I’m curious

 

Imams vs. rabbis

What is the difference between an extremist imam and an extremist rabbi?

People such as the #1 ayatollah in Iran and the #1 and #2 haredi rabbis in Israel.

Islamists want sharia law.

Haredim want talmudic law (on which, by the way, much of sharia law is based).

Islamists want to force women – not men, just women – to dress “modestly.”

Haredim want to force women – not men, just women – to dress “modestly.”

Islamists want to control the government and to protect their positions.

Haredim want to control the government and to protect their positions.

Islamists insist that no Muslim sell land to a Jew.

Haredim insist that no Jew sell land to a Muslim.

So what’s the difference?

None. Nada. Effis. Klum. Shum davar.

Those Jews who rail against the Islamists also should rail against the haredim of Mea Sharim, Bnei Brak, Deal, and Boro Park.

I am not suggesting that non-haredi Jews invade haredi neighborhoods dressed in provocative apparel or that they should drive through playing Madonna or some other female vocalist at high volume just to offend the denizens of those neighborhoods.

What I am stating is that we – Jews – have our own extremists. Unfortunately, we have them at BOTH ends of the spectrum – the haredim and the far left anti-everything-Jewish accident-of-birth Jews. I suspect there probably are Muslims who feel the same way about their extremists as I do about ours.

Too bad we can’t send all the extremists of all varieties to a small island.

Alcatraz might be available. Or Devil’s Island off French Guiana.

Ahh, Europe

Could it happen here?

 

An op-ed piece titled No-go Areas for Jews in Europe at http://www.israelnationalnews.com/Articles/Article.aspx/12605, lead off with

"Surprised that Israelis entering Jordan are required to deposit religious Jewish items, like skullcaps and tefillin, for "security reasons?

"It's happening in many European countries as well, where Jews are once again in grave danger and Judeophobia has become the common currency of politics."

The article goes on to cite anti-Jewish/anti-Israel attacks in

* Denmark

* Finland

* France

* Germany

* Holland (The Netherlands)

* Italy

* Norway

* Sweden

* UK

We are told not to appear Jewish - no kippot (yarmulkas/skull caps), no "Jewish" jewelry such as a mogan David; in fact, don't even carry a book by a Jewish author!

A few weeks ago a Jewish man was attacked and rendered unconscious in a Paris metro. How did the anti-Semitic mob recognize that he was Jewish? Because of a philosophy book by the chief rabbi of Paris that he was reading in the metro when he was attacked.

Granted, the North American (Canadian and U.S.) mentality is far removed from the mentalities of Europe and its off-shore islands, but as the U.S. and Canada continue to welcome people with anti-Jewish and anti-Israel hatreds, Jews must wonder: "Can it happen here?"

There are only a few places in the world in which a Jew - particularly an observant Jew - can live without constant fear of being attacked.

Even in Israel, it seems, Arabs have greater protection than Jews. In the U.S., liberal Jews lead the way in demonizing Israel and observant Jews and their practices (e.g., circumcision and ritual slaughter).

I'm not writing about הרידים (haridim) or "hasid"im who tuck their trouser legs into their stockings; I'm referring to ordinary Jews who have the nerve to display their Jewishness, perhaps their religiosity.

The only way to prevent violent anti-Jewish and anti-Israel attacks, be they verbal or physical, is to meet the enemy - and be assured, the provocateurs are very much enemies of Jews and Israel - on the enemy's terms.

If verbally attacked, file a complaint with the police, and then file a civil action against the offender.

If physically attacked, fight back if possible; otherwise, involve the police and then bring a civil action.

For (almost) every criminal violation, there is a civil action that can be brought. A civil action is easier to win - and often has a bigger impact on the offender. Don't ignore the civil option.

I grew up in Miami (not the Beach) at a time when anything anti-Jewish was rare. It happened, but in my personal experience, a strong response usually caused the perpetrator to "rethink" his words or actions.

The "American" way, the Jewish Defense League (ADL) - vs. the Anti-Defamation League (ADL) - way is "If you push me, I will push you back . . . harder." Bullies, and that is what most anti-Semites are at heart; never anticipate a strong response.

That is not to suggest anyone should go looking for trouble or travel alone in an unsafe (for any reason) area; it is to suggest that we must not be like the Europeans who cower at shadows, who let bullies rule their lives.

Maybe martial arts ought to be part of every Jews' education. It's good for both physical and mental health.

As Theo. Roosevelt is credited with saying: "Speak softly and carry a big stick." Let the "big stick" be a willingness to fight back; to defend ourselves from bullies in every way we can.

We don't need

צה''ל  or Yeshiva students

when we have

MILLIONAIRE RABBIS

Rabbi Marc Angel, in his
Thoughts About Thinking: Thoughts on Parashat Nitzavim for September 15, 2012, writes that

"Some months ago, Forbes Magazine published a list of the 10 richest rabbis in Israel (see http://www.youtube.com/watch?v=EQM0zpTOP7Y&feature=player_detailpage). The rabbis’ net worths ranged from 9 million dollars to 335 million dollars! It appears that all (or nearly all) of these rabbis have reputations as wonder workers, Sephardic kabbalists, Hassidic Rebbes of huge dynasties. These rabbis have amassed huge fortunes because the public is willing to pay them for their blessings, amulets, holy water etc. It seems that a considerable segment of the public does not believe in its own ability to pray to God, but wants the intercession of holy men who supposedly have an inside track with God. Many people aren’t interested in a “spirit of inquiry”—they want “truth” as promised to them by wonder working rabbis.

"If these wonder working rabbis indeed have such magical powers and can control God, then why don’t they use these powers to disarm Israel’s enemies; to uproot anti-Semitism; to punish the wicked; to provide for all the sick, poor and hungry of the world?"

The rabbi's point is not to disband צה''ל, the Israeli armed forces, and not to close the yeshivot.

His point is that we - Jews - seem to increasingly depend on "wonderworking rabbis" and other holy men and women to intercede with HaShem for us. This, R. Angel contends, is not the Torah way.

The American rabbi is, in my opinion, correct in that Jews have, and should use, our "direct line" to HaShem, I have to wonder:

What if all the millionaire rabbis were to get together (that in itself might be a miracle) and together appeal to HaShem to convince our enemies - the Iranians, our Moslem neighbors near and far, the anti-Semite and anti-Israel people among the non-Jews and, perhaps more importantly, among ourselves, the anti-everything Jewish Jew.

Now is perhaps the most propitious time: יומי נוראים, the so called "High Holy Days," are nearly upon us. Days when, we are told, HaShem is particularly open to our prayers.

I don't think I'd depend solely (no pun intended) on the millionaire rabbis to seek HaShem's protection, but it would be interesting to see what influence these gadolim would have if they, together - putting aside their differences in approach to Judaism - appealed to HaShem to erase hatred from the world.

TO BE FAIR the rabbis' millions are not necessarily personal wealth; the millions include their charities and institutions.

Meanwhile, as it is written in my וזרח נשמש sedur for the daily amedah(עמידה):

" ומלכות הרשעה מהרה תעקר יתשבר יתכלם ותכניעם ותשמידם"

First day Jews

 

It's a funny thing about us.

We have a one, maybe two, day participation span.

Sefardim started s'lihot on the 2nd of Elul.

The place was almost Standing Room Only, a precursor to Rosh HaShana.

The second day of s'lihot there were fewer people.

Lately we've had to "skip around" certain prayers - those in Aramaic and all the occurrences of ויעבור and all times when the sofar is blown.

Translation: Even though the start time is later - it's now close to 5:45 from the first day's 5:35 start time - we don't have a minyan until we are well into the s'lihot.

We recite what we can, and when we finally get a minyan we have to go back and recite the skipped prayers.

It used to be that the joke was about "three-day Jews," those folks who show up in a synagogue on the two days of Rosh HaShana and Yom Kippor. Now for many - and I'm referring to "observant," sometimes known as "orthodox," congregations - it's two and a half days . . . maybe. The difference in attendance - never mind participation - between Rosh HaShana's first day and the second is sad.

Even Yom Kippor suffers. Pretty good turnout for Kol Nidre (when it's done at the proper time), but the "crowd" for korbanote the next morning is often "disappointing."

Maybe it's the interminable bidding; selling honors, especially to people rarely seen in the synagogue, is an unfortunate, albeit necessary, evil that helps empty out a building.

This is nothing new.

Years ago a Chabad rabbi in Sarasota arranged with the City to place a hanukiah on City land - it shared space with a decorated tree.

On the first night of Hanukah we had a good turnout.

The second night, there were maybe 4 or 5 present.

The third night, only one person showed, and that person was not the rabbi.

In truth, the small turnout may partly be attributed to the non-"orthodox" community which criticized, in the general media, the idea that some Jews had the NERVE to put up a hanukiah on City property. Never mind that the property was shared with a decorated tree and that these same Jews were paying the City to put up, maintain, take down, and store "seasonal" decorations; THAT was OK.

The same holds true for Pesach and Sukot; Shavuot, being only one day, is not a problem.

Pesach's first night usually is "thin." People are home with family and friends at the seder. The first morning the turnout is pretty good, but after that it's all down hill.

Sukot - likewise.

Everyone is willing to attempt to sit in the sukah the first night; fewer the second night, and during the intermediate days, חול המועד, the sukah often in occupied only by the ushpizin and bugs.

Getting up for s'lihot appeals to some folks, but for this scrivener, I'd rather sleep in (until 5 or 5:30).

But there's a minyan to be made and I consider it part of my "dues" to be a member.

The people's language

 

The other evening, at סעודת שלישית I was asked a question and I answered in Hebrew. (It was a simple question and an equally simple answer.)

The gentleman who asked was dressed in rabbinical black-and-white, had a nice white beard, and two children - his or his grand-kids - with payot and flying tzit-tzit. He read his prayers from a Hebrew-Hebrew sedur.

He told me "I don't speak Hebrew."

Not "I don't KNOW (comprehend) Hebrew," but I don't SPEAK Hebrew.

I didn't challenge him WHY he didn't speak Hebrew; it was, after all, still Shabat. But I started to wonder.

I know there are people who won't use Hebrew as a living language because they feel it is "lashon haKodesh" (לשון הקודש) - the holy language reserved strictly for prayers and study.

In Northern Europe Yiddish was spoken, with Hebrew reserved for prayers. In other parts of Europe it was Ladino. Women were almost never allowed even to learn Hebrew.

In ancient Israel, Aramaic was the linga franca; it is the language of the talmuds and was the language of the amay haaretz - the "common folk" as defined by the rabbinical authorities. Aramaic was, I'm told, a "bridge" language between Hebrew and Arabic.

Was Hebrew never used? That would be hard to believe given that so much was written - beyond the Torah - in Hebrew. All of the Tanak - Torah, Prophets, Writings - is in Hebrew so it seems obvious to my simple mind that Hebrew was, at least at one time, indeed a viable, in-use-by-the-masses, language.

Granted, Hebrew language development took a several century hiatus.

But with the aliyot to Israel, and the likes of Eliezer Ben Yehuda (see end note) Hebrew was brought into the "modern" age.

Ben Yehuda developed new words based on words found in Tanak. Hebrew developed from Hebrew that could be used in every day conversation. Ben Yehuda's Hebrew became, like Arabic, an official Israeli language.

Since Hebrew's revival it has been - as are most languages - inundated with foreign words such as "telephone" and "check" and "special" albeit with an Israeli twist.

The bottom line, since 1948, there has been NO reason for Yiddish or Ladino or any other "Jewish" language; Hebrew is, as it once was, the language of ALL Jews no matter where they lived in the world. Hebrew IS the (Jewish) people's language.

It seems to me that if a person can read and even generally comprehend Hebrew that person should be able to speak the language. I wonder if the gentleman who "didn't speak Hebrew" simply didn't WANT to speak the language.

I made an effort to learn Hebrew so I could read books on Jewish law written by contemporary authorities, authorities who write - and one presumes speak - Hebrew.

Ovadia Yosef most assuredly speaks Hebrew (as well, I suppose, as Arabic or Farsi).

The Rabbis Messas wrote in and spoke Hebrew as well as Moroccan Arabic.

My favorite Ashkenazi Big O rabbi speaks Hebrew, albeit not "Israeli" Hebrew.

I always thought that as a Jew with at least survival level Hebrew I could go anyplace in the world and find someone with whom I could talk. Just like the old fashioned Catholics could survive on church Latin.

Most Jews who read and comprehend Tanak can understand spoken Hebrew. Granted sometimes it is difficult to "see" a Hebrew word's root in the spoken word, but written or spoken o-kel אוכל (vs. o-hel אוהל) means "food" - o-hel means "tent." Both words are found - often - in Tanak.

It is fine by me if someone wants to study Yiddish or Ladino or any other "Jewish" language for its literary value, but to fly in the face of reality and avoid SPEAKING Hebrew seems a denial of the State of Israel and the millions of Jews who live there, never mind the millions more who have Hebrew as a living, functional, day-to-day language, THE language all Jews universally can use to communicate with their fellow Jews.

I suspect - I hope - more and more families are like the rabbi's where I make minyan: Hebrew is the family's first language, with English a very close second. I don't think Hebrew needs to be the "first" language anywhere but Israel, but it should not be relegated to a language reserved for Tanak.

Hebrew is a living language, and while I don't like to hear "telephone" in Hebrew, that's the price we pay for an integrated world. By the way, there IS a Hebrew term for "telephone"; it is שח רחוק. The reason Hebrew uses "telephone" is, I was informed, because Hebrew is a VERB-BASED language and how could I make a verb out of שח רחוק? A verb family can be, and was, created from "telephone."

Hebrew is the universal language of Jews. Now if I could just get my favorite Ashkenazi rabbi to do as I do - follow the transliteration of Hebrew with the word in Hebrew characters - I could better understand what he's trying to convey. Matos or masos when written in Hebrew מטוס is still an airplaneץ

ABOUT ELIEZER BEN YEHUDA, see

http://www.jewishvirtuallibrary.org/jsource/biography/ben_yehuda.html

http://en.wikipedia.org/wiki/Eliezer_Ben-Yehuda

http://www.zionism-israel.com/bio/E_Ben_Yehuda_biography.htm

Obscene

Terrorist's Family Sues State, Receives Pension

From Arutz Sheva

by Elad Benari

The family of a terrorist whose actions were caught on camera has won a lawsuit against the State of Israel and will receive a pension from the State.

Mohammed Khatib, a resident of Kafr Manda, an Israeli-Arab town in the Lower Galilee, was filmed by security cameras as he snatched a security guard's gun in the Old City of Jerusalem in August of 2007.

He was filmed grabbing the weapon and firing on the guards before being shot to death. He managed to shoot three bullets and wound one of the guards in the shoulder before being killed.

According to the National Insurance Act, a person who commits a crime of a nationalistic nature is not eligible for a pension. However, Channel 10 News reported on Thursday, Khatib’s family filed a lawsuit and was able to convince the Jerusalem Magistrates Court that Khatib’s actions only looked like a terror attack.

“The behavior of the plaintiff, as recorded by the camera, does not support the conclusion that the incident was nationalistically motivated, because the plaintiff opened fire after the guard went after him and almost caught up with him,” wrote Judge Maha Samir Ammar, according to Channel 10.

According to the report, the family also sought to start criminal proceedings against the security guard who shot Khatib, but the Jerusalem Magistrates Court ruled that the guards acted in self defense.

The police responded to the ruling by saying that there is no doubt that the terrorist acted for nationalistic reasons. The lawyer who represented Khatib’s family rejected the police’s claims and told Channel 10, “Unfortunately, the police are misleading the public about an unfortunate incident that began in an incomprehensible way.”

Yeshivot blacken own eyes

 

A headline in the English edition of Israel HaYom blasts

Police raid yeshivas getting state funds for 'fictitious' students

The "above the fold" leed paragraph claims "Police said the case involves 'millions of shekels' in fraudulently obtained stipends for fictitious yeshiva students. A number of 'expensive vehicles belonging to yeshiva administrators' were also confiscated and five people were either arrested or detained for questioning."

This at a time when more and more Israelis and non-haredi Jews worldwide are starting to take umbrage at the behavior of the haredim - the "black hats."

According to the article at http://www.israelhayom.com/site/newsletter_article.php?id=4223, this is not the first time the yeshivot have found themselves in hot water. According to Israel HaYom, "Israel Radio said the case was the fourth time this year that police had cracked instances of fraud involving fictitious students at yeshivas, which receive government funding."

Unfortunately, this is not something that will be kept "within the family."

These haredim, who generally look down on Jews who are different from them, are what the world sees as Jews and their actions slander the average Jew trying to earn an honest living.

Such behavior is not, unfortunately, limited to Israel. We have had several embarrassing incidents - in both Ashkenazi and Syrian communities - in recent years here in the States.

Meanwhile, Israel's Foreign Minister Avigdor Lieberman's bill to force the haredim to do their part in Israel's life - serving in the IDF or performing community service - may be side tracked until after the September elections.

Israel's first prime minister - the one who instructed his army to kill Jews aboard the Altalena (see http://en.wikipedia.org/wiki/Altalena_Affair) - agreed before the State's establishment to provide stipends to some 900 yeshiva "boys" in order to get the haredim's political support. The 900 has now swelled to thousands of "boys" who do nothing for the country except deplete its limited budget.

As an aside, a prime minister-to-be was in command on the shore and ready to murder fellow Jews.

I consider myself an "observant" Jew and I have no problem with Torah and talmud study, but I DO have a problem with people who make a career of study - in America they are called, derisively, "professional students."

I would not insist that every student go into the army - any student, any army - although I think it might be a good idea, but I believe everyone ought to do something for the country.

In the States, the Society of Friends, a/k/a Quakers, are pacifists and refuse to be inducted into the army. BUT these pacifists drove ambulances during World War I and now perform other national service.

Interesting word "pacifist." Both peaceful (paci) and threatening (fist).

There is a great deal these yeshiva "boys" could do for the State; start with teaching and mentoring in both cities and rural areas. Work in hospitals and institutions. Even just visiting the elderly and infirm would be worthwhile. Even in the IDF they could serve as non-combatants - medics, cooks, clerks, drivers.

No one is even suggesting that these "boys" abandon their studies. It wouldbe enough if they would invest a few hours-a-day to benefit the people who are taxed to fund their time in yeshivot, and to support their families.

When I was in ulpan, I worked 5 hours-a-day and was in class for four hours. Maybe the "boys" could do something for the country 3 hours-a-day and study the rest of the day? Is that too much to ask? Apparently, for the haredim, it is.

There are yeshiva students who DO serve; they attend "hesder" yeshivot and follow in the tradition of the luminaries of the Talmudic period, most of whom had incomes from their labors as shoe makers, water carriers, brewers, ranchers, and more.

The haredim should be positive examples to the rest of us.

Unfortunately, too many are not.

הריני מקבל עלי מצוה עשה של ואהבת לרעך כמוך, והריני אוהב כל אחד מבני ישראל כנפשי ומאודי

A little work never hurt

 

The Talmud (Yoma 86a) quotes the sage, Abayei, who interpreted the verse “And you shall love the Lord your God” to mean that “the Name of Heaven should be beloved because of you.” Our words and deeds should inspire people to come closer to God and Torah, not repel them from God and Torah.

The Talmud continues: “If someone studies Torah and Mishnah, and attends on the disciples of the wise, is honest in business, and speaks pleasantly to persons, what do people then say concerning him? ‘Happy the father who taught him Torah, happy the teacher who taught him Torah; woe unto people who have not studied the Torah; for this one has studied the Torah—look how fine his ways are, how righteous his deeds!’…But if someone studies Torah and Mishnah, attends on the disciples of the wise, but is dishonest in business, and discourteous in his relations with people, what do people say about him? ‘Woe unto him who studied the Torah, woe unto his father who taught him Torah; woe unto his teacher who taught him Torah!’ This man studied the Torah—look how corrupt are his deeds, how ugly his ways.”

From all of the above there are four words - just four - that at least suggest that a person must spend some time at work, a job of some sort.

Most of the Talmudic-era luminaries had a job of some type, even if only managing property (some were very well off); some made and mended shoes or carried water; still others made and sold beer.

These were the men whose names pop up multiple times in the Talmuds. Men respected not only for their wisdom but also because of their "down to earth" lives. Granted, there were a few equals to Rothschild and Rockefeller, but most were "everyday people."

They worked enough to meet the needs of their families rather than go begging or worse, sending their sons and daughters begging on their behalf.

A far cry from today where "boys" long past their youth sit in yeshivot and "study" while their wives go out to work when not taking a 3-day vacation to give birth to another child. What will thay do with their learning? Since they don't leave the confines of the cloister, they can't share what they learned - assuming they indeed learned something. Is this, then,. learning for the sake of heaven or learning to avoid work and responsibility?

There are hakhamim even today, but all together they could not fill a yeshiva. There are lesser lights that study and take what they learned out to the world to share in schools and congregations and kollels. They don't stop learning, they simply add kamak (flour) to Torah.

The thing that triggered the above was R. Marc Angel's weekly email. This week it relates to the double portion Aharei Moth-Kedoshim (http://www.jewishideas.org/angel-shabbat/image-and-reality-thoughts-aharei-moth-kedoshi) .

R. Angel notes that "Some years ago, the Jerusalem Post published results of a poll of Israelis dealing with attitudes toward Orthodox Jews. Respondents generally identified Orthodox Jews with religious coercion, distinctive clothing, political infighting, and with Hareidim who do not serve in the Israeli military and do not carry their weight in the Israeli economy. Only 19% of respondents identified Orthodox Jews as people committed to Torah and mitzvoth!"

He comments that "If the general public has negative or incomplete views of Orthodoxy, then Orthodoxy itself bears much of the blame. If the popular image of Orthodox Jewry conjures up religious coercion, political manipulation, and self-righteous isolationism, then Orthodoxy is failing in its mission."

But I would ask: Who is "Orthodox?"

I am shomer Shabat, shomer kashrut, and I put on tallit and tefflin. Does that make me "Orthodox"?

To a Reform Jew, and possibly even a Conservative Jew, I'm probably considered "Orthodox."

To a hareidi black hat from Mea Sharim or Bnai Brak, and even many Ashkenazi "Orthodox" rabbis, I'm not quite an epikuros, but I'm certainly a heloni because I am "not like them."

Within the Sephardi and Mizrahi worlds, there is no "orthodoxy"; not with a capital "O" and not with a lower case (small) "o." A Jew is a Jew is a Jew - some are more observant and some are less observant, but "a Jew is a Jew is a Jew."

I'll admit to having a problem telling a Jew driving by on Shabat "Shabat shalom," but maybe I ought to rethink that attitude. After all, "a Jew is a Jew is a Jew." Maybe next Shabat, having seen me make the trip on shank's mare, the person will decide to walk to a nearby congregation. If I say "Shabat shalom" or "Gut Shabbos" or just "Hello" maybe the person behind the wheel will think: "Gee, maybe all "Orthodox" Jews aren't that bad . . . maybe I'll see what it's like in that guy's shul."

But, as R. Angel contends, it's up to me to present more observant Jewery to the less observant Jew in a positive light. I know when I see an observant Jew in uniform my respect for that person's level of observance goes up. If I see an obviously "Orthodox" Jew serving his country or community (national service), my respect for that Jew goes up.

The "bottom line" for R. Angel is "Until the entire population views Orthodox Jews in a positive light, we are failing in our religious responsibilities." He has some suggestions on how to do that in his weekly missive. this week at http://www.jewishideas.org/angel-shabbat/image-and-reality-thoughts-aharei-moth-kedoshi.

A ruling to excuse murder?

 

In R. Ya'aqob Menashe's daily email for Sunday, April 29, 2012 (http://www.atorahminute.com/2012-04-29), we are told that "Maran Yosef Qaro, z"l, states in the Shulhan 'Arukh that if one is drunk (and therefore unable to pray the "Amidah), and as a result misses the time for prayer, he is considered to be Anoos (that these were circumstances out of his control). He can, therefore, pray a make up prayer (Tashlumin) for the 'Amidah prayer that he missed." (Emphasis mine.)

By that logic, a person who gets drunk and drives a car into a group of people, killing and maiming them, should be given a pass; no penalty for what I would term premeditated murder. After all, the driver knew the probability of killing someone by driving under the influence before the first intoxicant was consumed..

Getting intoxicated normally is a voluntary thing to do.

Rarely is any one forced to drink intoxicating liquids or consume mind-altering drugs.

Most prescription and Over-The-Counter (OTC) drugs that might have an effect on a person's cognitive abilities are clearly marked with warnings not to drive or engage in any dangerous activity.

So how does Maran find a way to not only excuse a drunk's inability to say his prayers at a specified time but to provide the person with an excuse that these were circumstances out of his control?

At one point in my life I was a newspaper reporter.

I have seen, first hand, the effect a drunk driver has on the life not only of his (or her) immediate victim, but on the lives of the victim's family and community as well.

I see, all too often, judges who let impaired drivers off and I have seen drivers whose licenses are revoked leave a courtroom, get into a car, and drive away as if the court was a figment of my imagination.

Because I follow Moroccan traditions, I know there are times when Maran's decisions are set aside for another hakham's ruling. While I am not a rabbi - and certainly not a hakham - nor do I play one on tv, I think this is one time when Maran's ruling needs to be reconsidered.

Somebody Else Is Not Available Thoughts on Parashat Terumah

 

By Rabbi Marc D. Angel
Used with permission

Over the years, I have been deeply and favorably impressed by individuals who have come forward with suggestions for the betterment of our synagogue, our Institute, our community. These individuals not only offered constructive advice, but they volunteered to give time and money to implement their suggestions. Their ideas and suggestions emerged from their minds, hearts and souls; they were committed to improve things and to be part of the constructive work that needed to be done.

Over the years, I have been deeply and unfavorably impressed by other individuals who have come forward with suggestions for the betterment of our synagogue, our Institute, our community. These individuals did not volunteer to give time and money to implement their suggestions. On the contrary, they expected “the rabbi” or “the synagogue” or “the community” or “the rabbinate” to expend time and money—however much—without their having to do anything more than make suggestions. Even worse, when their suggestions were not and could not be implemented, they expressed frustration and anger.

Jewish communities are always involved in serious projects—providing religious services, erecting or repairing buildings, improving schools, implementing new programs, providing for the needy etc. Everything costs time and money. Not every idea or suggestion is good; not every project is wise. People can differ widely on the priorities list of things to be done. However, we work together and come to consensus; and then we proceed. For the Jewish community to achieve worthy goals, each individual needs to feel a personal stake, and needs to help to the extent of one’s means and abilities. No one of us can do everything; but not one of us should do nothing.

In this week’s Torah portion, we read of the contributions that were to be made for the building of the Mishkan, the holy sanctuary in the wilderness. People were asked to contribute according to the generosity of their hearts. The Torah’s description includes two factors: 1) contributing; 2) a generous heart. If one contributes reluctantly or begrudgingly, there is a deficiency in the quality of the gift. If one shows generosity of heart—but doesn’t actually contribute according to one’s means—this is an even greater deficiency. A proper gift entails the right quality—generosity of heart—and the actual contribution. Good-heartedness and good intentions that are not accompanied by actual giving—are vacuous. Giving without good-heartedness is not the ideal.

My father-in-law, Rabbi Paul E. Schuchalter, of blessed memory, once ran an “obituary” in his synagogue bulletin. The “obituary” lamented the passing of Somebody Else. It praised Mr. Else as the most popular person in the synagogue. Whenever there was a fund drive, everyone immediately turned to Somebody Else. Whenever volunteers were needed, people recommended Somebody Else. Whenever congregants were called upon to attend minyan or adult education classes, they knew they could always rely on Somebody Else. The “obituary” concluded with the sad observation that with the passing of Somebody Else, members would no longer be able to rely on his readiness to participate in the life of the congregation. It was now up to all members of the Congregation to no longer depend on Somebody Else, but to depend on themselves.

In the late 1880s, Rabbi Moshe Yaakov Ottolenghi was an important educator in Salonika. He offered a homiletic interpretation of the Mishnah that states: “On the eve of the Sabbath near to dusk, a man must say three things in his home: Have you taken the tithe? Have you prepared the Eruv? Light the Sabbath lamp.”

He explained this passage as follows: As a person comes near the time of death (eve of the Sabbath near to dusk), one needs to review one’s life. Did he/she give tithes i.e. did he/she contribute appropriately to needy people and charitable causes? Did he/she prepare the Eruv i.e. did the person serve as an Areiv—a guarantor—for the wellbeing of his fellow human beings? Did the person take responsibility and feel a personal stake in the lives of others? If the person can answer yes to these questions—i.e. he/she did contribute appropriately and he/she was invested personally in the wellbeing of others and the community—then “light the Sabbath lamp”—one can present his/her soul before the Almighty with illumination and brightness.

Rabbi Ottolenghi stressed the need for contributing, and for contributing with a generous and sincere heart. Both elements are essential to a proper religious person.

We cannot rely on Somebody Else, on “the rabbis”, on “the community” on “the synagogue” to do what needs to be done. Vacuous complaints and empty demands achieve nothing.

Each of us has a role to play. Each can give of our talents and resources to the best of our ability. Each can take personal responsibility and realize that Somebody Else isn’t available to do the work that needs to be done.

The Angel for Shabbat column is presented as a service of the Institute for Jewish Ideas and Ideals. Please visit our website jewishideas.org for a wide array of articles of special interest to those who wish to foster an intellectually vibrant, compassionate and inclusive Orthodox Judaism.

The Institute for Jewish Ideas and Ideals
8 West 70th Street
New York, NY 10023
United States

משתלם

 

It's 34 degrees this morning in New York City.

In Deal, NJ, the temperature is 28.

In Los Angeles, the thermometer is at 51.

Here, in southeast Florida the temperature, despite the rain, is 71.

Which means that we are blessed with schnorers, beggars.

Not local beggars, but beggars who spent enough to buy round-trip airline tickets from Lod to the U.S. and from whatever their port of entry onward to Miami.

I've been pricing tickets to Lod. The least expensive ticket is a little more than US$1000 via Moscow. (The ticket is US$600; the rest goes to taxes and fees. El Al will fly me from Miami to Lod, and back, for a mere US$1655.)

Over the last two weeks we have had two pairs of schnorers visit the congregation. Perhaps they have heard that southeast Florida's crime rate is similar to Washington D.C. If we have a day with out a murder it's a "nes."

These snowbird schnorers come armed with chutzpah, and then some.

The come late to the ha'netz minyan, armed with a blue form that indicates they have received approval to schnor from some local committee. At least they don't have to rent a car; they had a driver - one assumes a volunteer since the same car and driver was used by both sets of beggars.

Not content with letting the congregants finish their prayers and put away tefillin and tallet, they come, hands out, during Aleynu !" Stop what you are doing and grab you wallet."

Today's schnorers-du-jour were collecting, according to the chief rabbi, for "personal" reasons.

When I asked the first to approach me how much his ticket cost from Lod and how much it cost to schnor here, his answer was "משתלם" - "it's worth it."

Let's see, if we can assume the beggars paid what I will have to pay to get here via El Al, then the four tickets (for two sets of two schnorers each) is ($1655 * 4) US$6.620. At today's rate of exchange, that's NIS 24.6586. NIS 24.6586 that won't be used for whatever purpose the schnorers schnor.

Most of the schnorers have a U.S. (and Canadian and British and French and ...) connection. Why, then, can't they appeal to their "hutz-l'aretz" connections to schnor for them in the various countries? Save the air fare and "incidentals."

As for the chutzpah, that may easily be resolved. At my previous congregation, the rabbi would put a standard envelope out where people could put in whatever they wished. The schnorer knew not to interrupt people and, although most couldn't bother to "daven" with us, they at least didn't stick their hands in a person's face as he was finishing his prayers.

I have nothing against charity. I know times can be tough here and in Israel - my daughter, her husband, and my grand-daughter live there, as do my in-laws. I also know I'm hard-pressed to find the money to buy a ticket to see the family. Thanks to Skype, I can at last see my daughter and her family from time-to-time. Savta doesn't own a computer and wouldn't know how to use it if she did.

Even having nothing against charity, I am a little put off by beggars coming here and asking handouts for "personal" reasons - a son in yeshiva who is getting married and naturally cannot take any time for gainful employment; a girl who needs a dowry to catch a husband (who sits all day in yeshiva avoiding both gainful employment and either the IDF or national service). How about - true story - the fellow with 17 children who needs financial aid. At least when he came schnoring he was leaving his poor wife alone - alone with 17 children (at least a few of whom should be married and out of the house).

So why do they come, wasting money that could be used for whatever the advertised purpose? In a word, משתלם.

Sometimes it is difficult, but

הריני מקבל עלי מצוה עשה של ואהבת לרעך כמוך, והריני אוהב כל אחד מבני ישראל כנפשי ומאודי

Risk Management for a congregation?

 

My business is risk management. Sometimes called business continuity.

Risk management is something most congregants and congregation management don't think about. It's not that they ignore it, it simply isn't on their "radar."

It should be.

Every congregation faces risks.

Most are mundane and can be easily avoided or at least mitigated.

Floods are fairly common,. Flooding is the Number One risk for most organizations in America.

Fires are another common risk.

True, there always is a slight threat of a terrorist attack, but then there's a slight risk that a meteor will fall on the building.

There are those who will mutter "It's all in G-d's hands," and I have to agree.

But there also is the old saw that "G-d helps those who help themselves." I agree with that, too.

Congregations provide a service, and I don't mean in the shaharet/minhah/eraveet sense. They are a meeting place, a place to learn, and a place to socialize.

Each congregation has inventory to protect: sefrai Torah, sidurim/prayer books, humashim/printed Torah and haftorah books, volumes of Babylonian and Palestinian Talmud, and other books of greater or lesser value.

Each congregation also has records, sometimes on paper, sometimes computerized.

Membership, pledges, donations, askerot/yahrzeits, benai mitzvah, salaries, inventories.

Then there is furniture - in the sanctuary, the bet midrash, the office, the social hall. And the kitchen.

Most important, there are people to consider.

Members.

Employees.

Visitors.

All these need to be protected from the many things that might happen.

Fortunately, engaging an experienced risk manager need not be expensive, especially if the risk management practitioner works for the congregation as a mentor, a guide.

Consider it before the risk arrives.

 

הריני מקבל עלי מצוה עשה של ואהבת לרעך כמוך, והריני אוהב כל אחד מבני ישראל כנפשי ומאודי

Yitro יתרו - חותן משה

 

Yitro has got to be one of my favorite portions.

It proves Moses and I have something in common - exceptional fathers in law.

The portion opens by telling us that Yitro was hardly a simple man; he was a leader (כהן) of Midian. (Some insist "cohan" means only "priest" or "religious leader" while others, this scrivener included, contend it's simply a title of honor, of leadership.)

Yitro heard about what G-d did in Egypt so he packs up Moses' wife, Zipporah and her two sons and starts off to meet his son-in-law. The Torah suggests, at least to me, that HaShem was none to happy that Moses "sent her (Zipporah) away" even though life would be difficult for the woman and her two presumably young children as Moses tried to convince Pharaoh to let us go. The Hertz humash includes a footnote that he (Moses) sent her (Zipporah) back to Midian after the incident in Chap. 4 v 24-26 (where Zipporah was forced to circumcise her son, a task Moses would not or could not perform).

Yitro finally nears the Israelite camp and Moses, properly honoring his father-in-law, goes out to greet Yitro where he "bows down and kissed him." The two brought each other up to date and proceeded to the tent. The original is better than the translation: ויצא משה לקראת חתנו וישתחו וישק-לו וישאלו איש-לרעהו לשלום - we see that the relationship between Yitro and his son-in-law was more than as in-laws; there was a friendship and respect as well.

Moses relates to Yitro all that happened in Egypt and Yitro accepts it and accepts that HaShem is "greater than all gods.".

Unlike the Israelites who had "been there and done that," Yitro accepts what his son-in-law tells him.

During Yitro's sojourn with Moses he watches his son-in-law sit at his tent entrance from morning until night hearing all manner of complaints. Neighbor against neighbor, tribe against tribe. He also has to settle arguments on how to interact with G-d; determine the proper ritual.

To this point, G-d talked to Moses and Moses told the people what to do on an instance-by-instance basis. Perhaps because the Israelites were frequently on the move - frequently, but certainly not constantly - Moses didn't hold classes on what HaShem expects of us.

Yitro, being older and wiser, tells his son-in-law that sitting outside his tent all day everyday was not leadership.

Rather, Yitro tells his son-on-law, delegate authority. .

First, Yitro says, teach the people the statutes and laws and show them the way they must walk and the work that they must do.

Afterwards, identify able men who fear G-d, men of truth, hating unjust gain, and appoint them as officers (שרי) over thousands, over hundreds, over 50s, and over 10s. Moses would remain a one-man "supreme court" who would inquire of HaShem for questions without precedence.

To his credit, Moses listened to his father-in-law and instituted our (Judaism's) first court system.

A word (or several) on Egypt

A young lad was walking home after kabalat Shabat. He was walking, and talking, with a rabbi. The lad turned the subject to punishment, specifically, why were we punished by being slaves in Egypt?

Because, the rabbi said, we became like the Egyptians; we forgot who we are.

We know, from midrashim, that one of the reasons we were redeemed from Egypt was because we kept our Hebrew names so on a midrash-to-midrash basis, we were not "completely" like our Egyptian masters.

It occurred to me - although for a change I remained silent - that we remained in Egypt because when we should have returned to Canaan two years after the famine's end - allowing time for seeds to become available and some natural growth to return to Canaan.

We didn't. We stayed on the Egypt.

We were like we are today.

My wife and I came to America for "just two years."

That was in 1979.

We're still here. (We both are citizens and our children are citizens.)

What apparently happened in Egypt is that the Pharaoh that promoted Yosef to a vizorship was deposed, either by natives rising against him or by being overthrown by an outside invader. (I think the former, but I'm no authority on Egypt and the pharaohs.)

The new pharaoh was concerned that in time of war we would side with Egypt's enemies (something we did to help the Moslems invade Spain and later to help the Catholics reconquer Spain).

Had we left when we could have left, before a new pharaoh was seated on the throne, things would have been different. Imagine the Passover story sans plagues!

My bottom line is that the "flesh pots" of Egypt (America) hold us captive as surely as slavery.

ON THE OTHER HAND

Maybe HaShem is a "risk manager," my profession.

One of the things I tell my clients is, if they can, to have facilities in multiple locations; at least have the option of working elsewhere for "the duration" in case of an event that disrupts business as usual occurs.

Perhaps having Jews scattered across the globe is G-d's way of assuring that even with crazies like the ayatollahs we will survive. I pray that the ayatollahs and similar crazies will die before they can attack us anywhere in the world - my family is in Israel so my concerns are very real - but in the awful event someone manages the unthinkable and initiates another holocaust or inquisition, our dispersion will assure our survival.

הריני מקבל עלי מצוה עשה של ואהבת לרעך כמוך, והריני אוהב כל אחד מבני ישראל כנפשי ומאודי

OU not kosher enough for Israeli rabbinute

 

The following is from Arlene J. Mathes-Scharf 's excellent Kashrut.com web site. The original source is from the Chief Rabbinute of Israel.

The Israeli Chief Rabbinate is enforcing their policy of not allowing cholov stam products to be sold as kosher on Haagen-Dazs ice cream. Haagen-Dazs Ice Cream which is made from cholov stam and certified as kosher by the OU has been allowed to be sold in kosher establishments in Israel for many years.

An article on the Voz Iz Neias? web site titled Jerusalem - Rabbis Take On Häagen-Dazs provides more information.

As both Kashrut.com and the Voz Iz Neias? point out, OU-certified Haagen-Dazs has been acceptable in kosher markets and restaurtants for years. Suddenly, "halav stam" - non-halav Israel - products are banned.

While I have no objection to people preferring halav Israel or electing to only consume halav Israel, given the additional costs it will substantially reduce Haagan-Dazs and other halav stam companies' taxable income - taxes that help support the haredim who don't work, don't do national service, or join the IDF.

The Chief Rabbinute's stand suggests to me that the political body has been taken over by the same people who throw stones on Shabat at non-observant Jews and who would prefer to live under Jordanian - or PA - rule than any Israeli government.

AND THEN THERE is another "anti-haredi" rant.

Today at the morning minyan a gentleman came and asked for financial assistance.

The gentleman came from Israel to collect money in south Florida - after all, it was 16 degrees up north compared to our nearly 70 degrees.

He told the rabbi that he was schnoring for his kollel (I never found out which kollel or where) and for himself since he has 14 children.

As usual, I asked myself:

(a) Where did he get the money for round trip air fare - might that money be better spent feeding this wife and 14 children?

(b) Why did he have 14 children if he cannot support them?

(c) Since he's not young, are any of his children working to help support the family?

(d) Why can't the kollel be self-supporting with donations from the people who study at the kollel?

(e) Why isn't he home with his wife, assisting her with managing 14 children; he helped create them and now he runs away to America for "peace and quiet." I wonder what he would say if SHE took a couple of thousand dollars to tour south Florida

In my tiny congregation everybody either works - including the rabbi - or is on pension.

I know people who provide financial support to scholars are considered "b'shamyim" as if they are studying, but the gentleman who visited us this morning - visited but did not join us in the prayers - certainly is not a scholar hard at his work.

Sometimes it's difficult, but,

הריני מקבל עלי מצוה עשה של ואהבת לרעך כמוך, והריני אוהב כל אחד מבני ישראל כנפשי ומאודי

Why I found a new congregation If anyone wanted to know

 

I sent the following letter to my former synagogue's administrator when I decided it was time to move on.

בע"ה

December 21, 2011/26 כסלו 5772

(Synagogue administrator),

Although we moved to this specific area because of the rabbi and the synagogue, I find that conditions force me to make minyan elsewhere.

There are a number of reasons including

• arrogance of several Board members
• decorum, actually lack of it during services, often by Board members
• disrespect for congregants by some Board members *
• extended bidding for Torah honors; there are ways to reduce the time spent selling the Torah and some of these ways have been suggested to the Board.
• Kol Nidre after dark - not once but at least twice at the synagogue (I don't know about the hotel) **
• lack of aliyah for roughly six months - I had to insist on getting an aliyah; someone should keep records (they do where I go now)
• lack of concern for members - when a person is absent for several days from a minyan the person normally attends it seems appropriate for someone at the congregation (a Board member, the rabbi, hazan, administrator) to try to contact the person to see if the person is in town, ill, or dead
• lack of concern for the congregations' welfare by the Board, including
  • the movie issue (no script review, no contract, no monitoring of filming)
  • the loss of members issue (Board refuses to poll former members for reasons they went elsewhere)
• lack of respect shown by Board members to the congregation's rabbi

I complained about the decorum on several occasions but was told "this is the Sefardi mentality."

That's nonsense.

It may be a South American mentality; it is NOT the "Sefardi" mentality.

I have been in Sefardi and Mizrachi synagogues in the US and in Israel, and I have NEVER seen such disrespect for the Torah, the rabbi, and fellow congregants. This disrespect seems unique to this congregation.

There are at least two (2) other Sefardi/Mizrachi congregations in the neighborhood. In both cases, people come to pray as a minyan; they don't come to socialize (during prayers). The rabbis are, as they should be, the congregations' CEO; the boss. No one would dare treat the rabbi as some Board members treat the congregation's rabbi.

Again, we moved here specifically for the rabbi and congregation. Fortunately, there now are alternatives to this congregation.

You are free to share this with the rabbi and Board if you wish.

Yohanon Glenn

NOTES:

* When a Board member covers his face with his tallit to avoid shaking hands with a member returning to his seat following an aliyah, it's time to find a new congregation.

**
יש להתחיל באמירת "כל נדרי" מספר דקות קודם הלילה, ולכן יש לומר את הפיוטים "לך אלי" ו"שמע קולי" מבעוד יום. ספר ילקוט שמ"ש קעב, עמוד 130

סדר התפילות של יום הכיפורים מתחיל באמירת "כל נדרי" וזמנה לפני שקית החמה,מכיון שהיא כעין התרת נדרים ואיןמתירים נדרים השבת ויום-טוב. ספר החג והמועד, עמוד 45

Orthonuts

 

The "Orthonuts" mount a hill overlooking a roadway in Israel on a Shabat to throw stones and rocks at passing cars.

  Never mind that stones and rocks on Shabat are "mukseh."

  Never mind that someone could be injured or killed.

The "Orthonuts" of Bnai Brak string a chain across a roadway before Shabat

   Too bad a motorcycle rider failed to see the chain in the dark and died.

The "Orthonuts" of Bet Shemesh spit on properly dressed elementary school girls going to school next door to their neighborhood.

  Never mind that the child was properly dressed for almost any place but "their" neighborhood.

All the above is true; it happed and in some cases still is happening.

But are these people really Orthodox?

Well, they wear black hats and gartels. Their wives cover their faces with burkas like a Moslem.

As a matter of fact, these "Orthonuts" act like Muslims, extremist Muslims.

Merriam Webster Online (http://www.merriam-webster.com/dictionary/orthodox) defines "orthodox" as

conforming to established doctrine especially in religion

By all accounts the "established doctrine" is NOT Judaism, certainly not any Judaism I know about.

These same "Orthonuts" who throw rocks at passing cars on Shabat also are the ones that refuse to accept Israel as their nation - they prefer the rule of the PA (and for my part, the PA can have them, albeit I know that not all denizens of Mea Sharim are that brand of "Orthodox.")

There ARE tolerant black hats.

There are bigoted heloneem - non-observant or minimally observant Jews - who hate black hats just because they wear black hats.

Somewhere along the line we - Jews - seem to have forgotten why the Bet haMikdash was destroyed.

We don't have a Temple now, but we do have a state - Israel - that can be destroyed by its own people by their behavior toward their fellow Jews - regardless of their level of observance.

The country is being split into more fractions than there are political parties.

The left/liberals are pulling in one direction, the right in another, and the Orthonuts in still another.

At least a relative quiet reigns between many Sephardi/Mizrachi Jews and Ashkenazim, the Rishion L'Zion's family not-withstanding.

Israel has enough problems; it doesn't need more "Orthonuts."

We don't need them any where else, either.

Sometimes it's difficult, but

הריני מקבל עלי מצוה עשה של ואהבת לרעך כמוך, והריני אוהב כל אחד מבני ישראל כנפשי ומאודי

Hag haMolad a "national holiday?"

 

I'm an American, born in the U.S.A. so all the hoopla surrounding Hag haMolad - and its springtime counterpart - is well known to me.

But I never realized that Hag haMolad was a NATIONAL holiday.

I know it's celebrated by the "rov" - the majority of people in America - citizens or not.

But it is a RELIGIOUS holiday.

Perhaps I'm deceiving myself, maybe for most folks in the U.S. the religion has been taken out of Hag haMolad; forget Bet Lekham and Natzeret and salute Wall Street and Main Street. In my neighborhood I see lots of snowmen and trees and even an inflatable monkey - now what does an inflatable monkey have to do with Hag haMolad??

Two things aggrieve me.

Thing One: Having the governments recognize Hag haMolad as an official holiday blurs the line between religion and state. It suggests that the state (in broad terms) is a tool of the people who celebrate a religious Hag haMolad.

Thing Two: If my non-Jewish neighbors now get the day off for what was, and should remain, a "religious" holiday, why do I have to sacrifice my vacation time for Jewish holy days - and remember, here in "hul" I have to give up two days for the beginning of Pesach and Sukot and two days at the end of Pesach and Sukot. Plus Shavuot. Let's not forget two days for Rosh HaShanna and another for Yom Kippur.

The Fourth of July is a NATIONAL holiday. Ditto Veteran's/Memorial Day, Labor Day, and Presidents' Day (which I liked better then Washington and Lincoln has individual days). Thanksgiving is a "national" holiday, albeit with a "hint" of a religious connection; to whom are we giving thanks? HaShem, the farmer or local Publix or Safeway supermarket, or perhaps the Founding Fathers who had the good sense to prohibit a state religion. Maybe "all of the above."

Halloween is not a national holiday, and it reeks of religion for those who have any concept of their claimed beliefs. Likewise New Year's Eve/Day which Jews should realize is "Yom haBrit" - you do the math.

We are "blessed" with a number of truly national holidays that are free of any specific religious overtones.

I'm not trying to fight the commercialism. I had a friend who owned a jewelry store in Orlando FL. He hold me that if he didn't make it between Thanksgiving and the Hag haMolad his year was a financial disappointment (if not minor disaster). Lots of businesses are in the same situation, regardless of their size.

If a merchant wants to put a Santa Claus or even an inflatable monkey in the store's window, well and good. Even a manger scene is OK (but I doubt I'll see one in front of a Motel 6 or Holiday Inn).

But to make Hag haMolad - or any other religious holiday, even Yom Kippur - a "national holiday" is a bit much, and yes, Virginia, Yom Kippur in my neck of the woods is a day when many public schools are closed but the mail is delivered, the banks are open, and government offices, perhaps with less than a full complement of personnel, are open.

Call me a grinch if you wish, but I will insist to the end that Hag haMolad is NOT, and never should be, a NATIONAL holiday. If its celebrants want to take the day off - sans pay - by all means that's their privilege.

 

חג חנוכה שמח

הריני מקבל עלי מצוה עשה של ואהבת לרעך כמוך, והריני אוהב כל אחד מבני ישראל כנפשי ומאודי

Hanukah Different customs

 

We follow North African minhagim (traditions) in our house.

But we have friends who follow other minhagim - mostly Iraqi or Syrian.

My pitiful library has mostly books on things "From Morocco to Luv (Libya)" but I also have a kitzur that is interesting in that it includes, as most kitzurim do, pieces of Maran's (Yosef Caro) Shulhan Aruk and Rema's (Moses Isserles) "mappa" (tablecloth) of Ashkenazi "variations on a theme." What makes this kitzur interesting is that it includes, as footnotes to the Maran/Rema kitzur current Sefardi/Mizrachi comments - a tablecloth on top of the tablecloth, if you will allow. The comments are by the late Hakham Bakshi/Reshion l'Zion (Sefardi Chief Rabbi) Mordechai Tzemach Eliyahu, z"l.

What Hakham Eliyahu fails to note is that his - primarily Iraqi - traditions sometimes are at odds with North African traditions as set down by (alphabetically) Hakhamim Shalom Messas, Shlomo Toledano, and Yosef Messas . In one case, even the North Africans disagree among themselves!

Many North African traditions are in agreement with Rema; some align with the makubalim.

For all that, I find that learning about others' traditions - minhagim - always is interesting.

Why, for example, do Israeli savevonim (dreidels) . have נ ג ה פ while similar toys outside Israel have נ ג ה ש ? (Sorry, there are no prizes for correct answers.

Click on image to enlage to readable size

 

Just for the record, Israeli savevonim have a פ to represent פה (here) while non-Israeli dreidels have a ש to represent שם (there).

חג חנוכה שמח

הריני מקבל עלי מצוה עשה של ואהבת לרעך כמוך, והריני אוהב כל אחד מבני ישראל כנפשי ומאודי

Hanukkah and Religious Freedom

 

By Rabbi Marc D. Angel
Used with permission

Hanukkah is widely observed as a holiday that celebrates religious freedom. The persecuted Jews of ancient Israel waged battle against their Syrian/Hellenistic oppressors, and won the right to rededicate the Temple and to restore Jewish worship and religious practices.

Religious freedom is a wonderful thing. It allows us to worship God freely, without being coerced or intimidated by others.

Religious freedom is not a self-evident fact of life. As Jews, we have experienced many circumstances in which we did not enjoy this basic right. Medieval Iberia expelled Jews and Muslims, believing that only Catholics have truth and that “infidels” must not be tolerated. Saudi Arabia of today does not tolerate non-Muslims to practice their religions freely. Indeed, throughout history (including our own times), various groups have not granted religious freedom to “outsiders”. Only the faithful had rights in this world; and only the faithful would be blessed in the world to come. The infidels were deprived of rights in this world, and were doomed to perdition in the world to come.

The great 19th century Rabbi Eliyahu Benamozegh of Livorno pointed out an obvious—but startling—fact. In his book “Israel and Humanity,” he noted that historic Christianity and Islam claimed to be universal religions—and yet, they were not universal at all. They only made room for fellow believers; “infidels” were persecuted, even murdered. Those of other religions were not granted equal rights in this world, and were deemed to be unworthy of blessing in the world to come. Judaism—which is often depicted as a small, parochial tradition—is actually the religion that is the most universal. It teaches that all who accept the basic Noahide laws of morality are beloved by God. The righteous of all nations have a place in the world to come. While not condoning outright idolatry, Judaism leaves much theological space for non-Jews to achieve spiritual happiness and fulfillment. All humanity is created in the image of God.

When we light the Hanukkah candles, we need to remember the value of religious freedom. We also need to remind ourselves—and others—that religious freedom is a two-way street. It allows us to claim the right to practice our religion freely; but it also entails that we grant this same freedom to others who do not share our religious beliefs and practices.

Religious freedom is a problematic concept for those who are sure that they, and only they, have the absolute Truth. Such people tend to be extreme and intolerant. Since only they have the Truth, they have no patience for those who have other beliefs; indeed, they don’t see the need to grant rights to others. They feel compelled to crush the “opposition”, either by converting them, by coercing them, by oppressing them, or even by murdering them. For the single-minded bigots, religious freedom exists only to serve their interests and to guarantee their freedoms; but it doesn’t involve a mutual commitment to religious freedom for others.

Even within the Jewish community, we have those who take this extreme view of religious freedom. They are happy to enjoy the benefits of freedom; but they disdain those Jews whose beliefs and observances are different from theirs.

Those who see themselves as the only Torah-True Jews do not think they should make religious space for others; on the contrary, they feel that the others should be brought into line with them even by means of coercion. They discredit those who are not in their camp. In Israel, where such extremists exert political power, they initiate coercive action and legislation that impinge on the freedom of others. Since they are convinced that they alone have Truth, they feel warranted in coercing others to follow in their ways. Their mentality is similar to extremists of other religions who find it difficult or impossible to let others enjoy religious freedom.

Religious freedom is not such a simple concept, after all. While it protects each of our rights to practice religion freely, it also demands that we respect the rights of others to do likewise. Religious freedom is the hallmark of a tolerant and wise nation and community. It is a lofty ideal to which all should aspire.

As we celebrate Hanukkah, let us seriously celebrate the value of religious freedom. Let us serve God with purity, with commitment, with spiritual heroism. And let us appreciate that all human beings also deserve the right of religious freedom. When extremists seek to deprive others of this freedom, all society suffers a loss of freedom and dignity.

The Hanukkah lights remind us that we can bring light into a dark world. We can hope that our lights will inspire others and bring them closer to the Almighty.

“Not by might, nor by power, but by My spirit said the Lord of hosts.” (Zekharia 4:6)

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The Angel for Shabbat column is presented as a service of the Institute for Jewish Ideas and Ideals. Please visit our website jewishideas.org for a wide array of articles of special interest to those who wish to foster an intellectually vibrant, compassionate and inclusive Orthodox Judaism.

The Institute for Jewish Ideas and Ideals
8 West 70th Street
New York, NY 10023

Dark ages

 

Where I currently hang my kippa every morning the rabbi is a makpeed about the proper time to don tallit and tefillin.

He has a paper version of MyZmanim (http://www.myzmanim.com); it lists (MyZmanim's spelling)

• Dawn
  
• Earliest Talis & Tefillin
  
• Sunrise
  
• Latest Shema
  
• Latest Shachris
  
• Midday & Midnight
  
• Earliest Mincha
  
• Mincha Ketana
  
• Plag HaMincha
  
• Candle Lighting
  
• Sunset
  
• Nightfall
  
• End of Ordained Fasts
  
• Proportional Hour

with all the options. A worth-a-bookmark Web site.

Korbanote are scheduled for 6:15 year round, with shacharit (shachris) starting at 6:30. Well and good.

But the earliest talit & tefillin is getting later and later. Today, 20 Kislev, the earliest time ranges from 6:09 to 6:15. On 26 Kislev the earliest time is even later; from 6:12 to 6:18.

Why?

By rabbinical fiat, there must be sufficient light so a person can identify his friend, or perhaps tell the difference between a white and a kahalet string.

That was valid when the rabbis came up with the requirement, but is it valid today?

When I enter the synagogue building, the guy with the key turns on one electric light. I walk around and turn on others.

I have sufficient light to read my sedur, to read the rabbi's MyZmanim printout, to identify everyone as they make their appearance.

People have to go to work. Some either have to show up early; some have to fight traffic to show up at the "usual" start of the work day hour.

Waiting until 6:18 to don tzit-tzit can make a person late to work.

The options?

Be late.

Ignore the rabbinical fiat.

My suggestion is that the rabbis need to realize this is the 21st century, that most areas of the world are electrified and that while the sun may be minutes or hours away from rising, we CAN identify our neighbors or define kahalet from white with the aid of electric lights.

"But they had candles and lamps 'back in the day'. "

True, but candles and lamps were pricy; electric lights and the electricity to illuminate them are, in this day and age, relatively INexpensive.

Do we have any down-to-earth rabbis with enough prestige to free us from the constraints of the clock?

I'm not suggesting a change in when we welcome or bid good bye to Shabat or haggim; I'm not even suggesting that with sparkless electrical switches that turning electric lights on and off on Shabat such activity should be allowed.

No.

All I want is to the rabbis of today to realize that the conditions facing the rabbis of long ago are different and the reasons, the logic, of the former need review in light of the conditions today.

הריני מקבל עלי מצוה עשה של ואהבת לרעך כמוך, והריני אוהב כל אחד מבני ישראל כנפשי ומאודי