קיצור הלכות פסח
Essential Laws of Pesah by Rabbi J. Maroof
איסור החמץ - The Prohibition of Hametz
1. On Pesah we are not permitted to eat or to possess any hametz. This includes any food product that contains one of the five grains (wheat, barley, oats, rye or spelt) or one of their many derivatives, unless it has been properly supervised for Pesah use.
2. In addition to the prohibition of eating and possessing hametz, the Torah prohibits us to benefit from it in any way. Therefore, we may not sell it, present it as a gift or feed it to any animals on Pesah.
3. Containers of condiments and spreads like butter, cream cheese and fruit preserves that have been opened and used with hametz should be thrown out and new ones purchased for Pesah.
4. Since spices, oils and other additives are sometimes poured directly into a pot over the fire and may have absorbed hametz from its steam, one should purchase new, unopened ones for Pesah. However, the old ones do not need to be thrown out or sold, just put away.
5. The prohibition of hametz also requires us to treat all of the pots, pans, utensils and other cookware that have been used with hametz as non-Kosher for Pesah use.
6. In addition to the restriction on eating actual hametz, Ashkenazim also refrain from eating kitniyot (‘legumes’, such as rice, corn, and beans) during Pesah. However, they are permitted to possess kitniyot and may utilize pots, pans, dishes and utensils that have been used with kitniyot.
7. The restriction on kitniyot only applies to foods that are primarily made up of kitniyot. Food products that contain kitniyot as an incidental ingredient and in which the kitniyot are not recognizable, like soft drinks that contain corn syrup, are permitted even for Ashkenazim on Pesah.
8. Sephardim who are accustomed not to eat kitniyot during Pesah may discontinue their custom if they so desire. Ideally, they should ‘annul’ the custom before a Jewish court (bet din).
9. Nowadays, Sephardim who eat kitniyot such as rice that are packaged commercially are not obligated to check them for traces of hametz because the companies that prepare these products have already purified them. However, if one happens to find a grain of hametz mixed in with rice, it must be removed. If one has already cooked the rice, consult a Rabbi about how to proceed (many factors are involved).
10. Sephardim are permitted to eat ‘egg matza’ on Pesah, provided that it is prepared under proper supervision. Ashkenazim only allow egg matza for the sick and elderly who cannot digest regular matza.
11. Some authorities permit both kitniyot and egg matza even for Ashkenazim on Erev Pesah.
12. Items that are not edible, such as shoe polish, aluminum foil, glue, cosmetics, toiletries, shampoos and medicines do not need to be kosher for Pesah (or in general), because they are not foods. Pet food, however, must be kosher for Pesah, because it is considered an edible item.
13. The prohibition of eating hametz will begin on the eve of Pesah – Monday, March 25th - in Rockville, Maryland at 11:11 AM this year. The prohibition to possess, sell or otherwise benefit from hametz will begin at 12:12 PM.
בדיקת חמץ- The Search for Hametz
1. On the night before Pesah begins – this year, Sunday, March 24th - every Jew is required to search their property for any hametz. The search should be a genuine, serious inspection for hametz, not a ritualistic walk through the house with a feather and a candle.
2. The search for hametz should begin twenty minutes after sunset or as soon as possible thereafter.
3. Before the search, we recite the appropriate beracha (found either in the Haggada or Pesah prayerbook) and proceed to inspect all areas that we may have brought hametz into during the year. This includes our homes, cars, offices, coat pockets, etc.
4. A flashlight should be used during the search so that one can inspect all of the necessary areas with sufficient lighting.
5. There is no need for ‘spring cleaning’ during the search for hametz. One should concentrate on finding substantial pieces of hametz (like a cookie or pretzel) rather than sweeping up crumbs. If there is extra time, removing even smaller bits of hametz is an enhancement of the mitzvah.
6. After the search for hametz, one should gather all the hametz one intends to save for dinner or breakfast and keep it in one place.
7. When the search for hametz is concluded, one must say the nullification of hametz (‘bittul hametz’) formula found in the Haggada or Mahazor. The nullification statement is repeated in a slightly different form in the morning, right after one destroys or eats the last of one’s hametz.
8. If one is going away for the holiday before the night of the search but is leaving less than a month before Pesah one must conduct a proper search for hametz without a beracha on the last night that one is still home. One should recite the nighttime ‘bittul hametz’ formula immediately after the search, but should wait until erev Pesah to make the daytime “bittul” statement.
ערב פסח - The Eve of Pesah
1. On the eve of Pesah – this year, Monday, March 25th - it is prohibited to eat matza, so that the matza eaten at the seder will be special. Egg matza is permitted for Sephardim as well as for those Ashkenazim who are lenient in this matter on Erev Pesah.
2. It is customary that every firstborn male fasts on the eve of Pesah. The fast may be broken if one attends a ‘Siyum Masechet’, a celebration held when somebody completes the study of an entire tractate of the Talmud.
3. Where possible, first born females should attend the Siyum as well, since many authorities maintain that they are also obligated to fast.
4. One is not permitted to begin work projects that are very involved after midday on Erev Pesah so that one can fully devote one’s energy to preparing for the seder.
5. Beginning about two and a half hours before sunset on Erev Pesah, one is not permitted to eat the equivalent of a meal (even of egg matza), so that he/she will be hungry enough to enjoy dining at the seder. Snacks of fruits and vegetables are permitted.
הכשר כלים -Kashering Vessels
1. Many people keep separate sets of cookware and utensils for Pesah use. If, however, one wishes to use one’s year-round kitchenware for Pesah, it must first undergo a process of ‘kashering’. In order to avoid complications, it is best to complete this process before hametz becomes prohibited (i.e., before 11:11 AM on March 25th this year).
2. Only metal, stone, wood and plastic vessels can be kashered. Items made from earthenware, such as china, cannot be kashered.
3. Sephardim do not require any kashering for glass or Pyrex vessels and are permitted to use them after a thorough cleaning. Ashkenazim treat these items like earthenware and prohibit their use for Pesah unless they have been used exclusively with cold food.
4. The method used to kasher an item is always based on the way in which the item is used. A vessel that is used for cooking liquidy substances, such as a pot, should be kashered by boiling water in it and then dropping a hot rock or hot piece of metal into it so that it boils over on all sides. Utensils such as soup ladles and carving knives that are placed directly into hot pots are kashered by completely submerging them in a pot filled with boiling water. Serving platters and strainers that have food poured onto them from hot pots are generally kashered in this way as well.
5. After kashering a vessel with boiling water, it is customary to rinse the item off with cold water.
6. Customs differ with regard to kashering vessels that are used for eating hot food but have no direct contact with hot cookware (for example, forks, spoons, knives, etc.) Sephardim may kasher these utensils by cleaning them thoroughly and then running them through a regular cycle in a kosher-for-Pesah dishwasher. Ashkenazim require all vessels that come into contact with hot food to be kashered through placement in a pot of boiling hot water.
7. According to Ashkenazic practice, a vessel must be left unused for 24 hours before being purged with boiling water for Pesah use. Sephardim are only required to observe this stringency in two cases: (1) when kashering a microwave and (2) when kashering meat and dairy vessels together in the same vat. However, it is meritorious for Sephardim to follow the stringent practice in all cases if possible.
8. Before a vessel can be kashered with boiling water, it must be totally clean. When cleaning a vessel to prepare it for kashering, one may come across food substances that adhere to it and cannot be removed. In such cases, simply apply a caustic cleaner such as bleach or detergent to the substance in order to render it inedible.
9. A vessel upon which dry food is directly placed to cook, like a grill or baking pan, should be kashered by cleaning it carefully and then heating it until it is red hot (libun). This is the most intense form of kashering, and vessels kashered in this way do not need to be left unused for 24 hours beforehand.
10. Vessels used for cold food only, such as goblets for Kiddush or cups used for cold drinks, need only to be rinsed with water and are permitted for Pesah use.
11. According to Sephardim, if a vessel is used in different ways at different times, the method of kashering that is applied will follow the primary usage. For example, if a pot normally used for cooking liquidy foods were used for dry cooking once or twice, it would still be kashered by boiling water inside. Similarly, if a fork normally used for eating was used to stir a pot over the fire a couple of times, it could still be kashered by a run through the dishwasher. However, if the vessel was used in a more intense way than usual during the past 24 hours, the more intense method of kashering must be applied.
12. Ashkenazim always kasher based on the most intense way that the vessel has been used with food, even if it has been used that way only once. Therefore, in the two cases mentioned in Law #11, the pot would need to be heated until red hot and the fork would need to be placed in a pot of boiling water.
13. If one carefully cleans one’s oven racks and covers all food placed in the oven with single sheets of tin foil, there is no need to kasher the oven because there is no way for food cooked in the oven to absorb hametz from it.
14. If one does decide to kasher an oven, self-cleaning is perfectly acceptable. If one’s oven does not have a self-cleaning option, one should carefully clean the racks and walls of the oven and then - after leaving it unused for 24 hours - place the oven on its highest temperature setting for one hour.
15. For Sephardim, the grates on which pots are placed on a gas or electric stovetop need only to be spotlessly cleaned to be kosher for Pesah. As an added measure of stringency, some Sephardim also place them into a pot of boiling hot water.
16. After cleaning the grates, Ashkenazim are required to heat them to the temperature at which a tissue that touched them would ignite.
17. Sephardim may kasher dishwashers, regardless of the material they are made of, by leaving them unused for 24 hours and then running them (without dishes inside) through at least one complete cycle with detergent. Ideally, for Ashkenazim, three complete dishwasher cycles should be run (only one needs to include detergent). The racks do not need to be changed.
18. For Sephardim, sinks, countertops and tabletops require nothing more than a careful cleaning to be kosher for Pesah (however, please be sure to consult Law #20.) Some Sephardim are stringent with sinks and, in addition to cleaning them, pour boiling hot water over them
19. Ashkenazim are advised not to use their sinks, countertops or tabletops without kashering them first. They should either (1) not use these items with anything hot for 24 hours and then pour boiling water over them OR (2) simply clean and then cover them.
20. If a sink, countertop, tabletop or stove grate is known to have had contact with hot hametz during the past 24 hours, then Sephardim are required to kasher them according to the same standards as Ashkenazim.
21. Dish sponges and toothbrushes should be cleaned thoroughly with hot water or replaced for the holiday.
22. A microwave can be kashered by leaving it over for 24 hours, cleaning the inside thoroughly and then heating a dish of water in the microwave until it is filled with steam.
23. Refrigerators and cabinets need only to be wiped down with water to be kosher for Pesah. Dish strainers on which clean dishes are placed to dry do not require any kashering at all.
24. If one is not planning on using a particular vessel or appliance for Pesah, it does not require any kashering. Non-Pesah vessels should be cleaned and put away, preferably in a cabinet that is taped up or locked.
ליל הסדר - The Seder Night
1. One may not begin the Pesah Seder until at least 45 minutes after sunset.
2. Men, women and children are obligated to fulfill all the mitzvot of the night. It is especially important for children to have the Haggada explained to them.
3. The custom of Sephardim is to use red wine for the Four Cups, even if superior white wine is available. The custom of Ashkenazim is to use red wine unless a superior white wine is available.
4. The minimum amount of wine that must be contained in each of the four cups is approximately 3 fluid ounces. One must drink more than half of each cup (about 1.6 fl. oz.) to fulfill the mitzvah.
5. Almost any vegetable may be used for karpas, provided that its blessing is bore peri ha-adama. One should make sure that any vegetables eaten at the Seder (and all year round) have been carefully inspected for bugs.
6. It is preferable to use handmade matza shemura for the Seder. However, machine-made shemura is also acceptable.
7. It is ideal to use Romaine lettuce for Maror.
8. Everyone participating in the Seder is required to lean to the left when drinking any of the four cups or eating the matza, korech, or the afikoman. If a man forgot to lean while performing one of the mitzvot he must go back and redo it. Women may be lenient and need not repeat the mitzvah.
9. Sephardim recite the beracha of Borei Pri Hagefen only on the first and third cups. Ashkenazim say a beracha on all four cups.
10. The most essential part of the Haggada is “Rabban Gamliel Haya Omer”, in which the special mitzvot of the night are explained.
11. The minimum amount of matza that must be eaten for each mitzva is a little more than one third of a medium size handmade matza. However, for motzi matza on the first night, one should eat at least half of a handmade matza. The minimum amount of maror one must eat for each mitzvah is approximately 28 grams.
12. One should make every effort to complete the entire Seder, including Hallel, before “midnight” (in Rockville this year, 1:15 AM). If this is not possible, one should at least eat the afikoman before this time.
Friday, March 08, 2013
Saturday, November 10, 2012
Invocation for Veterans Day 2012
I was honored to be invited by the City of Rockville to deliver the invocation at the Veterans Day Ceremony tomorrow. Here is the text I composed for the occasion:
Almighty God, we gather today to honor the beloved veterans
of the Armed Forces of the United States of America, brave men and women who
have fought valiantly to defend our freedoms and to preserve our liberties. We are
humbled by their commitment, their patriotism and their courage. We are inspired by their selfless sacrifices
and their indomitable spirit.
Please God, grant our veterans strength and support so that
they may continue to serve as examples of true heroism for us and for our
children. Heal those who have been wounded physically or emotionally and
comfort those who have suffered loss. Bless the faithful and devoted families of
our veterans with good health and success; watch over them and protect them
always.
As for the citizens of this great Nation, implant in our
hearts wisdom, discernment and compassion, so that we may acknowledge and
appreciate all that we have received from our veterans and so that we pay
fitting tribute to their service. May we be ever mindful of our obligation to
treat them with the full measure of respect to which their deeds have entitled
them. Let us never take our lives, our freedoms or our civil rights for
granted.
As for our active servicemen and women, wherever they may be
- on land, in the air or at sea - protect them, shield them, and bring them
home to their families speedily and unharmed. Let their battles for the sake of
human dignity, justice and democracy be victorious, and may their principled and
noble conduct illuminate our world and enlighten its inhabitants.
As for those revered men and women who have lost their lives
in service to our country, bless their souls and their memories forever. Preserve
their names, their families and the legacy of their heroism for generations to
come. Console the bereaved – parents, spouses, siblings and children left
behind - who continue to mourn their absence.
We seek not war but peace, not discord, but harmony and
brotherhood. Creator of the Universe Who makes Peace on High, do not let the
sacrifices of our veterans be in vain. Help
the United States of America to lead its fellow nations in the quest for true
and lasting peace on Earth, and may we be fortunate enough to witness the
fulfillment of the prophecy of Isaiah, “and they shall beat their swords into
plowshares, and their spears into pruning hooks; nation shall not lift up sword
against nation, neither shall they learn war anymore.”
May this be the will
of God, and let us say, Amen.
Friday, November 02, 2012
Washington Jewish Week on Marriage Equality
As you may or may not know, in the State of Maryland, several referendum questions will be presented to voters in the ballot box on Election Day. Question #6 asks the voter whether he or she supports "marriage equality" - in other words, whether we believe that the government should grant gay marriage the same status and recognition as traditional marriage in our state.
In its latest edition, the Washington Jewish Week ran a piece entitled "The Kashrut of The Questions", in which members of the staff attempt to identify the proper "text-based" and/or "Jewish" way to vote on several of the issues (a number of them, including one that will further legalize gambling and allow casinos to operate in Maryland, have a moral as well as a political dimension).
It is worth a quick read of the piece to get a sense of the surprisingly cavalier approach that was taken to these very sensitive subjects. To the casual reader it is immediately obvious that, rather than research these topics from a Torah standpoint, the authors made up their own minds and then searched for Jewish texts and/or scholars to support their opinions.On the issue of "Question #6", for example, the paper unequivocally states that the Torah and Jewish community fully supports marriage equality and that those who want to vote Jewishly based on Jewish texts should support it...In response, I wrote this:
Dear Editor,
I was profoundly dismayed to read the pre-election editorial piece in which your staff presented their conclusions as to the proper and text-based "Jewish view" on the various referendum questions that are set to be decided by Marylanders in the ballot box this Election Day.
In particular, I thought it was irresponsible and inappropriate for the Washington Jewish Week to speak for the "Jewish Community" and "the Torah" in its support for so-called marriage equality, without mentioning so much as a single dissenting viewpoint.
While correct in noting that companionship is a value promoted by the Torah, the author of the column failed to mention the most basic principle of all - namely, the fact that the homosexual lifestyle is clearly and unequivocally forbidden by Jewish law, both for Jews and Gentiles.
It is unfair and offensive of the paper to claim to represent the Jewish community as a whole - which should include those among us who are Orthodox, traditional and Sephardic - when its political and ideological views are squarely at odds with many of ours.
Personally, I am opposed to discrimination and prejudice in all forms and I strongly condemn any and all gay-bashing. I believe that all American citizens should enjoy the same civil rights and that our government should establish rules and regulations for domestic partnerships (not marriages) that do not involve endorsing, validating or rejecting anyone's values, inclinations or personal choices. I would prefer if our legislatures didn't handle marriage at all, restricting themselves to civil and domestic arrangements and leaving concepts like "marriage" to religious and social orders to define and regulate.
Moreover, I support efforts to make sure that Jews of all backgrounds and orientations have a home in the synagogue, whether or not their lifestyles are consistent with the principles upon which it is founded.
Nevertheless, I stand by the Torah's definition of marriage and believe that it is an eternal, universal and inviolable one. I do not believe that it is the government's place to redefine a sacred and time-honored institution by legislation or referendum in this manner. And I know that I speak on behalf of many laypersons and leaders of the Orthodox and Sephardic community as well.
In the future, kindly refrain from implying that the views and opinions of your editorial staff accurately represent those of the Torah or the Jewish community and please do not encourage people to act or vote based on a vision of Judaism that is purely your own and with which many of us vehemently disagree.
Sincerely Yours,
Rabbi Joshua Maroof
In its latest edition, the Washington Jewish Week ran a piece entitled "The Kashrut of The Questions", in which members of the staff attempt to identify the proper "text-based" and/or "Jewish" way to vote on several of the issues (a number of them, including one that will further legalize gambling and allow casinos to operate in Maryland, have a moral as well as a political dimension).
It is worth a quick read of the piece to get a sense of the surprisingly cavalier approach that was taken to these very sensitive subjects. To the casual reader it is immediately obvious that, rather than research these topics from a Torah standpoint, the authors made up their own minds and then searched for Jewish texts and/or scholars to support their opinions.On the issue of "Question #6", for example, the paper unequivocally states that the Torah and Jewish community fully supports marriage equality and that those who want to vote Jewishly based on Jewish texts should support it...In response, I wrote this:
Dear Editor,
I was profoundly dismayed to read the pre-election editorial piece in which your staff presented their conclusions as to the proper and text-based "Jewish view" on the various referendum questions that are set to be decided by Marylanders in the ballot box this Election Day.
In particular, I thought it was irresponsible and inappropriate for the Washington Jewish Week to speak for the "Jewish Community" and "the Torah" in its support for so-called marriage equality, without mentioning so much as a single dissenting viewpoint.
While correct in noting that companionship is a value promoted by the Torah, the author of the column failed to mention the most basic principle of all - namely, the fact that the homosexual lifestyle is clearly and unequivocally forbidden by Jewish law, both for Jews and Gentiles.
It is unfair and offensive of the paper to claim to represent the Jewish community as a whole - which should include those among us who are Orthodox, traditional and Sephardic - when its political and ideological views are squarely at odds with many of ours.
Personally, I am opposed to discrimination and prejudice in all forms and I strongly condemn any and all gay-bashing. I believe that all American citizens should enjoy the same civil rights and that our government should establish rules and regulations for domestic partnerships (not marriages) that do not involve endorsing, validating or rejecting anyone's values, inclinations or personal choices. I would prefer if our legislatures didn't handle marriage at all, restricting themselves to civil and domestic arrangements and leaving concepts like "marriage" to religious and social orders to define and regulate.
Moreover, I support efforts to make sure that Jews of all backgrounds and orientations have a home in the synagogue, whether or not their lifestyles are consistent with the principles upon which it is founded.
Nevertheless, I stand by the Torah's definition of marriage and believe that it is an eternal, universal and inviolable one. I do not believe that it is the government's place to redefine a sacred and time-honored institution by legislation or referendum in this manner. And I know that I speak on behalf of many laypersons and leaders of the Orthodox and Sephardic community as well.
In the future, kindly refrain from implying that the views and opinions of your editorial staff accurately represent those of the Torah or the Jewish community and please do not encourage people to act or vote based on a vision of Judaism that is purely your own and with which many of us vehemently disagree.
Sincerely Yours,
Rabbi Joshua Maroof
Sunday, October 28, 2012
Derekh Hokhma - The Way of Wisdom
I am pleased to present my translation of Derekh Hokhma, The Way of Wisdom, written by the illustrious Rabbi Moshe Hayyim Luzzatto. Rabbi Luzzatto, better known as the Ramchal, is perhaps most famous for his classic ethical work, Mesilat Yesharim. In Derekh Hokhma, which is structured as a dialogue between a teacher and a student, the Ramchal lays out a philosophy and methodology of Torah study that clarifies the purpose of learning and the proper prioritization of subject matter therein.
After discussing his general vision he works out the particulars of which subjects and texts should be learned, why they should be learned, in what order they should be learned, according to what method they should be learned and to what extent each respective area should be learned.
It is a brief and deceptively simple work that is enormously insightful; it is a guide to Torah Study the same way that Mesilat Yesharim is a guide to ethical and religious conduct. You can find my translation here.
After discussing his general vision he works out the particulars of which subjects and texts should be learned, why they should be learned, in what order they should be learned, according to what method they should be learned and to what extent each respective area should be learned.
It is a brief and deceptively simple work that is enormously insightful; it is a guide to Torah Study the same way that Mesilat Yesharim is a guide to ethical and religious conduct. You can find my translation here.
Thursday, October 25, 2012
The Rabbi's Elephant
Many people have already viewed "The Rabbi's Daughter", a moving film that offers the viewer a glimpse of the lives of three young women whose fathers are prominent Orthodox Rabbis but who themselves are no longer religiously observant. The movie is powerful and should not be missed. One cannot help but feel empathy for the estranged daughters who struggle to remain connected with and win acceptance from their families as well as for the parents who must be profoundly disappointed in their children's choices yet continue to love and support them.
Commentary on the video has astutely observed that the Rabbinic fathers are cast in a rather positive light as sensitive and caring parents. Others have pointed out that at least two of the three daughters featured in the film have strong artistic, even "hippie-like" tendencies, and that these qualities may have made any attempt to fit them into the Orthodox mold an even greater challenge.
However, no one has yet addressed the most obvious and most troubling issue of all, the elephant sitting smugly in the corner of the room: All three children showcased in the movie are daughters, not sons.
These young women are expected to dress a certain way and to behave a certain way. The external measures of conformity for Orthodox women are very strict. A woman's irreligiosity is palpable and perceivable - all she needs to do is wear pants or short sleeves, for example, and anyone who sees her will immediately conclude that she has left the Orthodox fold.
Were any of these daughters not a daughter but a son, he could conceal his ideological departure from the belief system of his family with little more than a baseball cap. Men who leave Orthodoxy can hide it with minimal effort and probably do, keeping their changes of heart to themselves.
But there is another, more significant aspect to this disturbing picture. After all, a "rabbi's son" is held to higher standards and experiences communal pressure just like a "rabbi's daughter"; however, for the son, there are benefits as well - he is held in high esteem as well!
The son may decide to follow in his father's footsteps and become a rabbi, teacher or community leader. He can pursue Torah learning opportunities of the highest caliber, attend the best yeshivot and perhaps one day inherit his father's position. There is a place for a rabbi's son in the Orthodox community.
The male offspring of a rabbi experience more than just the pressure, restrictions and standards that their female counterparts endure. Expectations of greatness are formed, hopes are hoped and dreams are dreamt for the rabbi's son and what he may become.
Not so for the rabbi's daughter. She is not held up on any pedestal, except insofar as marriage prospects are concerned. She is not hailed as a scholar or a prodigy. Her position in the rabbi's family doesn't prepare her for or lead her down any clear career path. For obvious reasons, she would be discouraged from and even condemned for considering anything remotely similar to the career path of her father.
This, I believe, is the crux of the problem. Where is the rabbi's daughter to go? What place is there for her in the Orthodox world? Beyond the responsibilities, the pressure, and the stress of growing up with the label "rabbi's daughter" permanently emblazoned upon her identity, what does she have to show for it, where does it leave her?
It is particularly ironic that the same week "The Rabbi's Daughter" is making waves on the Internet, Rav Aviner - who is prominently and sympathetically featured, with his daughter Tamar, in the video - is also in the news for this.
I have tremendous respect for Rav Aviner and it is not for me to criticize his halakhic analysis (as a Sephardic Rabbi, I follow the view of Chief Sephardic Rishon Letsion HaRav Uzziel Z"L that it is permitted for women to serve in the government as democratically elected representatives). However, from a philosophical perspective, it is hard to overlook the connection between these media reports. After all, it stands to reason that Rav Aviner's view of women in general has exerted an influence on the way in which he has raised and educated his daughter. This, in turn, has undoubtedly contributed to the spiritual and emotional dilemma in which his daughter now finds herself.
There is little room for doubt that barring women from the world of Torah and denying them the opportunity to contribute their spiritual talents to our communities in some recognized capacity is a disservice to them. Truthfully, all of our daughters are at an innate disadvantage because of our failure or our tacit refusal to make room for them in our midst.
Precisely because of the fact that so many doors are open to women in our society and so many other options are made available to them, we cannot content ourselves with moving over a little so that they can squeeze in at the far end of someone else's bench. That's as good as saying "you can rest here temporarily but you're not really welcome here, find somewhere else to sit as soon as possible."
Instead, we must identify and sanctify a bona fide place for Orthodox Jewish women, a spiritual path and destination that belongs to them and that grants them the dignity of belonging, a goal for which they can yearn and an objective toward which they can strive.
Otherwise, the highly talented young women of this generation will find their potential both unacknowledged and unfulfilled and will feel themselves stifled, frustrated and shut out of our community. And if there is one lesson we can learn from the video, it is that, in the end, the Rabbis' daughters will suffer the most.
Commentary on the video has astutely observed that the Rabbinic fathers are cast in a rather positive light as sensitive and caring parents. Others have pointed out that at least two of the three daughters featured in the film have strong artistic, even "hippie-like" tendencies, and that these qualities may have made any attempt to fit them into the Orthodox mold an even greater challenge.
However, no one has yet addressed the most obvious and most troubling issue of all, the elephant sitting smugly in the corner of the room: All three children showcased in the movie are daughters, not sons.
These young women are expected to dress a certain way and to behave a certain way. The external measures of conformity for Orthodox women are very strict. A woman's irreligiosity is palpable and perceivable - all she needs to do is wear pants or short sleeves, for example, and anyone who sees her will immediately conclude that she has left the Orthodox fold.
Were any of these daughters not a daughter but a son, he could conceal his ideological departure from the belief system of his family with little more than a baseball cap. Men who leave Orthodoxy can hide it with minimal effort and probably do, keeping their changes of heart to themselves.
But there is another, more significant aspect to this disturbing picture. After all, a "rabbi's son" is held to higher standards and experiences communal pressure just like a "rabbi's daughter"; however, for the son, there are benefits as well - he is held in high esteem as well!
The son may decide to follow in his father's footsteps and become a rabbi, teacher or community leader. He can pursue Torah learning opportunities of the highest caliber, attend the best yeshivot and perhaps one day inherit his father's position. There is a place for a rabbi's son in the Orthodox community.
The male offspring of a rabbi experience more than just the pressure, restrictions and standards that their female counterparts endure. Expectations of greatness are formed, hopes are hoped and dreams are dreamt for the rabbi's son and what he may become.
Not so for the rabbi's daughter. She is not held up on any pedestal, except insofar as marriage prospects are concerned. She is not hailed as a scholar or a prodigy. Her position in the rabbi's family doesn't prepare her for or lead her down any clear career path. For obvious reasons, she would be discouraged from and even condemned for considering anything remotely similar to the career path of her father.
This, I believe, is the crux of the problem. Where is the rabbi's daughter to go? What place is there for her in the Orthodox world? Beyond the responsibilities, the pressure, and the stress of growing up with the label "rabbi's daughter" permanently emblazoned upon her identity, what does she have to show for it, where does it leave her?
It is particularly ironic that the same week "The Rabbi's Daughter" is making waves on the Internet, Rav Aviner - who is prominently and sympathetically featured, with his daughter Tamar, in the video - is also in the news for this.
I have tremendous respect for Rav Aviner and it is not for me to criticize his halakhic analysis (as a Sephardic Rabbi, I follow the view of Chief Sephardic Rishon Letsion HaRav Uzziel Z"L that it is permitted for women to serve in the government as democratically elected representatives). However, from a philosophical perspective, it is hard to overlook the connection between these media reports. After all, it stands to reason that Rav Aviner's view of women in general has exerted an influence on the way in which he has raised and educated his daughter. This, in turn, has undoubtedly contributed to the spiritual and emotional dilemma in which his daughter now finds herself.
There is little room for doubt that barring women from the world of Torah and denying them the opportunity to contribute their spiritual talents to our communities in some recognized capacity is a disservice to them. Truthfully, all of our daughters are at an innate disadvantage because of our failure or our tacit refusal to make room for them in our midst.
Precisely because of the fact that so many doors are open to women in our society and so many other options are made available to them, we cannot content ourselves with moving over a little so that they can squeeze in at the far end of someone else's bench. That's as good as saying "you can rest here temporarily but you're not really welcome here, find somewhere else to sit as soon as possible."
Instead, we must identify and sanctify a bona fide place for Orthodox Jewish women, a spiritual path and destination that belongs to them and that grants them the dignity of belonging, a goal for which they can yearn and an objective toward which they can strive.
Otherwise, the highly talented young women of this generation will find their potential both unacknowledged and unfulfilled and will feel themselves stifled, frustrated and shut out of our community. And if there is one lesson we can learn from the video, it is that, in the end, the Rabbis' daughters will suffer the most.
Monday, October 22, 2012
Why The "Bar Mitzvah" Must Go
It is a well-known fact that many families maintain their synagogue membership only to ensure that their children will be able to have a Bar/Bat Mitzvah ceremony when they come of age. This is particularly true among non-traditional or generally unaffiliated Jews; parents who are disinterested in religion per se may still feel a sense of obligation to see to it that their offspring experience this rite of passage in one form or another, and that means joining a congregation of some sort.
Without a doubt, the draw of the Bar/Bat Mitzvah provides an opportunity for the synagogue community to connect with and engage many children and adults who would otherwise have no involvement with Judaism, Jewish learning or Jewish practice. In this sense, the conventional institution of the Bar/Bat Mitzvah is a positive thing; at the very least, it persuades Jews who are quite distant from their religion to enter the realm of Jewish community and participate in synagogue life.
Nevertheless, it is equally well-known that many such families abruptly terminate their involvement with their chosen congregations as soon as the Bar/Bat Mitzvah obligation has been met. The event has no discernible long-term effects. Most of the time, the Bar/Bat Mitzvah child, now a young man or woman, has not been inspired to continue his/her attendance at services or study of Torah.
On the contrary, it is frequently the case that the "graduate" of the Bar/Bat Mitzvah course is left with an antipathy to synagogue, is haunted by terrible memories of the stress, rote drilling and gloom associated with the demands of practice and preparation for the big day, and is tremendously relieved to know that it is all over.
Why is it that the Jewish community routinely botches this golden opportunity to engage unaffiliated families? Why is it that we fail to inspire the youngsters in our Hebrew Schools and Bar/Bat Mitzvah classes? How come this momentous rite of passage that our children absolutely MUST experience (or endure) leaves them running away from, instead of running in pursuit of, more Judaism and more Torah?
I believe the problem is not the concept of the Bar Mitzvah, but the conventional form of the Bar Mitzvah: specifically, the notion that the student's goal should be to memorize and chant the Torah portion and Haftara and then deliver a token speech. One need not look far beyond the surface to see that the Bar Mitzvah ceremonies of today do not reflect and actually contradict many of the values that we teach and emphasize in Torah contexts. The format of the Bar Mitzvah fails us in three respects:
1. Improper Emphasis on Public Performance - Today's Bar Mitzvah is all about showbusiness and pageantry. (I am speaking of the synagogue service, not the ridiculously lavish parties, the shallowness of which speaks for itself.) The Bar Mitzvah is preparing for a well-attended public performance during which he will showcase himself. The personal growth, knowledge and character of the Bar Mitzvah are not highlighted. The focus is exclusively on the external trappings of religion, even when those superficial trappings are entirely devoid of substance.
Moreover, in Orthodox, traditional and Sephardic synagogues, this transforms the Bar Mitzvah into a ceremony of exclusion - boys have the opportunity to "shine", to do what everyone seems to think is important and worthy of effusive accolades, while girls are summarily denied that privilege. This problem has sent many Modern Orthodox in search of creative ways to allow young women to participate in synagogue services in a more public fashion; however, as I have argued previously, I do not think this is the correct approach.
2. Meaningless Preparation - I spend several hours a week preparing students for Bar Mitzvah at my synagogue, and several hours more lamenting what a waste of time it is. The process of repetition and rote memorization is boring and spiritually deadening for both student and teacher. There is no intellectual stimulation, no give-and-take, no excitement. It doesn't lead the learner to a deeper connection with Torah nor to an understanding of the significance of the portion being read. It is the ultimate example of a מצות אנשים מלומדה, a mindless regimen performed out of habit, which our Prophets continually warned us against. And it is the visceral distaste for this painful and empty routine that sends young men running from the synagogue once their Bar Mitzvah is over!
3. No Lasting Results - Teaching a youngster once a week for a year so that he can read one parasha or haftara seems like quite an accomplishment. When the resulting performance is a flawless one, lots of praise is heaped on the performer and his tutor. However, in reality, it is all a disheartening illusion. The Bar Mitzvah has gained nothing enduring from his year of study. He hasn't emerged a better person or a better Jew. He hasn't internalized any knowledge that will enrich his life, deepen his thought or inform his conduct. The skill he has spent one year acquiring will quickly evaporate from lack of practice and lack of interest. On the off chance that he shows up on the same Shabbat in subsequent years, he may be able to provide an encore performance - but even that is never quite as good as the first one, it is rusty from neglect.
For these three reasons and more, I am calling upon the leaders of the Jewish community to abolish the format of the "Bar Mitzvah" as we know it. It will be difficult; we will likely meet with fierce resistance. The synagogue "stage parents" who have patiently awaited their children's moment in the limelight will find much to oppose in this suggestion. But if we are genuinely concerned with the future of the Jewish people and we are committed to saving the next generation of young men and women, it is incumbernt upon us to act now!
What will replace the Bar/Bat Mitzvah ceremonies? How can we merely dispense with such an important rite of passage, a signature life cycle event in our communities? I would like to suggest the following:
Instead of a performance, instead of preparing a child for twelve months so that he can read a parasha for less than an hour, let's require every Bat/Bat Mitzvah student to participate in a course of serious Torah study for one full year.
We can require the boys and girls in our communities to study - at the very minimum - their entire Bar/Bat Mitzvah parasha (or some other relevant Jewish text, as deemed appropriate) in depth, with the Rabbi or a qualified tutor, and to explore its themes, its commentaries, its difficulties, its message...How beautiful it would be were a Bar or Bat Mitzvah to have the experience of genuine one-on-one Torah study, guided by a seasoned teacher, once a week for a whole year! What a transformative process it would have the potential to be, how it would encourage intellectual exchange and the formation of close bonds between student and tutor/rabbi, and how it would engage the mind, heart and soul of the youngster with Judaism and Jewishness at a level we can hardly imagine...
This would be a worthwhile and substantial investment in the child and their relationship with Torah and would be an outstanding substitute for the enormous but ultimately futile investments we have already been making in the "Bar Mitzvah" - an event that unfortunately makes little or no contribution to the religious education or Jewish identity of the participants.
This revolutionary approach to the Bar/Bat Mitzvah would yield the following benefits:
1. The Concept of Siyum - The completion of a course of Torah study would be a true occasion for celebration. Putting all pomp, circumstance and pageantry aside, it would signify a real graduation, a new stage of growth reached in the intellectual and spiritual life of the student.
2. Relationships Formed - The Bar/Bat Mitzvah would have the opportunity to form a deep and lasting bond with his/her teacher. Rather than a simple, mechanical "tutoring" arrangement that ends with the passage of the Bar/Bat Mitzvah date, the shared experience of Torah study and the exchange of ideas would foster a relationship with the potential to withstand the test of time - the tutor is now a mentor, a confidante. The possibility that student and teacher might stay in touch for decades afterward and continue to interact with one another meaningfully is not at all far-fetched.
3. Authentic Experience - This model of Bar/Bat Mitzvah training would expose the child to the beauty of Torah and Judaism in all of its richness, with no repetitive, brain-numbing practice to carry out at home. It would open the mind and heart of the pupil to everything Judaism has to offer, in an intimate, warm, one-on-one setting.
4. Meaningful Results - The insights gained in Torah study may stay with a student for a lifetime. The Bar/Bat Mitzvah will walk away with new ideas, principles and values that he or she can apply to real-life situations inside and outside of the synagogue. And when the students experience the sheer enjoyment of Torah study and intellectual discovery, when they associate Judaism with something positive, enduring and exciting, the chance that they will return for more is increased a thousandfold.
In fact, teaching Torah is the most effective marketing strategy we have in our arsenal - when we allow the children to see for themselves just how amazing, powerful and transformational Torah knowledge can be, there is reason to believe that they will diligently seek it rather than run from it.
5. Egalitarian - This model of the Bar/Bat Mitzvah, because it is based on Torah study and not on public performance, is naturally and ideally suited to both boys and girls, even in a strictly traditional setting. The same effort and investment will be expected from both genders, and the same genuinely positive outcomes will be sought. Torah learning is the greatest equalizer as well as the greatest wellspring of nourishment and inspiration for the Jewish soul.
Simply put, the conventional "Bar Mitzvah" must go!
I realize that this proposal may seem radical to some. I am fully prepared to hear comments and constructive criticism from the readership. In fact, I encourage it and look forward to it. I am hopeful that the observations and suggestions that I have laid out here will serve as the beginning of a critical discussion about Jewish education, Jewish continuity and what steps we must take to ensure that our sacred traditions are preserved and successfully transmitted to the next generation.
Without a doubt, the draw of the Bar/Bat Mitzvah provides an opportunity for the synagogue community to connect with and engage many children and adults who would otherwise have no involvement with Judaism, Jewish learning or Jewish practice. In this sense, the conventional institution of the Bar/Bat Mitzvah is a positive thing; at the very least, it persuades Jews who are quite distant from their religion to enter the realm of Jewish community and participate in synagogue life.
Nevertheless, it is equally well-known that many such families abruptly terminate their involvement with their chosen congregations as soon as the Bar/Bat Mitzvah obligation has been met. The event has no discernible long-term effects. Most of the time, the Bar/Bat Mitzvah child, now a young man or woman, has not been inspired to continue his/her attendance at services or study of Torah.
On the contrary, it is frequently the case that the "graduate" of the Bar/Bat Mitzvah course is left with an antipathy to synagogue, is haunted by terrible memories of the stress, rote drilling and gloom associated with the demands of practice and preparation for the big day, and is tremendously relieved to know that it is all over.
Why is it that the Jewish community routinely botches this golden opportunity to engage unaffiliated families? Why is it that we fail to inspire the youngsters in our Hebrew Schools and Bar/Bat Mitzvah classes? How come this momentous rite of passage that our children absolutely MUST experience (or endure) leaves them running away from, instead of running in pursuit of, more Judaism and more Torah?
I believe the problem is not the concept of the Bar Mitzvah, but the conventional form of the Bar Mitzvah: specifically, the notion that the student's goal should be to memorize and chant the Torah portion and Haftara and then deliver a token speech. One need not look far beyond the surface to see that the Bar Mitzvah ceremonies of today do not reflect and actually contradict many of the values that we teach and emphasize in Torah contexts. The format of the Bar Mitzvah fails us in three respects:
1. Improper Emphasis on Public Performance - Today's Bar Mitzvah is all about showbusiness and pageantry. (I am speaking of the synagogue service, not the ridiculously lavish parties, the shallowness of which speaks for itself.) The Bar Mitzvah is preparing for a well-attended public performance during which he will showcase himself. The personal growth, knowledge and character of the Bar Mitzvah are not highlighted. The focus is exclusively on the external trappings of religion, even when those superficial trappings are entirely devoid of substance.
Moreover, in Orthodox, traditional and Sephardic synagogues, this transforms the Bar Mitzvah into a ceremony of exclusion - boys have the opportunity to "shine", to do what everyone seems to think is important and worthy of effusive accolades, while girls are summarily denied that privilege. This problem has sent many Modern Orthodox in search of creative ways to allow young women to participate in synagogue services in a more public fashion; however, as I have argued previously, I do not think this is the correct approach.
2. Meaningless Preparation - I spend several hours a week preparing students for Bar Mitzvah at my synagogue, and several hours more lamenting what a waste of time it is. The process of repetition and rote memorization is boring and spiritually deadening for both student and teacher. There is no intellectual stimulation, no give-and-take, no excitement. It doesn't lead the learner to a deeper connection with Torah nor to an understanding of the significance of the portion being read. It is the ultimate example of a מצות אנשים מלומדה, a mindless regimen performed out of habit, which our Prophets continually warned us against. And it is the visceral distaste for this painful and empty routine that sends young men running from the synagogue once their Bar Mitzvah is over!
3. No Lasting Results - Teaching a youngster once a week for a year so that he can read one parasha or haftara seems like quite an accomplishment. When the resulting performance is a flawless one, lots of praise is heaped on the performer and his tutor. However, in reality, it is all a disheartening illusion. The Bar Mitzvah has gained nothing enduring from his year of study. He hasn't emerged a better person or a better Jew. He hasn't internalized any knowledge that will enrich his life, deepen his thought or inform his conduct. The skill he has spent one year acquiring will quickly evaporate from lack of practice and lack of interest. On the off chance that he shows up on the same Shabbat in subsequent years, he may be able to provide an encore performance - but even that is never quite as good as the first one, it is rusty from neglect.
For these three reasons and more, I am calling upon the leaders of the Jewish community to abolish the format of the "Bar Mitzvah" as we know it. It will be difficult; we will likely meet with fierce resistance. The synagogue "stage parents" who have patiently awaited their children's moment in the limelight will find much to oppose in this suggestion. But if we are genuinely concerned with the future of the Jewish people and we are committed to saving the next generation of young men and women, it is incumbernt upon us to act now!
What will replace the Bar/Bat Mitzvah ceremonies? How can we merely dispense with such an important rite of passage, a signature life cycle event in our communities? I would like to suggest the following:
Instead of a performance, instead of preparing a child for twelve months so that he can read a parasha for less than an hour, let's require every Bat/Bat Mitzvah student to participate in a course of serious Torah study for one full year.
We can require the boys and girls in our communities to study - at the very minimum - their entire Bar/Bat Mitzvah parasha (or some other relevant Jewish text, as deemed appropriate) in depth, with the Rabbi or a qualified tutor, and to explore its themes, its commentaries, its difficulties, its message...How beautiful it would be were a Bar or Bat Mitzvah to have the experience of genuine one-on-one Torah study, guided by a seasoned teacher, once a week for a whole year! What a transformative process it would have the potential to be, how it would encourage intellectual exchange and the formation of close bonds between student and tutor/rabbi, and how it would engage the mind, heart and soul of the youngster with Judaism and Jewishness at a level we can hardly imagine...
This would be a worthwhile and substantial investment in the child and their relationship with Torah and would be an outstanding substitute for the enormous but ultimately futile investments we have already been making in the "Bar Mitzvah" - an event that unfortunately makes little or no contribution to the religious education or Jewish identity of the participants.
This revolutionary approach to the Bar/Bat Mitzvah would yield the following benefits:
1. The Concept of Siyum - The completion of a course of Torah study would be a true occasion for celebration. Putting all pomp, circumstance and pageantry aside, it would signify a real graduation, a new stage of growth reached in the intellectual and spiritual life of the student.
2. Relationships Formed - The Bar/Bat Mitzvah would have the opportunity to form a deep and lasting bond with his/her teacher. Rather than a simple, mechanical "tutoring" arrangement that ends with the passage of the Bar/Bat Mitzvah date, the shared experience of Torah study and the exchange of ideas would foster a relationship with the potential to withstand the test of time - the tutor is now a mentor, a confidante. The possibility that student and teacher might stay in touch for decades afterward and continue to interact with one another meaningfully is not at all far-fetched.
3. Authentic Experience - This model of Bar/Bat Mitzvah training would expose the child to the beauty of Torah and Judaism in all of its richness, with no repetitive, brain-numbing practice to carry out at home. It would open the mind and heart of the pupil to everything Judaism has to offer, in an intimate, warm, one-on-one setting.
4. Meaningful Results - The insights gained in Torah study may stay with a student for a lifetime. The Bar/Bat Mitzvah will walk away with new ideas, principles and values that he or she can apply to real-life situations inside and outside of the synagogue. And when the students experience the sheer enjoyment of Torah study and intellectual discovery, when they associate Judaism with something positive, enduring and exciting, the chance that they will return for more is increased a thousandfold.
In fact, teaching Torah is the most effective marketing strategy we have in our arsenal - when we allow the children to see for themselves just how amazing, powerful and transformational Torah knowledge can be, there is reason to believe that they will diligently seek it rather than run from it.
5. Egalitarian - This model of the Bar/Bat Mitzvah, because it is based on Torah study and not on public performance, is naturally and ideally suited to both boys and girls, even in a strictly traditional setting. The same effort and investment will be expected from both genders, and the same genuinely positive outcomes will be sought. Torah learning is the greatest equalizer as well as the greatest wellspring of nourishment and inspiration for the Jewish soul.
Simply put, the conventional "Bar Mitzvah" must go!
I realize that this proposal may seem radical to some. I am fully prepared to hear comments and constructive criticism from the readership. In fact, I encourage it and look forward to it. I am hopeful that the observations and suggestions that I have laid out here will serve as the beginning of a critical discussion about Jewish education, Jewish continuity and what steps we must take to ensure that our sacred traditions are preserved and successfully transmitted to the next generation.
Friday, October 19, 2012
Torah, Science and Women's Issues
In the latest post on Hirhurim, Rabbi Raphael Davidovich responds to Rabbi Broyde's recent article on Women's Torah reading with a basic ideological critique. He accuses Rabbi Broyde of essentially burying his head in the sand of halakhic minutiae rather than confronting the ideological and theological erosion taking place in Modern Orthodoxy right before his eyes.
While halakhic analysis of what is permitted or forbidden for women in the context of Orthodoxy is certainly welcome, Rabbi Davidovich argues that it sidesteps the more fundamental issue - namely, the fact that what many modern Orthodox Jews really have a problem with is not the specific halakhic parameters being followed but one of the foundational teachings of the Written and Oral Torah themselves.
In other words, they are disputing, disparaging and dismissing the idea - codified and canonized in our tradition - that men and women are different and are, as a result, subject to different rules, regulations and obligations. Rabbi Davidovich brings much persuasive evidence for the fact that the Torah does, indeed, enshrine a very specific vision of men, women and their roles in society and in the world, as well as in their relationships with one another and with Hashem.
I have already weighed in on the issue of increased ritual participation for women. I strongly oppose it; I would much rather see increased Torah learning, tefillah, acts of kindess, and pursuit of justice among both men and women. Nevertheless, upon reflection, it became clear to me that the various rabbis weighing in on these issues are talking past one another. They are failing to directly address the underlying difficulty that lies beneath this entire controversy and, in reality, comes between them. Without a head-on confrontation with this problem, their debates will never yield any fruitful conclusion.
Rabbi Davidovich astutely observes that there is much more at stake here than some particular halakhic ruling or another. Focusing on the halakhic issues is missing the forest for the trees. Despite the title and ostensible goal of his post, however, I don't think Rabbi Davidovich really succeeds in "refocusing the discussion". After all, what is the real substance of the dispute over women's status in Orthodoxy, what is the basis of this war raging between representatives of the Left, Right and Center of our movement?
I would argue that what we are in fact witnessing is another incarnation of the classic Torah-Science conflict. The Torah and Talmud present a vision of men and women, their relationships, societal roles, intellectual and emotional makeup, etc., that seemingly clashes with much of what modern civilization perceives, believes and teaches about these matters. There is a contradiction between what we know or have been taught by our tradition and what we see or experience with our senses. And as with any such Torah-Science conundrum, three rational responses are available to us.
One is to uphold the traditional viewpoint unquestioningly and to dismiss whatever external evidence appears to contradict it. The difficulty with this approach is well known: While it resolves the problem for all practical and theological purposes, it leaves us somewhat intellectually dissatisfied.
Granted, the Torah gives us an eternal, sacrosanct and absolute set of principles through which to understand males and females and their respective places in the world. And certainly, just as we can accept a straightforward reading of the Biblical Creation story on faith and remain skeptical of modern science, so too can we take refuge in our Divinely revealed tradition and derive much comfort, confidence and solace from it.
But how do we explain the odd fact that women today are scientists, doctors, lawyers, judges, etc.? How do we account for the reality that modern women seem more capable, intellectually sophisticated and emotionally independent than the Torah and Talmud would suggest? I don't know the answer to these questions, but I think it would be highly instructive were proponents of the traditionalist approach like Rabbi Davidovich to provide some tentative responses to them.
The second option for dealing with this "Torah and Science" conflict, taken up by Rabbi Broyde and to a greater or lesser extent by many Left-of-Center Modern Orthodox rabbis, is to find refuge not in the absolute theological teachings of the Torah but in the more flexible and neutral realm of halakha.
By working out compromise solutions that are halakhically defensible and socially acceptable, we can avoid confronting the deeper ideological problem that actually faces us. Rather than take sides on the question of the nature of women and their differences from men - specifically, rather than openly endorse the traditional or the modern view - we can cobble together practical strategies and public policies that foster compromise, quiet the protests and relieve us of the responsibility to tackle the weightier and more controversial matters at hand.
The third response available when we discover a conflict between Torah and Science or between theory and empirical data is to downplay or dismiss the former in favor of the latter. Some variation of this stance, which is highly troubling to those in the traditionalist camp, seems to be the one adopted by many of the advocates of Open Orthodoxy.
While they do not reject the truth of the Torah or the authority of the Talmud, many proponents of Open Orthodoxy may question whether the teachings of the Talmud on scientific subjects, including the nature, emotional makeup, intellectual proclivities and societal role of women, carry the binding force of law, or whether, instead, they can be understood as reflecting the scientific and cultural views that were widely held at that point in history. As Rabbi Davidovich points out, their manner of framing the issues goes beyond quibbling about details of halakha - it represents a fundamental ideological parting-of-ways with much of Mainstream Orthodox thought on these matters.
Open Orthodox Rabbis see a world filled with female scientists, judges, world leaders, philosophers, etc., and reach the conclusion that we live in a different world than the ancients did. Just as they have set aside medicinal, astronomical and biological teachings of the Talmudic Sages in deference to today's scientific findings, so too have they set aside or at least augmented the beliefs about women that were current in Talmudic times and adopted more modern, egalitarian and liberal perspectives. They argue, in the spirit of the Gaonim, Maimonides and many others, that we are not obligated to accept the scientific and sociological statements recorded in the Talmud, just as we are not obligated to embrace the literal truth of its many Aggadic and homiletic passages.
There is a fourth option, of course, which would be to find some cogent, persuasive and theologically acceptable middle ground between these views, a way to integrate the truths of tradition with the facts on the ground. This might proceed along the same lines that some thinkers have proposed to reconcile the Torah's account of Genesis with modern cosmology and physics - not by choosing one over the other, not by declaring one version right the other wrong, but by creatively reinterpreting the two as somehow complementary, understanding them as two sides of the same coin.
As I said, I don't have a definite answer to the questions I have raised here. The objective of this post was not to settle any disputes as much as it was to reframe the discussion as yet another instance of the classic Torah-Science conflict.
Not all cases of apparent dissonance between traditional belief and empirical science need to be resolved in precisely the same way. Each genuine or apparent difficulty must be evaluated on its own merits before a conclusion is reached.
However, in order for meaningful discussion to be had, and in order for our global conversation to move forward, we must address the philosophical or ideological issue of the nature and role of women in Judaism as if it were a real or apparent contradiction between Torah and science.
Our responses, whenever and however we formulate them, should confront this fundamental source of tension dead-on and should include a clear explanation of how we interpret it and propose to resolve it.
While halakhic analysis of what is permitted or forbidden for women in the context of Orthodoxy is certainly welcome, Rabbi Davidovich argues that it sidesteps the more fundamental issue - namely, the fact that what many modern Orthodox Jews really have a problem with is not the specific halakhic parameters being followed but one of the foundational teachings of the Written and Oral Torah themselves.
In other words, they are disputing, disparaging and dismissing the idea - codified and canonized in our tradition - that men and women are different and are, as a result, subject to different rules, regulations and obligations. Rabbi Davidovich brings much persuasive evidence for the fact that the Torah does, indeed, enshrine a very specific vision of men, women and their roles in society and in the world, as well as in their relationships with one another and with Hashem.
I have already weighed in on the issue of increased ritual participation for women. I strongly oppose it; I would much rather see increased Torah learning, tefillah, acts of kindess, and pursuit of justice among both men and women. Nevertheless, upon reflection, it became clear to me that the various rabbis weighing in on these issues are talking past one another. They are failing to directly address the underlying difficulty that lies beneath this entire controversy and, in reality, comes between them. Without a head-on confrontation with this problem, their debates will never yield any fruitful conclusion.
Rabbi Davidovich astutely observes that there is much more at stake here than some particular halakhic ruling or another. Focusing on the halakhic issues is missing the forest for the trees. Despite the title and ostensible goal of his post, however, I don't think Rabbi Davidovich really succeeds in "refocusing the discussion". After all, what is the real substance of the dispute over women's status in Orthodoxy, what is the basis of this war raging between representatives of the Left, Right and Center of our movement?
I would argue that what we are in fact witnessing is another incarnation of the classic Torah-Science conflict. The Torah and Talmud present a vision of men and women, their relationships, societal roles, intellectual and emotional makeup, etc., that seemingly clashes with much of what modern civilization perceives, believes and teaches about these matters. There is a contradiction between what we know or have been taught by our tradition and what we see or experience with our senses. And as with any such Torah-Science conundrum, three rational responses are available to us.
One is to uphold the traditional viewpoint unquestioningly and to dismiss whatever external evidence appears to contradict it. The difficulty with this approach is well known: While it resolves the problem for all practical and theological purposes, it leaves us somewhat intellectually dissatisfied.
Granted, the Torah gives us an eternal, sacrosanct and absolute set of principles through which to understand males and females and their respective places in the world. And certainly, just as we can accept a straightforward reading of the Biblical Creation story on faith and remain skeptical of modern science, so too can we take refuge in our Divinely revealed tradition and derive much comfort, confidence and solace from it.
But how do we explain the odd fact that women today are scientists, doctors, lawyers, judges, etc.? How do we account for the reality that modern women seem more capable, intellectually sophisticated and emotionally independent than the Torah and Talmud would suggest? I don't know the answer to these questions, but I think it would be highly instructive were proponents of the traditionalist approach like Rabbi Davidovich to provide some tentative responses to them.
The second option for dealing with this "Torah and Science" conflict, taken up by Rabbi Broyde and to a greater or lesser extent by many Left-of-Center Modern Orthodox rabbis, is to find refuge not in the absolute theological teachings of the Torah but in the more flexible and neutral realm of halakha.
By working out compromise solutions that are halakhically defensible and socially acceptable, we can avoid confronting the deeper ideological problem that actually faces us. Rather than take sides on the question of the nature of women and their differences from men - specifically, rather than openly endorse the traditional or the modern view - we can cobble together practical strategies and public policies that foster compromise, quiet the protests and relieve us of the responsibility to tackle the weightier and more controversial matters at hand.
The third response available when we discover a conflict between Torah and Science or between theory and empirical data is to downplay or dismiss the former in favor of the latter. Some variation of this stance, which is highly troubling to those in the traditionalist camp, seems to be the one adopted by many of the advocates of Open Orthodoxy.
While they do not reject the truth of the Torah or the authority of the Talmud, many proponents of Open Orthodoxy may question whether the teachings of the Talmud on scientific subjects, including the nature, emotional makeup, intellectual proclivities and societal role of women, carry the binding force of law, or whether, instead, they can be understood as reflecting the scientific and cultural views that were widely held at that point in history. As Rabbi Davidovich points out, their manner of framing the issues goes beyond quibbling about details of halakha - it represents a fundamental ideological parting-of-ways with much of Mainstream Orthodox thought on these matters.
Open Orthodox Rabbis see a world filled with female scientists, judges, world leaders, philosophers, etc., and reach the conclusion that we live in a different world than the ancients did. Just as they have set aside medicinal, astronomical and biological teachings of the Talmudic Sages in deference to today's scientific findings, so too have they set aside or at least augmented the beliefs about women that were current in Talmudic times and adopted more modern, egalitarian and liberal perspectives. They argue, in the spirit of the Gaonim, Maimonides and many others, that we are not obligated to accept the scientific and sociological statements recorded in the Talmud, just as we are not obligated to embrace the literal truth of its many Aggadic and homiletic passages.
There is a fourth option, of course, which would be to find some cogent, persuasive and theologically acceptable middle ground between these views, a way to integrate the truths of tradition with the facts on the ground. This might proceed along the same lines that some thinkers have proposed to reconcile the Torah's account of Genesis with modern cosmology and physics - not by choosing one over the other, not by declaring one version right the other wrong, but by creatively reinterpreting the two as somehow complementary, understanding them as two sides of the same coin.
As I said, I don't have a definite answer to the questions I have raised here. The objective of this post was not to settle any disputes as much as it was to reframe the discussion as yet another instance of the classic Torah-Science conflict.
Not all cases of apparent dissonance between traditional belief and empirical science need to be resolved in precisely the same way. Each genuine or apparent difficulty must be evaluated on its own merits before a conclusion is reached.
However, in order for meaningful discussion to be had, and in order for our global conversation to move forward, we must address the philosophical or ideological issue of the nature and role of women in Judaism as if it were a real or apparent contradiction between Torah and science.
Our responses, whenever and however we formulate them, should confront this fundamental source of tension dead-on and should include a clear explanation of how we interpret it and propose to resolve it.
Monday, October 15, 2012
Why Women's Ritual Participation is Not The Answer
One of the signature features of Orthodoxy is the assignment of different public roles to men and women, and the reservation of specific ritual duties to males and females, respectively. In the past, I have been invited to a number of discussion forums that dealt with the idea of empowering Jewish women by expanding the scope of their ritual participation in the home and the synagogue. Apparently, those familiar with my stance as an outspoken advocate for women's Torah Study expected me to support this initiative as well.
However, much to their chagrin, I was and I am strongly opposed to this approach. I do not believe it offers an authentic and satisfactory response to the concerns raised by Modern Orthodox women. In fact, I believe that this tactic is poorly conceived and fundamentally misguided.
This is why I was interested to see the arguments put forth in this article from Open Orthodox Rabbi Zev Farber in which he vigorously promotes expanding the range of ritual participation available to Modern Orthodox women. His suggestion is that we go back to basics, reexamining each and every area in which distinctions have been made between men and women and questioning whether these distinctions have a legitimate halakhic basis or are simply customs by default, "the way it's always been done". On the surface, such a reconsideration of common practice in the light of traditional sources sounds reasonable and healthy. Certainly no harm can come from the advancement of knowledge and understanding.
Rabbi Farber's article also makes some outstanding points about the double-standard that is applied to the motives of men and of women vis a vis ritual participation. There is a tendency in the Orthodox world to criticize women who express interest in ritual activity. The movement to establish women's prayer groups, Torah readings, etc., is attributed to their ignoble desire for fame, honor, or power. Yet the men, who are subject to these same petty desires and impulses, who enjoy receiving honors and basking in the limelight just as much, are granted the opportunity to participate in these rituals as a matter of course, without having their agendas scrutinized or their motives questioned. These are very fair and accurate observations.
However, while I sympathize with his sentiments and accept the cogency of much of his reasoning, I strongly disagree with Rabbi Farber's conclusions. In my opinion, the solution is not to encourage MORE ritual participation among women. On the contrary, the objective should be to educate our communities to an understanding that ritual participation is not the sin qua none of Divine Service.
Participation brings with it the thrill of performance in front of a group, the widely coveted opportunity to shine. However, in essence, it is not outward ritual that perfects us. It is not reading the Torah publicly, nor leading the prayers before the congregation, nor reciting Qaddish that draws us nearer to Hashem and actualizes our spiritual, intellectual or moral potential.
This objective, the ultimate objective of all of Torah and mitzvot, is realized only through authentic study of Torah and pure and sincere observance of mitzvot, particularly the mitzvot of Tefillah (genuine prayer) and the pursuit of justice, charity and kindness. The greatest Sages and Prophets of our history did not scale the heights of Divine Knowledge by virtue of serving as the cantors, rabbis or Torah readers in their synagogues; they were, by and large, loners and mavericks who pursued the truth relentlessly and independently, neither seeking public recognition nor caving to public pressure. This message is a message that both men and women need to hear. It is a principle that must regain its central footing in our religious consciousness and experience.
Were an archaic version of Rabbi Farber to have lived in the days of the prophets Hosea, Isaiah, or Jeremiah, we can envision the scene: He would have climbed the rooftops or the hilltops (there were no blogs back then) and proclaimed his dream of egalitarian ritual participation in the Bet Hamiqdash, the Holy Temple. He would have encouraged religious leaders to welcome women who wished to bring sacrifices to the Temple and to lean on them before they were offered (the Talmud in Rosh Hashana and Hagigah deals with the parameters of this halakhic subject). He would probably have worked tirelessly to raise awareness of the halakhic principle that a non-Kohen can perform sacrificial slaughter, and sought to create opportunities for women to do so. He would have struggled mightily to involve women in the Temple Service to the full extent that Jewish Law allowed.
And yet, after all this work, he would be headed in the wrong direction, and he would be leading others down a literally God-forsaken path. "What need have I of your abundant sacrifices, the Word of Hashem," Isaiah proclaimed. Jeremiah preached, "But I spoke not unto your forefathers...Regarding burnt offering or sacrifice. But this thing I commanded them: Do My bidding, that I may be your God and you may be My people; walk only in the way I instruct you..."
Hosea may have said it best, when he declared, "For I desire mercy, and not sacrifice; knowledge of God, and not burnt offerings."
The sacrifices of yesteryear (may they speedily return with the rebuilding of the Temple in Jerusalem, God willing) are analogous to the public rituals of today. Our goal should not be the offering of more sacrifices, so to speak. Nor should we be clamoring to involve more people in officiating at our "sacrificial services". Instead, we should be promoting, encouraging and championing the life-changing and self-transformative study of Torah among both men and women of all ages.
It is only first and foremost through the deep and passionate study of Torah and then - in light of that Torah knowledge - through sincere and authentic prayer, acts of kindness and compassion, and the ceaseless pursuit of justice and charity that our people will find its way back to Hashem once and for all.
Emphasis on expanding women's roles in ritual performance will contribute more to the problem than to the solution. It reinforces an ancient, deeply entrenched and distorted view of Torah and further misdirects the focus of our religious life toward the outward signs, rather than the substance, of true knowledge of God and Divine service. To borrow a poignant phrase from the Rambam, this kind of initiative "leads neither to the fear of Hashem nor to the love of Him."
However, much to their chagrin, I was and I am strongly opposed to this approach. I do not believe it offers an authentic and satisfactory response to the concerns raised by Modern Orthodox women. In fact, I believe that this tactic is poorly conceived and fundamentally misguided.
This is why I was interested to see the arguments put forth in this article from Open Orthodox Rabbi Zev Farber in which he vigorously promotes expanding the range of ritual participation available to Modern Orthodox women. His suggestion is that we go back to basics, reexamining each and every area in which distinctions have been made between men and women and questioning whether these distinctions have a legitimate halakhic basis or are simply customs by default, "the way it's always been done". On the surface, such a reconsideration of common practice in the light of traditional sources sounds reasonable and healthy. Certainly no harm can come from the advancement of knowledge and understanding.
Rabbi Farber's article also makes some outstanding points about the double-standard that is applied to the motives of men and of women vis a vis ritual participation. There is a tendency in the Orthodox world to criticize women who express interest in ritual activity. The movement to establish women's prayer groups, Torah readings, etc., is attributed to their ignoble desire for fame, honor, or power. Yet the men, who are subject to these same petty desires and impulses, who enjoy receiving honors and basking in the limelight just as much, are granted the opportunity to participate in these rituals as a matter of course, without having their agendas scrutinized or their motives questioned. These are very fair and accurate observations.
However, while I sympathize with his sentiments and accept the cogency of much of his reasoning, I strongly disagree with Rabbi Farber's conclusions. In my opinion, the solution is not to encourage MORE ritual participation among women. On the contrary, the objective should be to educate our communities to an understanding that ritual participation is not the sin qua none of Divine Service.
Participation brings with it the thrill of performance in front of a group, the widely coveted opportunity to shine. However, in essence, it is not outward ritual that perfects us. It is not reading the Torah publicly, nor leading the prayers before the congregation, nor reciting Qaddish that draws us nearer to Hashem and actualizes our spiritual, intellectual or moral potential.
This objective, the ultimate objective of all of Torah and mitzvot, is realized only through authentic study of Torah and pure and sincere observance of mitzvot, particularly the mitzvot of Tefillah (genuine prayer) and the pursuit of justice, charity and kindness. The greatest Sages and Prophets of our history did not scale the heights of Divine Knowledge by virtue of serving as the cantors, rabbis or Torah readers in their synagogues; they were, by and large, loners and mavericks who pursued the truth relentlessly and independently, neither seeking public recognition nor caving to public pressure. This message is a message that both men and women need to hear. It is a principle that must regain its central footing in our religious consciousness and experience.
Were an archaic version of Rabbi Farber to have lived in the days of the prophets Hosea, Isaiah, or Jeremiah, we can envision the scene: He would have climbed the rooftops or the hilltops (there were no blogs back then) and proclaimed his dream of egalitarian ritual participation in the Bet Hamiqdash, the Holy Temple. He would have encouraged religious leaders to welcome women who wished to bring sacrifices to the Temple and to lean on them before they were offered (the Talmud in Rosh Hashana and Hagigah deals with the parameters of this halakhic subject). He would probably have worked tirelessly to raise awareness of the halakhic principle that a non-Kohen can perform sacrificial slaughter, and sought to create opportunities for women to do so. He would have struggled mightily to involve women in the Temple Service to the full extent that Jewish Law allowed.
And yet, after all this work, he would be headed in the wrong direction, and he would be leading others down a literally God-forsaken path. "What need have I of your abundant sacrifices, the Word of Hashem," Isaiah proclaimed. Jeremiah preached, "But I spoke not unto your forefathers...Regarding burnt offering or sacrifice. But this thing I commanded them: Do My bidding, that I may be your God and you may be My people; walk only in the way I instruct you..."
Hosea may have said it best, when he declared, "For I desire mercy, and not sacrifice; knowledge of God, and not burnt offerings."
The sacrifices of yesteryear (may they speedily return with the rebuilding of the Temple in Jerusalem, God willing) are analogous to the public rituals of today. Our goal should not be the offering of more sacrifices, so to speak. Nor should we be clamoring to involve more people in officiating at our "sacrificial services". Instead, we should be promoting, encouraging and championing the life-changing and self-transformative study of Torah among both men and women of all ages.
It is only first and foremost through the deep and passionate study of Torah and then - in light of that Torah knowledge - through sincere and authentic prayer, acts of kindness and compassion, and the ceaseless pursuit of justice and charity that our people will find its way back to Hashem once and for all.
Emphasis on expanding women's roles in ritual performance will contribute more to the problem than to the solution. It reinforces an ancient, deeply entrenched and distorted view of Torah and further misdirects the focus of our religious life toward the outward signs, rather than the substance, of true knowledge of God and Divine service. To borrow a poignant phrase from the Rambam, this kind of initiative "leads neither to the fear of Hashem nor to the love of Him."
Thursday, October 11, 2012
International Day of The Girl
Today has been designated by the United Nations as the first annual "International Day of the Girl" in recognition of the fact that "in many countries girls get left behind in all areas of life from school to work and many are prevented from fulfilling their true potential by severe discrimination and prejudice."
Invest in a girl and she will change the world! - PlanUSA "Because I am a Girl" Campaign
Sunday, October 07, 2012
Random Thoughts on Hoshana Rabba
There is a widely accepted tradition that the judgment determined on
Yom Kippur is finalized, once and for all, on Hoshanna Rabba, the last
day of the Festival of Sukkot. The liturgy and melodies of Hoshana Rabba
reflect this idea by imitating or borrowing from those of the High
Holidays. Yet, when we examine the Torah and Talmud, we find no
indication that Hoshana Rabba is singled out for any special treatment
or has any distinct status. What is the basis for attaching such
tremendous significance to the last day of Sukkot?
While it is true that there is no clear reference to Hoshana Rabba as a day of judgment in the Torah, we can identify a hint in the text that leads us to the answer. In Parashat Pinhas, the sacrificial order for every holiday is presented. On Rosh Hodesh, Passover, Shavuot, Rosh Hashana, Yom Kippur and Sukkot we are commanded to offer a combination of sacrifices unique to those days.
It is easy to gloss over the details in Parashat Pinhas, particularly when it comes to the exact number of bulls, rams and sheep offered on a specific day of the year. However, the diligent student is struck by one fascinating pattern. Three days of the year have an identical "menu" of offerings, and all three fall in the Hebrew month of Tishre. Those days are Rosh Hashana, Yom Kippur and Shemini Atseret! In a subtle way, the Torah is suggesting that Shemini Atseret is linked to the High Holidays, Rosh Hashana and Yom Kippur. It is not simply a postscript to Sukkot; it is a return, as it were, to the themes of Rosh Hashana and Yom Kippur. How does this work?
As I have explained in the past, Rosh Hashana, Yom Kippur and Sukkot represent a spiritual progression of sorts. Rosh Hashana sounds an alarm, encouraging us to liberate ourselves from unthinking habit and to reflect on the ultimate reality of God's Kingship. Yom Kippur is the natural reaction to that awareness - a rushing to the opposite extreme, escaping from the material and mundane and immersing ourselves in exclusive focus on Hashem and His transcendence. Sukkot attempts to strike a healthy and joyous balance between the two - we engage with the physical, we enjoy and even embrace the natural and the beautiful, but we devote it to a transcendent purpose. In other words, we relate to the physical not as a distraction from or contradiction to the truth but as a vehicle that, when understood and used properly, can enable us to reach ever greater heights of intellectual and moral development.
We can see, then, why Sukkot cannot possibly be an end in itself. After our experience of reconciliation and reconnection with Hashem on Yom Kippur, we are not quite ready to dive back into ordinary life - we still need the Sukkah, the Lulav and the Etrog as safety nets that keep us connected to transcendence while we tentatively reengage with the natural world. Like a patient released from drug rehab, immediately returning to our old dysfunctional environment would be a recipe for disaster. Instead, we gradually move back to the material and the sensual, with the Sukkah and Four Species as our "lifeline" along the way. Eventually, however, the umbilical cord must be cut - we need to stand up and face life on our own, without the elaborate support system put in place on Sukkot.
Shemini Atseret, then, is the moment of truth. Bereft of the Sukkah, on our own, in our familiar, temptation-filled environment, we are now in a position to really gauge how much of Rosh Hashana and Yom Kippur has become a part of who we are...How much of its inspiration, insight and call to repentance have we genuinely internalized? Have the holidays changed us, or has the apparent "new beginning" been nothing other than an artificial effect created by the continued presence of so many mitzvot, so many reminders, so much structure that has kept our connection with the truths of Yom Kippur alive?
Precisely because Shemini Atseret is a throwback to Rosh Hashana and Yom Kippur, its sacrificial order is radically different than that of the other days of Sukkot, repeating, instead, the Rosh Hashana and Yom Kippur Temple Service. Sukkot was a necessary bridge from the High Holidays, with all of their grandeur and transcendence, and the less-inspiring, more murky existence we struggle with the rest of the year. But once we've crossed the bridge, we are faced with a test - have the effects of Rosh Hashana and Yom Kippur rubbed off on us as PEOPLE? Do we still have a deeper, more robust relationship with Hashem and His Torah, something worth celebrating even WITHOUT the fanfare of Sukkah and Lulav?
And this is why, I believe, Hoshana Rabba is so significant. It is the last opportunity we have to ensure that our observance of Sukkot has reached its objective and has helped us internalize the lessons of the Holidays of Tishre. We call out "Ana Hashem", help us, Hashem! Help us to remain true to the ideals that began inspiring us during Selihot and have stayed with us until now. Help us even as we are taking leave of the Lulav and Etrog and we are bidding farewell to the Sukkah. Give us the inner strength and courage to survive the intellectual and moral challenges we will face this year, and to continue on the course we charted for ourselves during the High Holidays even when Your presence is more distant from our consciousness than it is right now. Don't allow us to be overwhelmed by our impulses, our emotions or by the endless pressures and demands of everyday life and to abandon what we have worked so hard this month to achieve!
One last observation, that really deserves its own essay: One of the most prominent themes of the Hoshanot, including those of Hoshana Rabba, is our yearning for the Messianic redemption.We invoke a rare and unusual name of Hashem, "Ani Vahu", which according to the Rambam, is a reference to the verse in Haazinu "Ani Ani Hu" - I, I am He - the declaration Hashem will make to the nations of the world when He ends our exile, once and for all. What is the reason for this Messianic fervor?
I believe the answer is that our existence in a perpetual state of exile is, in and of itself, the true measure of our progress (or lack thereof) as the Chosen People. We pray, therefore, that the strides we have made this month will serve as the first steps toward our ultimate goal - the redemption of the Jewish people and, by extension, the redemption of all of humanity.
Yes, we've hopefully progressed, we've implemented changes and committed to new resolutions. And in the meantime, we have prayed for the gift of time - another year of life during which to grow in our knowledge and observance of Torah.But our repentance has a grander and more revolutionary objective, one that reaches far beyond the realm of personal development or self-improvement: namely, the fulfillment of our role as a Kingdom of Priests and a Holy Nation, sanctifying G-d's name in the world and inspiring all of mankind to join us in our quest for knowledge of the Creator and to partner with us in our struggle to establish justice, peace and harmony on Earth. For this reason, even after all of our prayers and supplications, even after all of our introspection and self-correction, we still must cry out to Hashem with Hoshanot, yearning for His help to transform our individual processes of repentance into a national, collective process of reawakening, rejuvenation and redemption.
I would love to compose another note explaining what I think is the significance of beating the Aravot on the ground on Hoshana Rabba. Hopefully I'll have the time and the inclination to do so after the Holiday. Ana Hashem Hoshia Na!
While it is true that there is no clear reference to Hoshana Rabba as a day of judgment in the Torah, we can identify a hint in the text that leads us to the answer. In Parashat Pinhas, the sacrificial order for every holiday is presented. On Rosh Hodesh, Passover, Shavuot, Rosh Hashana, Yom Kippur and Sukkot we are commanded to offer a combination of sacrifices unique to those days.
It is easy to gloss over the details in Parashat Pinhas, particularly when it comes to the exact number of bulls, rams and sheep offered on a specific day of the year. However, the diligent student is struck by one fascinating pattern. Three days of the year have an identical "menu" of offerings, and all three fall in the Hebrew month of Tishre. Those days are Rosh Hashana, Yom Kippur and Shemini Atseret! In a subtle way, the Torah is suggesting that Shemini Atseret is linked to the High Holidays, Rosh Hashana and Yom Kippur. It is not simply a postscript to Sukkot; it is a return, as it were, to the themes of Rosh Hashana and Yom Kippur. How does this work?
As I have explained in the past, Rosh Hashana, Yom Kippur and Sukkot represent a spiritual progression of sorts. Rosh Hashana sounds an alarm, encouraging us to liberate ourselves from unthinking habit and to reflect on the ultimate reality of God's Kingship. Yom Kippur is the natural reaction to that awareness - a rushing to the opposite extreme, escaping from the material and mundane and immersing ourselves in exclusive focus on Hashem and His transcendence. Sukkot attempts to strike a healthy and joyous balance between the two - we engage with the physical, we enjoy and even embrace the natural and the beautiful, but we devote it to a transcendent purpose. In other words, we relate to the physical not as a distraction from or contradiction to the truth but as a vehicle that, when understood and used properly, can enable us to reach ever greater heights of intellectual and moral development.
We can see, then, why Sukkot cannot possibly be an end in itself. After our experience of reconciliation and reconnection with Hashem on Yom Kippur, we are not quite ready to dive back into ordinary life - we still need the Sukkah, the Lulav and the Etrog as safety nets that keep us connected to transcendence while we tentatively reengage with the natural world. Like a patient released from drug rehab, immediately returning to our old dysfunctional environment would be a recipe for disaster. Instead, we gradually move back to the material and the sensual, with the Sukkah and Four Species as our "lifeline" along the way. Eventually, however, the umbilical cord must be cut - we need to stand up and face life on our own, without the elaborate support system put in place on Sukkot.
Shemini Atseret, then, is the moment of truth. Bereft of the Sukkah, on our own, in our familiar, temptation-filled environment, we are now in a position to really gauge how much of Rosh Hashana and Yom Kippur has become a part of who we are...How much of its inspiration, insight and call to repentance have we genuinely internalized? Have the holidays changed us, or has the apparent "new beginning" been nothing other than an artificial effect created by the continued presence of so many mitzvot, so many reminders, so much structure that has kept our connection with the truths of Yom Kippur alive?
Precisely because Shemini Atseret is a throwback to Rosh Hashana and Yom Kippur, its sacrificial order is radically different than that of the other days of Sukkot, repeating, instead, the Rosh Hashana and Yom Kippur Temple Service. Sukkot was a necessary bridge from the High Holidays, with all of their grandeur and transcendence, and the less-inspiring, more murky existence we struggle with the rest of the year. But once we've crossed the bridge, we are faced with a test - have the effects of Rosh Hashana and Yom Kippur rubbed off on us as PEOPLE? Do we still have a deeper, more robust relationship with Hashem and His Torah, something worth celebrating even WITHOUT the fanfare of Sukkah and Lulav?
And this is why, I believe, Hoshana Rabba is so significant. It is the last opportunity we have to ensure that our observance of Sukkot has reached its objective and has helped us internalize the lessons of the Holidays of Tishre. We call out "Ana Hashem", help us, Hashem! Help us to remain true to the ideals that began inspiring us during Selihot and have stayed with us until now. Help us even as we are taking leave of the Lulav and Etrog and we are bidding farewell to the Sukkah. Give us the inner strength and courage to survive the intellectual and moral challenges we will face this year, and to continue on the course we charted for ourselves during the High Holidays even when Your presence is more distant from our consciousness than it is right now. Don't allow us to be overwhelmed by our impulses, our emotions or by the endless pressures and demands of everyday life and to abandon what we have worked so hard this month to achieve!
One last observation, that really deserves its own essay: One of the most prominent themes of the Hoshanot, including those of Hoshana Rabba, is our yearning for the Messianic redemption.We invoke a rare and unusual name of Hashem, "Ani Vahu", which according to the Rambam, is a reference to the verse in Haazinu "Ani Ani Hu" - I, I am He - the declaration Hashem will make to the nations of the world when He ends our exile, once and for all. What is the reason for this Messianic fervor?
I believe the answer is that our existence in a perpetual state of exile is, in and of itself, the true measure of our progress (or lack thereof) as the Chosen People. We pray, therefore, that the strides we have made this month will serve as the first steps toward our ultimate goal - the redemption of the Jewish people and, by extension, the redemption of all of humanity.
Yes, we've hopefully progressed, we've implemented changes and committed to new resolutions. And in the meantime, we have prayed for the gift of time - another year of life during which to grow in our knowledge and observance of Torah.But our repentance has a grander and more revolutionary objective, one that reaches far beyond the realm of personal development or self-improvement: namely, the fulfillment of our role as a Kingdom of Priests and a Holy Nation, sanctifying G-d's name in the world and inspiring all of mankind to join us in our quest for knowledge of the Creator and to partner with us in our struggle to establish justice, peace and harmony on Earth. For this reason, even after all of our prayers and supplications, even after all of our introspection and self-correction, we still must cry out to Hashem with Hoshanot, yearning for His help to transform our individual processes of repentance into a national, collective process of reawakening, rejuvenation and redemption.
I would love to compose another note explaining what I think is the significance of beating the Aravot on the ground on Hoshana Rabba. Hopefully I'll have the time and the inclination to do so after the Holiday. Ana Hashem Hoshia Na!
Monday, July 30, 2012
Eliminate Denominations - Objection #2
In last week's Washington Jewish Week, two letters were printed in response to my letter "Eliminate Denominations". Feel free to look at them here. I responded to the first of them in great detail here. In this post, I reproduce the text of the second objection, followed by my detailed response.
A people divided
My Rockville neighbor, Rabbi Joshua Maroof, surely wrote his letter ("Eliminate denominations," Letters, WJW, July 12) about eliminating Ashkenazic denominations with several tongues in cheek. He surely knows that Jews have been a people divided - often creatively - through history by "denominations" or movements or parties.
When were we not? The biblical text tells us we were divided even under Moses. The Pharisees opposed the Sadducees, the House of Hillel and Shamai, the same, Chasidim and Mitnagdim scuffled more recently and on and on to this day. Thank God for options and alternatives enriching our lives with choices, however faulty and inadequate they all are.
And all admit to being imperfect save for the Orthodox who self-proclaim to be authentic. Besides, Reform Judaism, it should be remembered, predates Orthodox Judaism. These "denominations" representing critical differences are our profoundest strength: one people, a multiplicity of ideas and religious sensibilities.
Rabbi Maroof calls Jewish Orthodoxy unaltered. He cannot be serious. Judaism has always altered. Orthodoxy as well. That's what makes Judaism authentic and alive. But what kind of model does Orthodoxy represent - whether Ashkenazic or Sephardic - when its understanding of Judaism chains women as agunot to nasty husbands who won't do the right thing by their separated wives; manifests as a denomination that treats women as second-class Jews with no aliyot, no ordination, as acquired property in marriage, segregated from families at shul? Never mind attitudes towards non-heterosexuals.
As for Israel's Rabbinate, the state ought not employ and pay salaries to any clergy except military chaplains and hospital chaplains as in the U.S. and other democratic countries. The greater the separation of state and religion, the better. Even for Israel.
RABBI REEVE BRENNER
My Response
Like Mr. Finkel's, Rabbi Brenner's letter is replete with misrepresentations of Jewish history and tradition. He points to divisions between Hillel and Shammai, Hassidim and Mitnagdim, Sadduccees and Pharisees, etc., as examples of “denominations” that predate our contemporary ones.
Disagreement, difference of opinion and division into schools of thought have all, indeed, characterized Jewish life since the proverbial days of old. However, it is imperative that we distinguish between the existence of schools with variant interpretations of canonical texts and law and the emergence of movements that dispute the Divine origin, truth or validity of those texts or that law. The former are part and parcel of traditional Judaism; the latter are separatists from traditional Judaism (the Sadduccees, incidentally, would fit in the latter category as well.)
Rabbi Brenner then writes, “But what kind of model does Orthodoxy represent - whether Ashkenazic or Sephardic - when its understanding of Judaism chains women as agunot to nasty husbands who won't do the right thing by their separated wives; manifests as a denomination that treats women as second-class Jews with no aliyot, no ordination, as acquired property in marriage, segregated from families at shul? Never mind attitudes towards non-heterosexuals.”
One may feel uncomfortable with certain aspects of Torah law, but criticizing the laws does not take away from the fact that those who maintain them are, in fact, upholding the original principles of Judaism as represented in the Written and Oral traditions.
Shifting the argument to whether you find the way the Torah structures divorce, the Talmud's laws that distinguish between genders with regard to prayer roles, or the Torah's clear prohibition of homosexuality to be agreeable to your "sensibilities" evades the question of whether or not your personal philosophy represents authentic Judaism.
Feel however you wish, but do not claim that the sum total of religious practices with which you are comfortable equates to some kind of "better" Judaism. Judaism's teachings on these issues are quite well-defined, and it is the Sephardim and so-called "Orthodox" Jews who have preserved them for generations. It is Judaism you dislike, not the traditionalists who have clung to it.
A few points of factual clarification:
First, nowhere in the Torah or Talmud are specific "attitudes" toward homosexuals legislated or promoted. The Torah prohibits homosexual relations but does not view homosexuality as any different than, for example, desecrating the Sabbath. Nowhere is it written that we should treat practicing homosexuals any differently than we treat those who fail to observe the Sabbath. Put simply, there is no correlation whatsoever between forbidding an activity and promoting negative or hateful attitudes toward individuals who engage in that activity.
Second, women are not "segregated from families" in the synagogue. Men and women sit separately in traditional synagogues just as they stood separately in the Holy Temple in Jerusalem. The reason is to remove the distractions that inevitably attend mingling with members of the opposite sex. If anything, in non-traditional synagogues in which principles of modest dress are not observed, there is an even greater need to separate men and women so that decorum and focus on prayer can be maintained. After all, prayer is not a social event. It is a time to commune with God. It shouldn't matter who is sitting next to you. And if it does, that's why you need a divider in your synagogue.
Third, I fail to see why women not being given aliyot means that they are second class citizens. Judaism is a religion of responsibilities, obligations and service of God, not service of the self. We should not be seeking or promoting the "honor" of receiving aliyot or being ordained as rabbis.
Those who are obligated to read from the Torah according to Jewish law are the ones who receive aliyot in order to fulfill their obligation, not to demonstrate their superiority or their status as "first class" citizens. Those who are not obligated should have no need for it.
Similarly, those obligated to teach Torah to the community and lead services according to Jewish law are the ones who need to be ordained in order to qualify them for this position. One is ordained to fulfill these duties for the congregation, not in order to become the recipient of of honor and accolades from them. Since women are not charged with these specific responsibilities (they have many others that men don't have), they should have no need for ordination.
If women feel a need for ordination, it is because they wrongly perceive the title of rabbi as a mark of distinction and privilege that is being denied to them. Instead, they should see it as a tool that allows men to fulfill certain religious obligations that women don't necessarily have.
Fourth, nowhere in the Torah, Talmud or codes does it say that women are acquired as property in marriage. That is simply absurd. I would urge Rabbi Brenner to more carefully study the laws of marriage and divorce in the relevant rabbinic sources where he will discover that this claim is neither fair nor accurate.
Moreover, in the course of his learning he will hopefully come to understand why religious divorce proceeds according to the principles he saw fit to denigrate in his letter. There is rhyme, reason and logic to everything in Judaism, but it takes many years of serious study for one to recognize and appreciate that fact.
"Eliminate Denominations" Objection #1
In last week's Washington Jewish Week, two letters were printed in response to my letter "Eliminate Denominations". Feel free to look at them here. I will reproduce the text of the objections here as well, followed by my detailed response to each letter.
Objection Letter #1
In his letter urging the elimination of non-Orthodox denominations ("Eliminate denominations," Letters, WJW, July 12), Rabbi Joshua Maroof contends that Orthodoxy is the "one, unaltered, authentic, traditional Judaism," the "original" version dating back 3,500 years.
This contention is not supported by the historical record. To name just a few major changes or modifications of the "original" Judaism:
• Animal sacrifice has been eliminated, replaced by prayer.
• Daughters can receive an inheritance, contrary to the sons-only stipulation in the Torah.
• The legal subterfuge known as "Prosbul" circumvents the Torah's requirement that debts be forgiven in the Sabbatical year.
• Rabbi Gershom ben Judah's edict prohibiting polygamous marriages.
• The failure to carry out (thankfully) the many death penalties mandated in the Torah.
In the area of beliefs, there is the introduction of a hereafter, a theme nowhere to be found in the Torah. We also recite, in the Amidah, our belief in the resurrection of the dead. Whence comes this notion?
One should feel free to criticize Conservative and Reform Judaism's practices and trends, but to claim that only they are departures from an "original" version is either naive or unbelievably disingenuous. The bottom line is that we are all Jews. When we have so few friends into the world, it ill-behooves us to foster alienation within our own ranks.
ABRAHAM FINKEL
My Response to Mr. Finkel
1 – Mr. Finkel states that the absence of animal sacrifice in Judaism and its “replacement” with prayer is a sign that the religion evolved. However, animal sacrifice was not "eliminated and replaced with prayer" as he claims. Animal sacrifice was only permitted in the Holy Temple, where it coexisted with prayer, as the Bible clearly states. Animal sacrifice was discontinued because the Temple was destroyed. Prayer was not "invented" to replace sacrifice, although the schedule of prayer was later modeled after the Temple service.
Mr. Finkel proceeds to claim not only that Jewish practices changed, but that many Jewish beliefs were added to the religion later and did not exist in Biblical times. Specifically, he asks where the belief in the afterlife or the resurrection of the dead, widely held among traditional Jews, could possibly have come from. The concept of the afterlife, while certainly not the focus of Biblical or post-Biblical-Era Judaism, is alluded to in the Book of Psalms and in the Book of Ecclesiastes, and the resurrection of the dead is mentioned in several places, most notably the Book of Ezekiel and the Book of Daniel.
Moreover, with respect to belief in the afterlife, it is most certain that the Jews subscribed to it throughout their history, since it would be quite bizarre for any nation existing 4000 years ago to have not only denied but to have failed to address or even mention an idea that was a fundamental cornerstone of every other religion en vogue at that time, particularly the Egyptian cults. Its omission from the Torah and relegation to oral tradition is understandable when we consider that it is a topic subject to great misunderstanding and distortion when approached improperly.
Mr. Finkel concludes with these words: "The bottom line is that we are all Jews. When we have so few friends into the world, it ill-behooves us to foster alienation within our own ranks. "
My point exactly! This is why we were given one Torah and no denominations into which to group ourselves.
Objection Letter #1
In his letter urging the elimination of non-Orthodox denominations ("Eliminate denominations," Letters, WJW, July 12), Rabbi Joshua Maroof contends that Orthodoxy is the "one, unaltered, authentic, traditional Judaism," the "original" version dating back 3,500 years.
This contention is not supported by the historical record. To name just a few major changes or modifications of the "original" Judaism:
• Animal sacrifice has been eliminated, replaced by prayer.
• Daughters can receive an inheritance, contrary to the sons-only stipulation in the Torah.
• The legal subterfuge known as "Prosbul" circumvents the Torah's requirement that debts be forgiven in the Sabbatical year.
• Rabbi Gershom ben Judah's edict prohibiting polygamous marriages.
• The failure to carry out (thankfully) the many death penalties mandated in the Torah.
In the area of beliefs, there is the introduction of a hereafter, a theme nowhere to be found in the Torah. We also recite, in the Amidah, our belief in the resurrection of the dead. Whence comes this notion?
One should feel free to criticize Conservative and Reform Judaism's practices and trends, but to claim that only they are departures from an "original" version is either naive or unbelievably disingenuous. The bottom line is that we are all Jews. When we have so few friends into the world, it ill-behooves us to foster alienation within our own ranks.
ABRAHAM FINKEL
My Response to Mr. Finkel
Mr. Finkel's letter claims that my statement that authentic Judaism has not changed over time is not supported by the historical record. To bolster his argument, he cites a number of pieces of "evidence" that he feels disprove my point. While his letter may seem convincing on the surface, an examination of his list of "changes" in Judaism reveals many gaps in his Jewish education. I will respond briefly, point by point, to the issues he raises:
1 – Mr. Finkel states that the absence of animal sacrifice in Judaism and its “replacement” with prayer is a sign that the religion evolved. However, animal sacrifice was not "eliminated and replaced with prayer" as he claims. Animal sacrifice was only permitted in the Holy Temple, where it coexisted with prayer, as the Bible clearly states. Animal sacrifice was discontinued because the Temple was destroyed. Prayer was not "invented" to replace sacrifice, although the schedule of prayer was later modeled after the Temple service.
2 – Mr. Finkel claims that the Torah does not allow daughters to inherit but that, nowadays, daughters do inherit. The truth is that nowhere in Jewish law does it say that daughters cannot receive an inheritance if the parent stipulates this before his/her death. If the parent dies without a will, Jewish law dictates that the sons inherit. This law was never modified in any way. I am not sure where Mr. Finkel heard otherwise.
3 – Mr. Finkel argues that the Prozbul, instituted by Hillel to encourage lending by sidestepping the cancelation of loans in the Shemitta year, demonstrates that Judaism was, in fact, altered over time. It is beyond the scope of this brief response to explain the logic behind "prozbul". However, it is not effectuating a change in the law, but is working around (or through) a loophole in the law for a good purpose. There is a big difference between modifying and working within/around the system. The latter is done all the time, in all legal systems, and does not amount to changing them.
4 – Mr. Finkel points to the decree of Rabbenu Gershom, forbidding polygamy, is an example of Judaism changing with the times. However, an official decree of policy made by one rabbi which was accepted as custom by many (not all) Jewish communities is hardly a "change in Judaism". No one claims that the Torah changed. Everyone acknowledged that polygamy remained permitted, at least on a Biblical level. However, Rabbenu Gershom decided to institute a rabbinical ban on polygamy in the countries under his authority.
5 – Mr. Finkel further claims that the fact that the death penalties legislated by the Torah are not implemented suggests that Judaism has changed. Death penalties are not carried out because we don't have a Sanhedrin authorized to carry them out, not because the religion has been changed. Even when the Sanhedrin existed, the death penalty was used sparingly. But its complete absence from contemporary life is the result of a change in the external world (the lack of a Sanhedrin) not a change in the Torah.
Mr. Finkel proceeds to claim not only that Jewish practices changed, but that many Jewish beliefs were added to the religion later and did not exist in Biblical times. Specifically, he asks where the belief in the afterlife or the resurrection of the dead, widely held among traditional Jews, could possibly have come from. The concept of the afterlife, while certainly not the focus of Biblical or post-Biblical-Era Judaism, is alluded to in the Book of Psalms and in the Book of Ecclesiastes, and the resurrection of the dead is mentioned in several places, most notably the Book of Ezekiel and the Book of Daniel.
Moreover, with respect to belief in the afterlife, it is most certain that the Jews subscribed to it throughout their history, since it would be quite bizarre for any nation existing 4000 years ago to have not only denied but to have failed to address or even mention an idea that was a fundamental cornerstone of every other religion en vogue at that time, particularly the Egyptian cults. Its omission from the Torah and relegation to oral tradition is understandable when we consider that it is a topic subject to great misunderstanding and distortion when approached improperly.
Mr. Finkel concludes with these words: "The bottom line is that we are all Jews. When we have so few friends into the world, it ill-behooves us to foster alienation within our own ranks. "
My point exactly! This is why we were given one Torah and no denominations into which to group ourselves.
Friday, July 27, 2012
Tisha B'Av Letter 5772
Every year, I send a message to my congregation before Tisha B'Av. Here is the letter I composed and sent before Tisha B'Av 5772/2012.
Dear Members and Friends,
This Saturday night marks the beginning of the darkest and saddest day on the Jewish calendar, the fast of Tisha B’Av. Tisha B’Av commemorates a host of tragedies that have befallen the Jewish people throughout the course of their history, including the destruction of the First and Second Temples in Jerusalem. In addition to being a day of solemn mourning and deep reflection, Tisha B’Av is the most serious and stringent fast day of the year, second only to Yom Kippur.
Tragically, Tisha B’Av is often neglected or overlooked by contemporary Jews. Many are unaware of its existence. Those who are familiar with Tisha B’Av may feel alienated from its message of sadness and gloom. As a result, despite the supreme importance of the day, it is not as widely acknowledged or observed in the Diaspora as it should be.
Tisha B’Av is a reminder to all of us that we live in a dark and unjust world, a world marred by profound ignorance, immorality, materialism, poverty, racism, misogyny, tyranny, and selfishness, and that it is our responsibility as the Chosen People to correct this sorry state of affairs.
The purpose of our focus on a wide array of painful and unspeakable tragedies is not to depress, debilitate or demoralize us but to awaken within us a sincere desire to avoid such calamities in the future. This means realizing that the terrible occurrences of the past were not accidental; rather, they were the inevitable and inescapable consequences of the corruption of the society in which we live.
The mourning of Tisha B’Av is designed to create a powerful sense of unity among all members of the Jewish people, both in terms of our shared historical fate and in terms of our shared national destiny, so that, together, we can strive for a genuinely better tomorrow.
We understand that the process of redeeming our broken society cannot begin until we face the stark, harsh and painful realities that surround us. We know that the joyous rebuilding of Jewish community and the achievement of the Prophetic ideals of peace on earth and universal brotherhood will be inspired and fueled by the feelings of sadness and despair we experience on Tisha B’Av.
The message of Tisha B’Av is meant to resonate and should resonate with all those who are sensitive to the plight of mankind and are truly concerned about the injustices and abuses - physical, moral and intellectual - that are perpetrated daily across the globe.
When we, as a people, cannot tolerate this state of affairs any longer; when we are finally willing to set aside all of our trivial concerns and petty disagreements for the sake of a greater good; when the lessons of Tisha B’Av finally penetrate our hearts and we are fully prepared to do whatever it takes to transform a disappointing and diseased world into the inspiring and idyllic one of which we have dreamed for centuries - then, and only then, will the light of true redemption burst forth in all its glory.
Tisha B’Av begins on Shabbat evening at 8:22PM. Please join us at Magen David Sephardic Congregation for our deeply moving services Saturday Night at 9:30PM, Sunday morning at 8:30AM and Sunday evening at 7:45PM.
At 4:30PM on Sunday, we will be screening three fascinating and educational films that highlight the experiences of Sephardic Jews in exile. I hope you will attend the screening and thereby enrich your experience of this incredibly important day.
Shabbat Shalom and Best Regards,
Rabbi Joshua Maroof
Dear Members and Friends,
This Saturday night marks the beginning of the darkest and saddest day on the Jewish calendar, the fast of Tisha B’Av. Tisha B’Av commemorates a host of tragedies that have befallen the Jewish people throughout the course of their history, including the destruction of the First and Second Temples in Jerusalem. In addition to being a day of solemn mourning and deep reflection, Tisha B’Av is the most serious and stringent fast day of the year, second only to Yom Kippur.
Tragically, Tisha B’Av is often neglected or overlooked by contemporary Jews. Many are unaware of its existence. Those who are familiar with Tisha B’Av may feel alienated from its message of sadness and gloom. As a result, despite the supreme importance of the day, it is not as widely acknowledged or observed in the Diaspora as it should be.
Tisha B’Av is a reminder to all of us that we live in a dark and unjust world, a world marred by profound ignorance, immorality, materialism, poverty, racism, misogyny, tyranny, and selfishness, and that it is our responsibility as the Chosen People to correct this sorry state of affairs.
The purpose of our focus on a wide array of painful and unspeakable tragedies is not to depress, debilitate or demoralize us but to awaken within us a sincere desire to avoid such calamities in the future. This means realizing that the terrible occurrences of the past were not accidental; rather, they were the inevitable and inescapable consequences of the corruption of the society in which we live.
The mourning of Tisha B’Av is designed to create a powerful sense of unity among all members of the Jewish people, both in terms of our shared historical fate and in terms of our shared national destiny, so that, together, we can strive for a genuinely better tomorrow.
We understand that the process of redeeming our broken society cannot begin until we face the stark, harsh and painful realities that surround us. We know that the joyous rebuilding of Jewish community and the achievement of the Prophetic ideals of peace on earth and universal brotherhood will be inspired and fueled by the feelings of sadness and despair we experience on Tisha B’Av.
The message of Tisha B’Av is meant to resonate and should resonate with all those who are sensitive to the plight of mankind and are truly concerned about the injustices and abuses - physical, moral and intellectual - that are perpetrated daily across the globe.
When we, as a people, cannot tolerate this state of affairs any longer; when we are finally willing to set aside all of our trivial concerns and petty disagreements for the sake of a greater good; when the lessons of Tisha B’Av finally penetrate our hearts and we are fully prepared to do whatever it takes to transform a disappointing and diseased world into the inspiring and idyllic one of which we have dreamed for centuries - then, and only then, will the light of true redemption burst forth in all its glory.
Tisha B’Av begins on Shabbat evening at 8:22PM. Please join us at Magen David Sephardic Congregation for our deeply moving services Saturday Night at 9:30PM, Sunday morning at 8:30AM and Sunday evening at 7:45PM.
At 4:30PM on Sunday, we will be screening three fascinating and educational films that highlight the experiences of Sephardic Jews in exile. I hope you will attend the screening and thereby enrich your experience of this incredibly important day.
Shabbat Shalom and Best Regards,
Rabbi Joshua Maroof
Tuesday, July 24, 2012
Why the Nine Days Don't "Work"
From the first day of the Hebrew Month of Av through the Fast of the Ninth of Av (Tisha B'Av), Jews observe various mourning practices in commemoration of the destruction of the Holy Temple in Jerusalem. They refrain from eating meat, drinking wine, having parties, listening to music, and a variety of other enjoyable or celebratory activities as determined by communal custom. While they have been expanded, modified and adjusted with the passage of time, the roots of these observances are thousands of years old, and the concept of mourning for the loss of the Temple is found in the Bible itself.
This leads us to the obvious question: Jews have been carefully observing the Nine Days for thousands of years. They have scrupulously avoided parties, weddings, meat, wine, etc., consulting with their rabbis to clarify what is or is not permitted during this time. They have mourned for Jerusalem in precise accordance with Jewish Law. So why hasn't God taken note of our punctilious behavior and rebuilt the Temple already?
The answer is that our observance of the Nine Days has become yet another exemplification of the underlying problem with our observance of Jewish law in general, and it is this deeply entrenched problem that was the cause of our exile to begin with. Rather than awaken us to our distorted relationship with Jewish Law, the customs of mourning have fallen victim to the same distortion.
During the era when the Temple stood (and this seems to be true not only of the Second Temple but even of the First), the Jews observed many, if not all, of the commandments of the Torah. They were concerned about the holiness of the Sabbath and the kashruth of their food. They visited the Temple on holidays and brought sacrifices as required by the Law. On a ritual level, their conduct left little to be desired.
Yet the Prophets, most notably Isaiah and Jeremiah, castigated the Jews for their failure to adhere to the Torah - not the laws of the Torah, but its spirit and purpose. The Prophets saw that the Jews were outwardly observant, but had not internalized the principles, values and ideals that observance is supposed to instill in us. They may have consulted with Rabbis to determine the precise legal ramifications of their actions, but they showed little concern for the metaphysical, spiritual and ethical implications thereof.
For instance, Isaiah famously criticizes the Jews not merely for desecrating the Sabbath through work, but for speaking about mundane pursuits on the Sabbath day and for failing to enjoy the Sabbath to the fullest. His message was that technical observance is not enough - one must consider the ultimate purpose and meaning of the observance, the objective it is designed to achieve.
This is most beautifully exemplified in my favorite passage in Jeremiah, chapter 34, which is the Haftara for Parashat Mishpatim. (Unfortunately, it is rarely read in the synagogue, because it is usually Parashat Sheqalim, so the regular Haftara is almost always replaced with another).
Tzidqiyahu, the King of Judah, attempts to return the Jews to the observance of the Torah, and gathers them in the Temple to make a solemn covenant with them. Specifically, he has the people promise to adhere to the commandment to free slaves after six years of servitude. The assembled group makes a covenant with God and commits to abide by the law. In fact, they do go ahead and release their slaves.
There is only one problem: After setting them free, the Jews immediately chase down their slaves and recapture them!
God tells Jeremiah to commend the Jews for doing what previous generations had failed to do - freeing the slaves in accordance with the Law. However, He then informs the people that their subsequent reversal not only erased their good deed, it sealed the decree of their destruction.
The fact that they desecrated God's name, violated their solemn oath and retook their slaves was sufficient reason in God's eyes to condemn them. We must wonder - what were they thinking? Why did they go all out, commit to this vow, keep it, and then break it?
On the surface, it seems absurd, but consider this: They never violated their oath. In the minds of the Jews, they had observed their vow to the letter and had released the slaves as they were commanded. They never promised they wouldn't recapture the slaves afterward! Who said anything about not recapturing?
From the technical, legal standpoint, the Jews were totally justified in their actions. From a "halakhic" perspective, the perspective of Jewish law, they had done nothing wrong, and probably felt proud that they had acted precisely in accordance with the requirements of the Torah.
The message of the Prophet was exactly this - technical compliance with the Law is not what God wants from you. He wants devotion to the purpose of the Law and its spirit. Why did God command us to free the slaves after six years of labor? Certainly not to enact a formalistic ritual of releasing the slaves and then to recapture them!
The temporary character of servitude is a reflection of the humanity of the slave and his right to have an independent, autonomous existence in the world. Freeing the slaves demonstrates our understanding that no human being can own another human being. Every person is created in the image of God, answers only to God and is given the power of free choice by God to live his or her own life on this Earth, hopefully in the service of God.
The Jews in the story acted in what would today be considered a stereotypically "Orthodox" fashion, demonstrating a painstaking adherence to the letter of the law (think of the legalistic "selling" of hametz to a non-Jew before Passover as a contemporary instance of this approach). However, their observance of the commandment did not promote the values and ideals it was supposed to; on the contrary, it did exactly the opposite!
The "release" of slaves by the generation of Tzidqiyahu totally subverted and undermined the essential spirit of the law. Rather than serving as a genuine demonstration of the principle that man cannot permanently enslave his fellow man, the Jews transformed the "freeing of slaves" into a ritualistic legal mechanism that would permit them to hold onto their servants forever with impunity!
When observance of the Law is perverted from a vehicle of true philosophical and ethical ideas into a method of working around or even uprooting and eliminating those ideas, there is no hope for Torah Judaism anymore. The people's whole orientation to God's Law is fundamentally distorted and must be rebuilt from the ground up - hence the harsh decree of wanton destruction, famine and exile from the Land of Israel pronounced by Jeremiah in Chapter 34.
In order to really appreciate the Nine Days and Tisha B'Av, we must see the lesson of Jeremiah in ourselves...We must identify the ritualizing of our observance, not only the absence of spirit, direction and purpose in our conduct but the literal replacement of of lofty ideals and values with dry, technical, behavioristic formulas.
Jewish law and custom is eternally binding, and there is no question that we are obligated to keep all of the practices of mourning that our Prophets and Sages deemed obligatory during this time of the year. Nevertheless, as long as we are more concerned with the minutiae of the legal requirements of the Nine Days than we are with the absence of the Temple and what that means about the spiritual state of our nation, this indicates that the customs we work so hard to observe have failed to achieve their aim. In fact, it means that they have become yet another symptom of the core problem that is responsible for our lengthy dispersion across the globe.
This leads us to the obvious question: Jews have been carefully observing the Nine Days for thousands of years. They have scrupulously avoided parties, weddings, meat, wine, etc., consulting with their rabbis to clarify what is or is not permitted during this time. They have mourned for Jerusalem in precise accordance with Jewish Law. So why hasn't God taken note of our punctilious behavior and rebuilt the Temple already?
The answer is that our observance of the Nine Days has become yet another exemplification of the underlying problem with our observance of Jewish law in general, and it is this deeply entrenched problem that was the cause of our exile to begin with. Rather than awaken us to our distorted relationship with Jewish Law, the customs of mourning have fallen victim to the same distortion.
During the era when the Temple stood (and this seems to be true not only of the Second Temple but even of the First), the Jews observed many, if not all, of the commandments of the Torah. They were concerned about the holiness of the Sabbath and the kashruth of their food. They visited the Temple on holidays and brought sacrifices as required by the Law. On a ritual level, their conduct left little to be desired.
Yet the Prophets, most notably Isaiah and Jeremiah, castigated the Jews for their failure to adhere to the Torah - not the laws of the Torah, but its spirit and purpose. The Prophets saw that the Jews were outwardly observant, but had not internalized the principles, values and ideals that observance is supposed to instill in us. They may have consulted with Rabbis to determine the precise legal ramifications of their actions, but they showed little concern for the metaphysical, spiritual and ethical implications thereof.
For instance, Isaiah famously criticizes the Jews not merely for desecrating the Sabbath through work, but for speaking about mundane pursuits on the Sabbath day and for failing to enjoy the Sabbath to the fullest. His message was that technical observance is not enough - one must consider the ultimate purpose and meaning of the observance, the objective it is designed to achieve.
This is most beautifully exemplified in my favorite passage in Jeremiah, chapter 34, which is the Haftara for Parashat Mishpatim. (Unfortunately, it is rarely read in the synagogue, because it is usually Parashat Sheqalim, so the regular Haftara is almost always replaced with another).
Tzidqiyahu, the King of Judah, attempts to return the Jews to the observance of the Torah, and gathers them in the Temple to make a solemn covenant with them. Specifically, he has the people promise to adhere to the commandment to free slaves after six years of servitude. The assembled group makes a covenant with God and commits to abide by the law. In fact, they do go ahead and release their slaves.
There is only one problem: After setting them free, the Jews immediately chase down their slaves and recapture them!
God tells Jeremiah to commend the Jews for doing what previous generations had failed to do - freeing the slaves in accordance with the Law. However, He then informs the people that their subsequent reversal not only erased their good deed, it sealed the decree of their destruction.
The fact that they desecrated God's name, violated their solemn oath and retook their slaves was sufficient reason in God's eyes to condemn them. We must wonder - what were they thinking? Why did they go all out, commit to this vow, keep it, and then break it?
On the surface, it seems absurd, but consider this: They never violated their oath. In the minds of the Jews, they had observed their vow to the letter and had released the slaves as they were commanded. They never promised they wouldn't recapture the slaves afterward! Who said anything about not recapturing?
From the technical, legal standpoint, the Jews were totally justified in their actions. From a "halakhic" perspective, the perspective of Jewish law, they had done nothing wrong, and probably felt proud that they had acted precisely in accordance with the requirements of the Torah.
The message of the Prophet was exactly this - technical compliance with the Law is not what God wants from you. He wants devotion to the purpose of the Law and its spirit. Why did God command us to free the slaves after six years of labor? Certainly not to enact a formalistic ritual of releasing the slaves and then to recapture them!
The temporary character of servitude is a reflection of the humanity of the slave and his right to have an independent, autonomous existence in the world. Freeing the slaves demonstrates our understanding that no human being can own another human being. Every person is created in the image of God, answers only to God and is given the power of free choice by God to live his or her own life on this Earth, hopefully in the service of God.
The Jews in the story acted in what would today be considered a stereotypically "Orthodox" fashion, demonstrating a painstaking adherence to the letter of the law (think of the legalistic "selling" of hametz to a non-Jew before Passover as a contemporary instance of this approach). However, their observance of the commandment did not promote the values and ideals it was supposed to; on the contrary, it did exactly the opposite!
The "release" of slaves by the generation of Tzidqiyahu totally subverted and undermined the essential spirit of the law. Rather than serving as a genuine demonstration of the principle that man cannot permanently enslave his fellow man, the Jews transformed the "freeing of slaves" into a ritualistic legal mechanism that would permit them to hold onto their servants forever with impunity!
When observance of the Law is perverted from a vehicle of true philosophical and ethical ideas into a method of working around or even uprooting and eliminating those ideas, there is no hope for Torah Judaism anymore. The people's whole orientation to God's Law is fundamentally distorted and must be rebuilt from the ground up - hence the harsh decree of wanton destruction, famine and exile from the Land of Israel pronounced by Jeremiah in Chapter 34.
In order to really appreciate the Nine Days and Tisha B'Av, we must see the lesson of Jeremiah in ourselves...We must identify the ritualizing of our observance, not only the absence of spirit, direction and purpose in our conduct but the literal replacement of of lofty ideals and values with dry, technical, behavioristic formulas.
Jewish law and custom is eternally binding, and there is no question that we are obligated to keep all of the practices of mourning that our Prophets and Sages deemed obligatory during this time of the year. Nevertheless, as long as we are more concerned with the minutiae of the legal requirements of the Nine Days than we are with the absence of the Temple and what that means about the spiritual state of our nation, this indicates that the customs we work so hard to observe have failed to achieve their aim. In fact, it means that they have become yet another symptom of the core problem that is responsible for our lengthy dispersion across the globe.
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