initial reactions of other contributors to the site were mixed, I was honored to receive positive feedback on my comments from several of the participants as the exchange progressed.

Politics and Propaganda

I recently received an article by Cathryn Michon entitled "Beyond the Palin" as an email forward. Apparently, the piece has been circulated widely on the Internet, and held up as a very persuasive critique of the McCain-Palin ticket.

As a registered independent with a record of voting for both Democratic and Republican candidates in the past, I am always open to considering the arguments and policy positions of both parties objectively before reaching any particular decision. My political views are not neatly aligned with the platform of either party. I do my best to evaluate the issues at hand and the qualifications of the candidates running for office, without focusing on party affiliations per se.

This being said, I found the Michon article to be filled with hyperbolic rhetoric, logical errors and gross misrepresentations of fact.

As someone who reads both sides of the political story and explores the ideas and opinions of the 'left' and the 'right', I know that this kind of hyped up, factually inaccurate partisan propaganda is generated by both Democrats and Republicans.

You can find plenty of such material directed against McCain, Obama and Biden in cyberspace as well, all of it presented in the same sweeping, self-assured tone and incorporating the same sort of "data" to substantiate its claims. This literature serves the purpose of "firing up" party members in anticipation of a major election. But interpreting "Beyond the Palin" - or any other kind of propaganda - as a weighty piece of journalistic research, rather than a biased (albeit entertaining) diatribe, would be a serious mistake on our part.

I have no intention of endorsing or rejecting any particular political candidate here. I respect every American's right to choose the leader he or she deems most fit for the office of the presidency, and there are reasonable and compelling arguments to be offered on behalf of the policy positions of both contenders.

However, precisely because it is being touted as such a persuasive piece of writing, I would like to take the time to hold "Beyond the Palin" up to the light of critical scrutiny by evaluating its claims and arguments honestly. This, I believe, will demonstrate conclusively that, regardless of your party affiliation or political views, the arguments presented by Michon should not exert any influence on your vote in the 2008 Election.

First, let's look at what Michon says about McCain himself:

"This is a presidential election, the GOP has a disastrous administration and a horrible candidate whose big idea is more of the same. This woman threatens to suck all the oxygen out of the room. She's [Palin's] distracting everyone from the fact that McCain is a terrible candidate and will make a horrible president."

Is it really a "fact" that McCain is a terrible candidate and will make a horrible president? It is certainly the opinion shared by most Democrats, but it is a far cry from a fact. Indeed, according to the most recent polls, more than 50 percent of Americans believe quite the opposite - that McCain is the superior candidate and that the election of Obama would be disastrous. While the fact that the majority appear to favor McCain does not necessarily mean that he is the better man for the job, it certainly should give us pause before we declare that it is a "fact" that he would be a horrible president.

And is it really true that a McCain administration would be "more of the same"? The reality is that McCain has long been known as an independent thinker and a strong-willed leader who never felt the need to mindlessly toe the party line. This is one of the reasons he has never received the presidential nomination in the past, despite a distinguished career in the military and the Senate - he was too controversial, not enough of a "company man" to win over die-hard conservatives.

Remember that 2004 Democratic Presidential Candidate John Kerry was urged by several of his aides to select John McCain as his running mate. Kerry's willingness to even consider McCain is truly astonishing. What better endorsement could there be of McCain's bipartisan attitudes and commitment to serving his country rather than the dictates of his party?

McCain is truly the Lieberman of the Republican Party, someone who has a record of putting conscience and principle before political expediency. The Democrats realized that in 2004, which is why they considered him as a possible VP. The Republicans realized it too, which is why they rejected him as their nominee.

Michon also writes:

"John McCain would make a terrible president. This is a presidential election, not a vice presidential election. The job only becomes relevant if the President dies, and if you've seen John McCain's 2,000 year old mom, I think you'll agree he'll last 8 years."

This is more of the same. Dogmatic pronouncements as to McCain's unfitness for office, plus a gratuitous, irrelevant and frankly offensive reference to his mother.

Let us now examine what Michon claims about Obama, the candidate whom she endorses:

"We should ignore her [Palin]. We should focus on the positives of Barack Obama, his concrete detailed plans for change...his amazing ability to manage people, time and resources. We should focus on his ability to inspire, command respect, and build actual working coalition bridges between entrenched parties. We should focus on his determination to run a respectful, diplomatic campaign about the issues, focused on the difficult task of turning our country around and regaining our reputation abroad....If you believe Obama should be the leader, then follow his lead. Ignore her. Be uninterested in her. Stop letting her turn the election into a combination of Desperate Housewives and American Idol."

I am not sure what the basis is for the claims here concerning Obama's ability to manage people, time and resources. When has he forged any "actual working coalition bridges between entrenched parties"? As a first-term Senator he has had very little experience in Washington, and has very few, if any, accomplishments to his credit. Polls have shown, time and time again, that the average Obama supporter cannot adduce any concrete evidence of his qualification for the position of Commander-In-Chief.

Aside from his very inspiring and uplifting rhetoric - which is a pleasure to listen to - he has not really demonstrated any executive skills in government, he has not effectuated any change or achieved any specific goals. I have heard people say that Obama is wonderful because he voted against the war in Iraq, but this is obviously untrue because he was not even a Senator when the war started! He may have opposed the war; however, despite the fact that his party has a majority in both Houses of Congress, his much-beloved eloquence has not had any impact on US foreign policy whatsoever. In fact, Obama has spent most of his term in the Senate running for President. If you are interested in a more sobering look at Obama's record, this article is a must read.

Has Obama really run a "respectful" campaign? Has he really practiced anything other than the very "politics as usual" that he lambastes in his speeches? When it comes to attacks on McCain, Obama's campaign has taken to belittling his opponent's age and his inability to use email, which is actually the result of the injuries he sustained while serving our country in Vietnam. Obama's campaign managers refer to their candidates image of "transcending" politics as "the brand", an illusion that they maintain by having Obama make friendly and conciliatory comments to the press about his opponent, while sending other campaign representatives forward to do his dirty work.

Finally, is it true that Obama simply ignored the drama surrounding Sarah Palin's selection as the Republican VP candidate? According to this article from the Associated Press, Obama has responded to Palin's growing popularity and the bounce she has lent to the Republican ticket by criticizing her directly and harshly on several occasions. And he has done this over the objections of his own advisers, who are worried that the Obama Brand of "new politics" might be compromised by these attacks.

Now, let us consider what the author of "Beyond the Palin" has to say about Sarah Palin herself:

"If you think running Alaska 's budget is like running America 's budget, think again. Alaska is the Saudi Arabia of America. They're awash in the oil profits that are killing the rest of us. If you think Sarah Palin is not in the pockets of big oil, ask yourself why British Petroleum sponsored her inauguration party. Don't be fooled by the big brag, know that it's a con and move on to the real topic."

The irony of this comment is that while VP Candidate Sarah Palin has not been involved in managing the national budget and has only dealt with the Alaskan one, the Presidential Candidate on the Democratic ticket has not managed any budget since he is completely bereft of executive experience!

The bottom line is that it is good for a VP to possess some real executive experience, which Sarah Palin has. It is silly to downplay the difficulties involved in overseeing an entire city or state's budget. While Alaskan oil may help to prop up its economy, challenges and obstacles of one sort or another are ever-present in business and politics. Gas prices in Alaska, for example, are just as ridiculously inflated in Alaska as they are in the lower 48 states, if not more so. This is undoubtedly a source of economic strain that, among other things, weighs heavily upon the citizens and government of Alaska. Every state of the Union has its benefits, limitations, and hot-button issues, and no place on Earth is a utopia wherein providing governmental leadership and establishing fiscal policy is a piece of cake.

Obviously, we cannot reasonably expect that anyone who comes to assume the office of the Presidency or VP will have run this country (or some other country) in the past. But we should all agree that it is preferable for a person to have at least a solid background in management of a city or state before stepping into the White House. That is the best kind of executive experience we can hope for in a candidate given the circumstances.

Furthermore, a bit of honesty across the board is in order here. All campaigns are financed by big-money sponsors, whether they be corporations or individual donors. This is (regrettably) how our political system works, and all candidates (unfortunately, but perhaps inevitably) wind up feeling beholden to the power brokers who enabled them to reach their offices. There is no way around this reality at the present time - the main incentive for campaign contributors is the potential they are buying to exert influence on the political process should their candidate be elected.

But who is more likely to refuse to cave under political pressure from lobbyists and campaign contributors, and to adopt policy positions that are immoral, unethical or against the national interest? An elder statesman who has demonstrated independent-minded leadership in Washington for decades, weathered storms of partisan power plays, and maintained his integrity and sense of responsibility to his country even in the face of unthinkable pain and suffering in a POW camp? Or a relatively young and unseasoned candidate whose idealism and charisma can only carry him so far, and who, even in the course of a brief campaign, has already shifted his positions dramatically to appease the centrists in his party?

I am playing devil's advocate here, but I hope you see that the case is not all as clear as "Beyond the Palin" would have us believe.

The truth is that Michon's argument contains a fallacious element that it is easy to overlook. She mounts an attack against Palin on the basis of her lack of qualification for the position of VP. Then she moves on to dismiss the importance of a VP candidate altogether, stating that it would only be relevant in the unlikely event of McCain's death. So, should we be alarmed by the prospect of Palin being a heartbeat away from the presidency, or not?

If the possibility of her assuming executive leadership is real, then we should carefully evaluate her political record and competence. On the other hand, if the role of the VP is negligible - something that no one, including Obama, seems to truly believe - then why launch all of these sarcastic and mean-spirited attacks on Palin to begin with? Don't they simply add fuel to the fire that this author is supposedly trying to put out?

I will not move to address the remainder of the missive, which is full of nasty insults, personal attacks and belittling comments directed at Palin. The partisan motives underlying these statements are obvious and in no need of further examination.

As I stated from the outset, I am an independent and I do not intend to endorse any candidate with this message. However, I was deeply offended by the biased and aggressive tone of "Beyond the Palin", not to mention its presentation of false rumors and propaganda as fact. If anything, the methods of persuasion employed by Michon would serve to alienate me from the Obama campaign rather than convincing me to support it. I would have been equally put-off by any column penned by a right-wing loony who distorted the truth about Obama or Biden, and I would have been equally disappointed in those who tried to pass it along as a contribution to the political arena worthy of serious attention.

"Beyond the Palin" certainly does not represent the "New Politics" that Obama himself would advocate. One would think that an Obama supporter who was truly committed to his vision would avoid composing such biased and divisive articles and would instead focus on transcending the evils of self-interested partisanship and fostering unity and cooperation in government and society.

Tisha B'Av Letter

The following is a letter I wrote to my congregation in anticipation of Tisha B'av this coming Sunday. I thought I would share it with the readership of this blog as well:

Dear Friends,

As you all know, Tisha B’av will be observed this year beginning Saturday evening at sunset and concluding Sunday night. Of all the dates marked on the Jewish calendar, Tisha B’av is certainly the most bitter and painful, as it commemorates all of the tragedies that have befallen our people over the past 3000 years. We mourn and fast on Tisha B’av each year to recall the horrific persecution and unspeakable suffering that we have endured since we were first exiled from the Land of Israel in Biblical times.

To be as direct and to the point as possible, I am asking you to fast on Tisha B’av this year.

If you cannot fast for health reasons, please make an effort to take the day seriously. Join us for the prayers in the evening, morning and afternoon. R ead Tisha B’av related materials in whatever language you understand.

Tisha B’av is one of the most important days on the Jewish calendar. The Rabbis compare the stringency of the Ninth of A v to the stringency of Yom Kippur. We are taught that anyone who keeps Tisha B’av properly will merit to see the ultimate redemption, and that, in fact, the observance of Tisha B’av is itself the first step toward that redemption.

I have always felt that, more than any other holiday, Tisha B’av observance expresses genuine commitment to Jewish tradition and nationhood. It is not difficult to entice people to participate in festivities and celebrations. It is not even too hard to convince people to fast on Yom Kippur with the promise that their sins will be atoned for thereby.

But it is quite challenging to try and persuade modern Jews to weep for the destruction of the Temple , to abstain from eating, drinking and enjoying themselves for twenty-five hours and take time to reflect upon the darkest chapters of Jewish history. To do this, you must feel a profound connection to your Jewish past, present and future. You must be willing to be a Jew through thick and thin, during good times and bad times, on days of joy and on days of mourning.

The story is told that Napoleon Bonaparte was walking through the streets of Paris one Tisha B' A v night.

As his entourage passed a synagogue he heard wailing and crying coming from within; he sent an aide to inquire as to what had happened.

The aide returned and told Napoleon that the Jews were in mourning over the loss of their Temple .

Napoleon was indignant! "How come I wasn't informed? When did this happen? Which Temple ?"

The aide responded, "They lost their Temple in Jerusalem on this date 1,700 years ago."

Napoleon stood in silence and then said, "Certainly a people which has mourned the loss of their Temple for so long will survive to see it rebuilt!"

Napoleon’s insight resonates powerfully with a generation that has witnessed the rebirth of Israel and its transformation from an arid and abandoned desert into a vivaciously blossoming Jewish homeland. Granted, much spiritual work is left to be done, but there is no question that the ancient memories kept alive by Tisha B’av fueled the flames of passion that inspired the pioneers who established the Modern state of Israel.

Had the Jewish people lacked a keen sense of their tragic and painful history, had they not heard the piercing cries of desperation, humiliation and loss ringing eternally in their ears, had they not smelled the ashes of charred human remains wafting up from the destruction of the Jewish communities of Europe in the aftermath of World War II, had they not felt the weight of centuries of constant exile, expulsion and persecution upon their hearts, then we would not be where we are today as a nation. Their awareness of the past paved the way to a brighter future for us all.

Unfortunately, quite the opposite attitude seems to be prevalent in our times. Most of us don’t want to think about the terrible events of the recent past – the expulsion of Jews from Arab Lands, the Holocaust, or the Soviet persecutions – let alone those of the distant past.

We don’t want to hear about Hamas and Hizbollah threatening us anymore.

We don’t want to read about suicide bombers spilling the blood of innocent children in pizza shops anymore.

We don’t want to picture vicious terrorists ambushing the vehicles of young parents whose only crime was trying to take Jewish kids to school.

We don’t want to imagine ruthless killers murdering pregnant mothers whose only crime was trying to bring Jewish children into the world.

Indeed, we would prefer to downplay the significance of the dangerous and inflammatory anti-Semitic rhetoric that is rearing its ugly head and spreading quickly throughout Europe and the Middle East as we speak. In this sense we are no different than our ancestors in Biblical and Modern Times who chose to ignore the lessons of history and were thus doomed to repeat it.

So, this year on Tisha B’av, let us abstain from eating and drinking in memory of our fellow Jews – men, women and little children – who were starved to death at the hands of wicked persecutors. It is well known that the Nazis, who deprived their victims in the concentration camps of even the most minimal luxuries, would offer them a sumptuous meal on Tisha B’av every year, just to mock them. In recognition of their heroism in not partaking of those meals, please avoid food and drink on Tisha B’av.

This Tisha B’av, let us refrain from washing our bodies or applying creams and oils to our skin. Who can forget how our persecutors were so careful about their own hygiene and cleanliness while they forced us to live in filth and squalor, transporting us in cattle cars filled with excrement and denying us the most basic human dignity? How can we pamper ourselves when we think of how our innocent brethren were treated?

This Tisha B’av, let us avoid wearing leather shoes to remind ourselves of the long marches that our barely clothed, emaciated, barefoot and shivering brothers and sisters were forced to make through snow and ice in the dead of winter. Feeling the ground under our feet helps us recall just how many comforts we take for granted today.

Observing the restrictions of Tisha B’av brings the deprivation and suffering endured by our brethren into clear relief for us. Over the centuries, our ancestors went through hell on Earth in Israel , Spain , Greece, Portugal , England , France , Morocco, Iraq , Iran , Egypt , Germany , and countless other places. For them, there was no telling when the suffering would end. There was no telling when it might intensify. There was no choice whether or not to be subjected to it.

We, on the other hand, are a generation accustomed to privilege, luxury and comfort. We “choose” whether or not to observe Tisha B’av properly. But don’t we have a moral duty to recognize and mourn the losses our predecessors suffered?

Is it asking too much for us to set aside one day to fast and reflect upon the sacrifices they made and the pain they experienced for the sake of their Judaism?

Does the burden we bear for one day even come close to the ones they were forced to carry for their entire lifetimes?

Most importantly, we must recognize that it is through our acknowledgment of the horrors of our past that we gain a clearer perspective on our future. Mourning the destruction of our Temple and the constant persecutions directed against our communities should remind us of our ultimate priorities in life. It should pull us away from our obsession with imitating or winning the favor of our Gentile neighbors. It should move us to return to God and rededicate ourselves to His service. It should make us pray ever more fervently and work ever more intensively to perfect ourselves and our world.

This year, allow the message of Tisha B’av to make its way into your heart. Open your mind to the possibility of more Torah study and mitzvah performance. Don’t allow the sacrifices made by generations of Jews – men and women, mothers and fathers, adults and children, rabbis and laypersons – to be forgotten. Don’t allow their tears to have been in vain.

It is up to all of us to make sure that the memories of our dark history are perpetuated and that we internalize the lessons these memories are supposed to teach us.

Please join me in mourning for our glorious Temple , for our beautiful Torah, for the trampled dignity of our rabbis and elders and for the precious breath that was stolen from the lungs of our little babies. Don’t let them be overlooked or disregarded. Don’t allow them to be called irrelevant or obsolete.

I hope to see you on Saturday Night at 9:30PM for the Tisha B’av service, and then again on Sunday at 8:30 A M for Shaharit. I strongly encourage you to attend the Holocaust Museum Tour with us at 11:30 A M on Sunday after morning services.

I will also be delivering a class entitled “Is it Possible to Make Sense out of All of our Suffering?”, Sunday afternoon at 6:45PM at Magen David Sephardic Congregation, followed by Minha at 7:30PM.

May this Tisha B’av be a source of genuine intellectual and spiritual growth for us all, so that we can see the words of the prophet Zechariah fulfilled, “The fast of the Fourth Month (Tammuz) and the Fast of the Fifth ( A v) and the Fast of the Seventh (Tishrei) and the Fast of the Tenth(Tevet) shall be for the house of Judah for joy, gladness and cheerful feasts.” A men.

Sincerely Yours,

Rabbi Joshua Maroof

Nehamat Yaaqov 5768

I am proud to once again present "Nehamat Yaaqov", a compendium of the essential laws of the Three Weeks and Tisha B'av. Many thanks to those who provided feedback that was helpful in revising and otherwise improving the work. You can download a PDF version of Nehamat Yaaqov by clicking here. I will also attempt to post the full text on my other blog.

Fasting and Mourning

From the perspective of halakha and also of experience, fasting and mourning share a great deal in common. On a basic level, both involve a somber attitude, a withdrawal from creature comforts, and a tendency to introspection. In terms of observance, there is a significant amount of overlap between the two domains. On major fasts (i.e., Tisha B'av and Yom Kippur) we observe prohibitions on sexual relations, the donning of leather footwear, washing and anointing, and all of these restrictions also apply (although in the case of washing, somewhat less stringently) to an individual who is sitting Shiva for a close relative.

That being said, the halakhic differences between mourning and fasting are equally noteworthy. One is not expected to fast during the period of Shiva - on the contrary, meals are regularly provided to the mourners. On the other hand, additional restrictions on mourners, such as the prohibitions to study Torah or to greet friends, for example, have no parallel whatsoever on Yom Kippur, the most intense fast day of the Jewish calendar. It goes without saying that no tragic occurrence is necessary to precipitate a fast - Yom Kippur is observed even during the best of times and has nothing to do with misfortune.

The fast of Tisha B'av illustrates the mourning-fasting dichotomy nicely, inasmuch as it is a hybrid of the two. On Tisha B'av - and, to a lesser extent, on all of the Rabbinical fasts - we are engaged in mourning the destruction of the Temple. From what we know of the laws of mourning, it would have been at least theoretically possible for the Prophets to institute a day of mourning for the Destruction without incorporating the element of fasting as well. However, for some reason they saw fit to merge fasting and mourning together in the observance of Tisha B'av. The halakhot of the Fast, some of which are derived from Yom Kippur and others from the laws of Shiva, bear witness to the dual nature of Tisha B'av.

So what is it exactly that creates the affinity between mourning and fasting? Why do they share common aspects while differing from one another in several key respects?

Mourning is a natural response to tragedy. When calamity strikes an individual, a family or a community, it tends to place the everyday pleasures we relish in a totally new perspective. We all remember how jarred we were in the aftermath of September 11th, how people (briefly) exhibited a diminished interest in the pursuit of physical and egoistic gratification. Indeed, we would have looked upon anyone preoccupied with his own agenda at that time as callous and arrogant - how could someone be so utterly insensitive to the import of what had befallen us, and simply go about life or business as usual?

This is the sense in which the laws of mourning mandate a withdrawal from physical pleasure. Proper deference to the significance of a loss, whether it be personal or national, is expressed in diminished pleasure-seeking. One who appreciates the seriousness of such a tragedy cannot possibly pursue enjoyments with the same zeal that he did previously. The trivial gratifications that used to draw him seem petty and meaningless when he is faced with the reality of his own mortality and vulnerability. The "finer things in life" do not possess the same allure to a broken soul, now bereft of a precious loved one.

A person who persists in his selfishness despite the endurance of calamity is viewed as morally reprehensible because he is deaf to the lessons that we expect such events to teach him. His enslavement to dreams of power and pleasure makes him utterly insensitive to the precariousness of his own existence and blinds him to the value of the existence of others. Just think of those who, in the wake of 9-11, immediately saw it as an opportunity to scam people in distress and to profit from their misfortune rather than an opportunity to reconsider what is truly important in life.

The mourning we observe on Tisha B'av, and the supreme importance attributed to it in our tradition, is consistent with these ideas. Being sensitive to the distance between the Jewish Nation and God, and focusing our minds on the horrific events that have befallen us in our Exile, must reduce the bounce in our step at least somewhat. Certainly the process should inspire us to withdraw a bit from the comforts and gratifications that usually beckon to us - whether they be physical or intellectual (as in the case of Torah study) - and to give serious thought to the Divine message that is embodied in our history and its implications for us.

One who views the solemn prayers and devotions of Tisha B'av as an unnecessary interference with his lifestyle that cannot be countenanced is surely insensitive to the tragedies that have scarred the Jewish nation over many centuries of exile. He is more interested in the potential for enjoyment in the here-and-now than in reflecting upon the vulnerability and persecution of the Jewish people witnessed to us by history. Why weaken his zest for life by reminding him of these harsh, depressing and possibly even frightening realities?

At the same time, however, Tisha B'av is not only a day of mourning - it is also a Taanit, a day of affliction and fasting. Whereas in mourning we withdraw from the pleasures of this world because their appeal naturally seems to fade in the face of tragedy, in fasting we deliberately detach ourselves from the pursuit of pleasure in order to harness our energies for more transcendent objectives.

A fast need not be connected to any depressing event. It can be a self-imposed regimen for the purpose of individual spiritual development or a nationally observed holiday like Yom Kippur. The purpose of a fast is to enable us to rise above the overwhelming pull of our instincts and to subject them, and our personalities as a whole, to serious analysis and correction. In this way our minds reassert themselves as the governing agents of our action, and our bodily desires are put firmly in check as we evaluate our lives without the comforting distraction of food and drink.

It is now clear why both mourning and fasting involve diminished physical gratification. In the case of mourning, this is a healthy reaction to tragedy and loss. Mourning would not typically lead us to neglect basic necessities like eating and drinking, since even an emotionally bruised psyche requires nourishment.

On the other hand, in the case of fasting, we are engaged in a conscious "affliction" of ourselves. We are actively attempting to remove distractions that might interfere with our process of repentance by sapping our psychological energy or dulling the clarity of our thought. Unlike the in the case of mourning where the change in our relationship with pleasures is a byproduct of our preoccupation with something more important, on a fast day the state of physical deprivation is part of our goal - it is a preparation and a springboard for meaningful introspection and personal transformation. Hence, even eating, drinking and other relatively harmless forms of pleasure are strictly prohibited on major fasts.

In light of this analysis, we have a clearer grasp of the structure and themes of Tisha B'av. The objective of reflection upon the tragic chapters of our history engenders sincere mourning. This, however, is insufficient. Preoccupation with tragedy, however intense, is always short-lived. People devastated by loss can, with the passage of time, get over it and return to life with the same zest for enjoyment they previously possessed. Once the proverbial storm has passed and its effects begin to wear off, such individuals can and do emerge from the experience of loss fundamentally unchanged.

For this reason, Tisha B'av requires not only mourning, but also Taanit - affliction and fasting. This ensures that our meditation on the tragic elements of Jewish history has an impact on our lives and is not in vain.

By linking the mourning of Tisha B'av with fasting, our Sages taught us that the destruction of the Temple and our turbulent existence in Exile are not just depressing realities we are compelled to live with, discuss endlessly and cry about helplessly each year. On the contrary, our acknowledgment of the significance of these episodes in our past should move us to reconsider the direction of our lives and to commit ourselves more sincerely and earnestly to fulfilling our covenant with Hashem. In this way our observance of Tisha B'av will serve to bring us one step closer to the ultimate redemption for which we pray.