Of Turkey, Leah and the Jewish People
Rivy Poupko Kletenik
Connect the dots; Matriarch Leah, turkeys, and the Jewish people. Hint - they come together in November, forming an odd Chagall-like mosaic entitled Thanksgiving. The holiday I love to skip. Well, almost skip. No turkey, no big meal. We plan a very low key family day with little time in the kitchen. I do not do serious cooking on Thanksgiving - instead our family throws something together quickly, after all it is Thursday. And, if it is Thursday, it is humble macaroni and cheese night. The night before Shabbat generally is a night for modest dinners, this contrast adds to the honor and sparkle of the glorious Shabbat meal on Friday night.
As a first generation American, I appreciate this country and recognize that Thanksgiving is a good thing, a wonderful American celebration so I cannot cast it aside entirely. But still, why the day before Shabbat? Not good planning. Confident that George Washington, signer of the Thanksgiving Proclamation on November 26, 1789, would not mind, I simply slide our Thanksgiving over one day. I prepare turkey and stuffing, which then appear along with chicken soup, matzo balls and gefilte fish for dinner Friday night, a Jewish Thanksgiving, if you will.
And, Jewish it should be. Giving thanks is the very essence of who we are. The word Jew comes from the name Judah the largest tribe and the majority of Israelites at the time of the Babylonian Exile. Judah means to give thanks. Here is how the name was given. Judah was the fourth son of Jacob and Leah. Upon his birth Matriarch Leah declares joyfully, “This time I will thank God”. The name reflects a very special gratitude. Listen to what Rabbi Yochanan says in the name of Rabbi Shimon bar Yochai about this gratitude, “From the day that God created His world there was no human who thanked Him as it says, ‘this time I will thank God’.
Leah is the first person to walk this earth, and turn to her maker and say a simple thank you, she teaches us gratitude. One would think that she of all the matriarchs would be the least likely to thank. Compelled to marry the beloved of her sister she might have been tempted to embrace bitterness - instead she teaches us all to be grateful, to appreciate what we have. Her “thank you” becomes the name Judah, the name of the Jewish people.
Names are more than labels, they reflect the true identity and reveal the essence of an individual. How marvelous it is that our people’s name reflects the particular noble quality of gratitude. To be a Jew is to give thanks.
Thankfulness is no simple matter. In Hebrew the word for thanks is l’hodot, the same word for admitting, confessing, as in the Viddui confession at Yom Kippur. I suppose that a sincere thank you involves a little of both, making the giving of thanks a bit of a humbling experience. It involves the admission of need and the recognition of gratitude. It is a tremendous deed to say thank you, and sometimes not an easy one.
Though difficult, thanking God can and should be the very elixir of life. The first words that roll off our tongues upon waking each morning, are words of gratitude, “modeh ani lephanecha”, I gratefully thank You for returning my soul. Our siddur, prayer book is telling us something interesting, to be a wakeful human is to greet each day with gratitude.
We’ve got Jew and Judah, Matriarch Leah, on to the bird. Turkey on Shabbat Thanksgiving is a perfect fit. The word for turkey in Hebrew is tarnigol hodu - the bird of the Indians - now, you and I both know that l’hodot means to give thanks - tarnigol hodu, hmm…the bird of thanks? Why not? A perfect food for Shabbat.
For me in a sense, Thanksgiving falls on Shabbat every week not just one November. Here’s how. Each day after morning prayers we state the day of the week and recall what the Levites would recite in the Holy Temple which was a specific Psalm designated for each of the days of the week. On Shabbat we say Psalm 92, “A psalm a song for the Sabbath day, It is good to give thanks to God”, Tov L’hodot Lhashem. Shabbat and giving thanks come together naturally; a day of rest and a day to think lofty thoughts, to look around and appreciate life’s gifts. There is nothing more sublime than gratitude and nothing as ugly as thanklessness.
Well, we have connected the dots; Matriarch Leah, turkeys and the Jewish people. In spite of the connections I am not going to lead a movement to switch Thanksgiving to Friday night. If your family’s tradition is to celebrate Thanksgiving on Thursday that is wonderful - if invited I would even join you. Rabbinic teachings are on your side and have examined the modern phenomenon of observing Thanksgiving and have given it their ok. Thanksgiving on Thursday can also be Jewish. When celebrating Thanksgiving, think about making it a Jewish experience. Here are some ideas: a D’var Torah on the theme of giving thanks would be appropriate, calling to mind the unique place America has in our history is a gracious act of thankfulness, reciting the appropriate blessings before the foods and of course a Jewish flavor on the menu always helps.
I will stick with Thanksgiving on Friday night. It leads me to link American culture to our ancient traditions and values. Our name reflects our collective Jewish soul, it is a spirit, the very breath of gratitude that dances deep within us. Jew, Judah, giving thanks - the most eloquent of words. On this Thanksgiving, as on every day let us give thanks for all our blessings, for a country which has a designated a day to give thanks, for mornings that bring life and for Shabbats that teach us to say - we can’t ever say thank you enough.
Wednesday, November 21, 2007
Wednesday, October 24, 2007
Should Jewish Kids do halloween?
Dear Rivy,
Every year my children come home from Hebrew School telling me that their teachers told them that they should not go “Trick or Treating” on Halloween, that Halloween is not for Jewish children. I tell them that there is nothing wrong with Halloween; it's American, fun and what we have always done. Now I am starting to wonder. Is there anything wrong with Jewish children going out on Halloween night “Trick or Treating”?
As Americans we have many privileges; including the privilege of additional holidays - not that we need any more – we already have quite ample cause for overeating and deviating from the regularly scheduled program of life. However, human beings crave celebration and ritual hence the “Hallmarkatization” of our calendar.
In lieu of a commonly shared ancient religion we in the U.S. have developed a civil religion; we share the quasi-secular celebrations of New Years, Thanksgiving, Valentines Day, the obviously civil observances of Veteran’s Day, Martin Luther King Day, Presidents Day, Memorial Day, Labor Day, Columbus Day, Flag Day, and the unquestionably religious holidays of Christmas, Saint Patrick’s Day, Mardi Gras and Easter. These occasions bring out color schemed cards and elaborate decorations that are exasperatingly pervasive.
Discussion about Jews observing New Years, Thanksgiving and Valentines Day occur annually and I suppose it is the time of year for the Halloween conversation. The conflict with these four days, New Years, Thanksgiving, Valentines Day and Halloween is unlike Christmas, Saint Patrick’s Day, Mardi Gras and Easter which are clearly religious in origin. The religious origins of New Years, Thanksgiving and Valentines Day and Halloween are obscured and somewhat vague. Additionally, current prevalent observances are mostly secular in nature. Because of this haziness, the question around their observance is up for discussion and halachic scrutiny.
The accepted approach towards Thanksgiving is that it is permissible to feast on turkey and even laudable to join in the festivities since the religious nature of its origin is less than compelling. Celebrating New Years is deemed inappropriate by many on account of its connection to the religious observances related to Christmas; check out your local Wikipedia for more details. Valentines Day, romantic though it may be, is a day that commemorates the death of Christian martyrs and as such its religious origins are clear. The argument offered on behalf of Jewish observers of Valentines Day is that there is little or no connection to its origin in its modern day practices. However, the allure of Valentines Day, chocolate notwithstanding, is small time compared to Halloween.
The clamoring for Halloween fun is all different. Children are primed for its parties, haunted houses, costumes and vast amounts of candy wherever they go. Supermarkets, schools, doctor’s offices urge participation in the revelry. And in case, that by any stretch of the imagination, you missed it – don’t worry, television shows and advertisements remedy that oversight quite comprehensively. The issue of Halloween is for more pressing and contentious.
Jewish law concerning the observance or participation in holidays whose origin is of a religious nature is based on this verse from Leviticus 18:3, After the doings of the land of Egypt, wherein ye dwelt, shall ye not do; and after the doings of the land of Canaan, whither I bring you, shall ye not do; neither shall ye walk in their statutes. This “neither shall we walk in their statues” is a big deal. Following the threads of halachic analysis from the Talmud, to Talmudic commentaries up through the Code of Jewish law, we learn that if a seemingly innocuous practice has its origins in a pagan custom or has a taint of an idolatrous derivation then the activities are forbidden.
Even with just a cursory glance at encyclopedic entries on Halloween we quickly learn that Halloween has quite the pagan history. Here are some snippets form our beloved Wikki, “The term Halloween is shortened from All-hallow-even, as it is the evening of/before "All Hallows' Day", also known as "All Saints' Day". It was a day of religious festivities in various northern European Pagan traditions…Halloween is very popular in Ireland, where it is said to have originated, and is known in Irish as "Oíche Shamhna" or "Samhain Night". Pre-Christian Celts had an autumn festival, Samhain" End of Summer", a pastoral and agricultural "fire festival" or feast, when the dead revisited the mortal world, and large communal bonfires would hence be lit to ward off evil spirits…” There is a lot more that makes it abundantly clear that the origin of Halloween is undeniably pagan.
This said, it is also quite obvious that very few happy chirpy little American children experience the holiday within a pagan context - they have a fun day dressing up and getting candy. What are Jewish parents to do?! We certainly do not want to build resentment, bitterness and hostility towards Judaism by giving our children the experience of being denied the super fun day of Halloween. What we need to do is build the Jewish identity of our children and help them to not feel that they are missing out by not participating in Halloween – if something is taken away then something else must be provided in its stead. The Jewish child that grows up with a rich Jewish home life feels few if any pangs of a Hallloweenless childhood.
Here are a few pointers to bolster your stance if you choose to withhold Halloween…
· Plan. Sit down with your children and help them to understand the halacha. That though Halloween seems fun, it is not in line with Jewish values and its roots are not in sync with what we hold dear. Though paganism seems innocent and far from foreboding in our day and age, it is a belief system that is wholly at odds with belief in a transcendent God, creator and orchestrator of the universe. Children need to know that belief is something that is critical and worth sacrificing for, even if it means giving up “Trick or Treating.” Truth be told this lesson learned early, will pave the way for when being Jewish will demand more far more from them than simply a candy bar.
· Fill your Jewish home with Jewish practice. I will not be the first one to remind you that we Jews have a fantastically fun holiday called Purim, when dressing up in costumes is based on holy traditions and at what time instead of going house to house demanding treats, children are trained to go from house to house delivering treats!
· Though they cannot participate in the dressing up on Halloween, they can certainly take part by picking out the candy that they will dispense on Halloween night and by meeting and greeting trick or treators the night of. This is considered laudable by our tradition in the spirit of establishing peaceful relations among our neighbors.
Finally, there are many surveys that examine Jewish continuity based on synagogue membership, school attendance, camp participation and youth group associations. I would like to advocate for all of the above but mostly for homes abounding with joyful Jewish life. Do not abdicate your children’s Judaism whole scale to others – it is primarily the responsibility of parents to set the tone and to guarantee that Judaism is transmitted through love, commitment and delight in the home. Halloween will not be missed if you make sure that its void is filled with authentic Jewish experiences.
Every year my children come home from Hebrew School telling me that their teachers told them that they should not go “Trick or Treating” on Halloween, that Halloween is not for Jewish children. I tell them that there is nothing wrong with Halloween; it's American, fun and what we have always done. Now I am starting to wonder. Is there anything wrong with Jewish children going out on Halloween night “Trick or Treating”?
As Americans we have many privileges; including the privilege of additional holidays - not that we need any more – we already have quite ample cause for overeating and deviating from the regularly scheduled program of life. However, human beings crave celebration and ritual hence the “Hallmarkatization” of our calendar.
In lieu of a commonly shared ancient religion we in the U.S. have developed a civil religion; we share the quasi-secular celebrations of New Years, Thanksgiving, Valentines Day, the obviously civil observances of Veteran’s Day, Martin Luther King Day, Presidents Day, Memorial Day, Labor Day, Columbus Day, Flag Day, and the unquestionably religious holidays of Christmas, Saint Patrick’s Day, Mardi Gras and Easter. These occasions bring out color schemed cards and elaborate decorations that are exasperatingly pervasive.
Discussion about Jews observing New Years, Thanksgiving and Valentines Day occur annually and I suppose it is the time of year for the Halloween conversation. The conflict with these four days, New Years, Thanksgiving, Valentines Day and Halloween is unlike Christmas, Saint Patrick’s Day, Mardi Gras and Easter which are clearly religious in origin. The religious origins of New Years, Thanksgiving and Valentines Day and Halloween are obscured and somewhat vague. Additionally, current prevalent observances are mostly secular in nature. Because of this haziness, the question around their observance is up for discussion and halachic scrutiny.
The accepted approach towards Thanksgiving is that it is permissible to feast on turkey and even laudable to join in the festivities since the religious nature of its origin is less than compelling. Celebrating New Years is deemed inappropriate by many on account of its connection to the religious observances related to Christmas; check out your local Wikipedia for more details. Valentines Day, romantic though it may be, is a day that commemorates the death of Christian martyrs and as such its religious origins are clear. The argument offered on behalf of Jewish observers of Valentines Day is that there is little or no connection to its origin in its modern day practices. However, the allure of Valentines Day, chocolate notwithstanding, is small time compared to Halloween.
The clamoring for Halloween fun is all different. Children are primed for its parties, haunted houses, costumes and vast amounts of candy wherever they go. Supermarkets, schools, doctor’s offices urge participation in the revelry. And in case, that by any stretch of the imagination, you missed it – don’t worry, television shows and advertisements remedy that oversight quite comprehensively. The issue of Halloween is for more pressing and contentious.
Jewish law concerning the observance or participation in holidays whose origin is of a religious nature is based on this verse from Leviticus 18:3, After the doings of the land of Egypt, wherein ye dwelt, shall ye not do; and after the doings of the land of Canaan, whither I bring you, shall ye not do; neither shall ye walk in their statutes. This “neither shall we walk in their statues” is a big deal. Following the threads of halachic analysis from the Talmud, to Talmudic commentaries up through the Code of Jewish law, we learn that if a seemingly innocuous practice has its origins in a pagan custom or has a taint of an idolatrous derivation then the activities are forbidden.
Even with just a cursory glance at encyclopedic entries on Halloween we quickly learn that Halloween has quite the pagan history. Here are some snippets form our beloved Wikki, “The term Halloween is shortened from All-hallow-even, as it is the evening of/before "All Hallows' Day", also known as "All Saints' Day". It was a day of religious festivities in various northern European Pagan traditions…Halloween is very popular in Ireland, where it is said to have originated, and is known in Irish as "Oíche Shamhna" or "Samhain Night". Pre-Christian Celts had an autumn festival, Samhain" End of Summer", a pastoral and agricultural "fire festival" or feast, when the dead revisited the mortal world, and large communal bonfires would hence be lit to ward off evil spirits…” There is a lot more that makes it abundantly clear that the origin of Halloween is undeniably pagan.
This said, it is also quite obvious that very few happy chirpy little American children experience the holiday within a pagan context - they have a fun day dressing up and getting candy. What are Jewish parents to do?! We certainly do not want to build resentment, bitterness and hostility towards Judaism by giving our children the experience of being denied the super fun day of Halloween. What we need to do is build the Jewish identity of our children and help them to not feel that they are missing out by not participating in Halloween – if something is taken away then something else must be provided in its stead. The Jewish child that grows up with a rich Jewish home life feels few if any pangs of a Hallloweenless childhood.
Here are a few pointers to bolster your stance if you choose to withhold Halloween…
· Plan. Sit down with your children and help them to understand the halacha. That though Halloween seems fun, it is not in line with Jewish values and its roots are not in sync with what we hold dear. Though paganism seems innocent and far from foreboding in our day and age, it is a belief system that is wholly at odds with belief in a transcendent God, creator and orchestrator of the universe. Children need to know that belief is something that is critical and worth sacrificing for, even if it means giving up “Trick or Treating.” Truth be told this lesson learned early, will pave the way for when being Jewish will demand more far more from them than simply a candy bar.
· Fill your Jewish home with Jewish practice. I will not be the first one to remind you that we Jews have a fantastically fun holiday called Purim, when dressing up in costumes is based on holy traditions and at what time instead of going house to house demanding treats, children are trained to go from house to house delivering treats!
· Though they cannot participate in the dressing up on Halloween, they can certainly take part by picking out the candy that they will dispense on Halloween night and by meeting and greeting trick or treators the night of. This is considered laudable by our tradition in the spirit of establishing peaceful relations among our neighbors.
Finally, there are many surveys that examine Jewish continuity based on synagogue membership, school attendance, camp participation and youth group associations. I would like to advocate for all of the above but mostly for homes abounding with joyful Jewish life. Do not abdicate your children’s Judaism whole scale to others – it is primarily the responsibility of parents to set the tone and to guarantee that Judaism is transmitted through love, commitment and delight in the home. Halloween will not be missed if you make sure that its void is filled with authentic Jewish experiences.
Should Jewish Kids Do Halloween?
Dear Rivy,
Every year my children come home from Hebrew School telling me that their teachers told them that they should not go “Trick or Treating” on Halloween, that Halloween is not for Jewish children. I tell them that there is nothing wrong with Halloween; it's American, fun and what we have always done. Now I am starting to wonder. Is there anything wrong with Jewish children going out on Halloween night “Trick or Treating”?
As Americans we have many privileges; including the privilege of additional holidays - not that we need any more – we already have quite ample cause for overeating and deviating from the regularly scheduled program of life. However, human beings crave celebration and ritual hence the “Hallmarkatization” of our calendar.
In lieu of a commonly shared ancient religion we in the U.S. have developed a civil religion; we share the quasi-secular celebrations of New Years, Thanksgiving, Valentines Day, the obviously civil observances of Veteran’s Day, Martin Luther King Day, Presidents Day, Memorial Day, Labor Day, Columbus Day, Flag Day, and the unquestionably religious holidays of Christmas, Saint Patrick’s Day, Mardi Gras and Easter. These occasions bring out color schemed cards and elaborate decorations that are exasperatingly pervasive.
Discussion about Jews observing New Years, Thanksgiving and Valentines Day occur annually and I suppose it is the time of year for the Halloween conversation. The conflict with these four days, New Years, Thanksgiving, Valentines Day and Halloween is unlike Christmas, Saint Patrick’s Day, Mardi Gras and Easter which are clearly religious in origin. The religious origins of New Years, Thanksgiving and Valentines Day and Halloween are obscured and somewhat vague. Additionally, current prevalent observances are mostly secular in nature. Because of this haziness, the question around their observance is up for discussion and halachic scrutiny.
The accepted approach towards Thanksgiving is that it is permissible to feast on turkey and even laudable to join in the festivities since the religious nature of its origin is less than compelling. Celebrating New Years is deemed inappropriate by many on account of its connection to the religious observances related to Christmas; check out your local Wikipedia for more details. Valentines Day, romantic though it may be, is a day that commemorates the death of Christian martyrs and as such its religious origins are clear. The argument offered on behalf of Jewish observers of Valentines Day is that there is little or no connection to its origin in its modern day practices. However, the allure of Valentines Day, chocolate notwithstanding, is small time compared to Halloween.
The clamoring for Halloween fun is all different. Children are primed for its parties, haunted houses, costumes and vast amounts of candy wherever they go. Supermarkets, schools, doctor’s offices urge participation in the revelry. And in case, that by any stretch of the imagination, you missed it – don’t worry, television shows and advertisements remedy that oversight quite comprehensively. The issue of Halloween is for more pressing and contentious.
Jewish law concerning the observance or participation in holidays whose origin is of a religious nature is based on this verse from Leviticus 18:3, After the doings of the land of Egypt, wherein ye dwelt, shall ye not do; and after the doings of the land of Canaan, whither I bring you, shall ye not do; neither shall ye walk in their statutes. This “neither shall we walk in their statues” is a big deal. Following the threads of halachic analysis from the Talmud, to Talmudic commentaries up through the Code of Jewish law, we learn that if a seemingly innocuous practice has its origins in a pagan custom or has a taint of an idolatrous derivation then the activities are forbidden.
Even with just a cursory glance at encyclopedic entries on Halloween we quickly learn that Halloween has quite the pagan history. Here are some snippets form our beloved Wikki, “The term Halloween is shortened from All-hallow-even, as it is the evening of/before "All Hallows' Day", also known as "All Saints' Day". It was a day of religious festivities in various northern European Pagan traditions…Halloween is very popular in Ireland, where it is said to have originated, and is known in Irish as "Oíche Shamhna" or "Samhain Night". Pre-Christian Celts had an autumn festival, Samhain" End of Summer", a pastoral and agricultural "fire festival" or feast, when the dead revisited the mortal world, and large communal bonfires would hence be lit to ward off evil spirits…” There is a lot more that makes it abundantly clear that the origin of Halloween is undeniably pagan.
This said, it is also quite obvious that very few happy chirpy little American children experience the holiday within a pagan context - they have a fun day dressing up and getting candy. What are Jewish parents to do?! We certainly do not want to build resentment, bitterness and hostility towards Judaism by giving our children the experience of being denied the super fun day of Halloween. What we need to do is build the Jewish identity of our children and help them to not feel that they are missing out by not participating in Halloween – if something is taken away then something else must be provided in its stead. The Jewish child that grows up with a rich Jewish home life feels few if any pangs of a Hallloweenless childhood.
Here are a few pointers to bolster your stance if you choose to withhold Halloween…
· Plan. Sit down with your children and help them to understand the halacha. That though Halloween seems fun, it is not in line with Jewish values and its roots are not in sync with what we hold dear. Though paganism seems innocent and far from foreboding in our day and age, it is a belief system that is wholly at odds with belief in a transcendent God, creator and orchestrator of the universe. Children need to know that belief is something that is critical and worth sacrificing for, even if it means giving up “Trick or Treating.” Truth be told this lesson learned early, will pave the way for when being Jewish will demand more far more from them than simply a candy bar.
· Fill your Jewish home with Jewish practice. I will not be the first one to remind you that we Jews have a fantastically fun holiday called Purim, when dressing up in costumes is based on holy traditions and at what time instead of going house to house demanding treats, children are trained to go from house to house delivering treats!
· Though they cannot participate in the dressing up on Halloween, they can certainly take part by picking out the candy that they will dispense on Halloween night and by meeting and greeting trick or treators the night of. This is considered laudable by our tradition in the spirit of establishing peaceful relations among our neighbors.
Finally, there are many surveys that examine Jewish continuity based on synagogue membership, school attendance, camp participation and youth group associations. I would like to advocate for all of the above but mostly for homes abounding with joyful Jewish life. Do not abdicate your children’s Judaism whole scale to others – it is primarily the responsibility of parents to set the tone and to guarantee that Judaism is transmitted through love, commitment and delight in the home. Halloween will not be missed if you make sure that its void is filled with authentic Jewish experiences.
Every year my children come home from Hebrew School telling me that their teachers told them that they should not go “Trick or Treating” on Halloween, that Halloween is not for Jewish children. I tell them that there is nothing wrong with Halloween; it's American, fun and what we have always done. Now I am starting to wonder. Is there anything wrong with Jewish children going out on Halloween night “Trick or Treating”?
As Americans we have many privileges; including the privilege of additional holidays - not that we need any more – we already have quite ample cause for overeating and deviating from the regularly scheduled program of life. However, human beings crave celebration and ritual hence the “Hallmarkatization” of our calendar.
In lieu of a commonly shared ancient religion we in the U.S. have developed a civil religion; we share the quasi-secular celebrations of New Years, Thanksgiving, Valentines Day, the obviously civil observances of Veteran’s Day, Martin Luther King Day, Presidents Day, Memorial Day, Labor Day, Columbus Day, Flag Day, and the unquestionably religious holidays of Christmas, Saint Patrick’s Day, Mardi Gras and Easter. These occasions bring out color schemed cards and elaborate decorations that are exasperatingly pervasive.
Discussion about Jews observing New Years, Thanksgiving and Valentines Day occur annually and I suppose it is the time of year for the Halloween conversation. The conflict with these four days, New Years, Thanksgiving, Valentines Day and Halloween is unlike Christmas, Saint Patrick’s Day, Mardi Gras and Easter which are clearly religious in origin. The religious origins of New Years, Thanksgiving and Valentines Day and Halloween are obscured and somewhat vague. Additionally, current prevalent observances are mostly secular in nature. Because of this haziness, the question around their observance is up for discussion and halachic scrutiny.
The accepted approach towards Thanksgiving is that it is permissible to feast on turkey and even laudable to join in the festivities since the religious nature of its origin is less than compelling. Celebrating New Years is deemed inappropriate by many on account of its connection to the religious observances related to Christmas; check out your local Wikipedia for more details. Valentines Day, romantic though it may be, is a day that commemorates the death of Christian martyrs and as such its religious origins are clear. The argument offered on behalf of Jewish observers of Valentines Day is that there is little or no connection to its origin in its modern day practices. However, the allure of Valentines Day, chocolate notwithstanding, is small time compared to Halloween.
The clamoring for Halloween fun is all different. Children are primed for its parties, haunted houses, costumes and vast amounts of candy wherever they go. Supermarkets, schools, doctor’s offices urge participation in the revelry. And in case, that by any stretch of the imagination, you missed it – don’t worry, television shows and advertisements remedy that oversight quite comprehensively. The issue of Halloween is for more pressing and contentious.
Jewish law concerning the observance or participation in holidays whose origin is of a religious nature is based on this verse from Leviticus 18:3, After the doings of the land of Egypt, wherein ye dwelt, shall ye not do; and after the doings of the land of Canaan, whither I bring you, shall ye not do; neither shall ye walk in their statutes. This “neither shall we walk in their statues” is a big deal. Following the threads of halachic analysis from the Talmud, to Talmudic commentaries up through the Code of Jewish law, we learn that if a seemingly innocuous practice has its origins in a pagan custom or has a taint of an idolatrous derivation then the activities are forbidden.
Even with just a cursory glance at encyclopedic entries on Halloween we quickly learn that Halloween has quite the pagan history. Here are some snippets form our beloved Wikki, “The term Halloween is shortened from All-hallow-even, as it is the evening of/before "All Hallows' Day", also known as "All Saints' Day". It was a day of religious festivities in various northern European Pagan traditions…Halloween is very popular in Ireland, where it is said to have originated, and is known in Irish as "Oíche Shamhna" or "Samhain Night". Pre-Christian Celts had an autumn festival, Samhain" End of Summer", a pastoral and agricultural "fire festival" or feast, when the dead revisited the mortal world, and large communal bonfires would hence be lit to ward off evil spirits…” There is a lot more that makes it abundantly clear that the origin of Halloween is undeniably pagan.
This said, it is also quite obvious that very few happy chirpy little American children experience the holiday within a pagan context - they have a fun day dressing up and getting candy. What are Jewish parents to do?! We certainly do not want to build resentment, bitterness and hostility towards Judaism by giving our children the experience of being denied the super fun day of Halloween. What we need to do is build the Jewish identity of our children and help them to not feel that they are missing out by not participating in Halloween – if something is taken away then something else must be provided in its stead. The Jewish child that grows up with a rich Jewish home life feels few if any pangs of a Hallloweenless childhood.
Here are a few pointers to bolster your stance if you choose to withhold Halloween…
· Plan. Sit down with your children and help them to understand the halacha. That though Halloween seems fun, it is not in line with Jewish values and its roots are not in sync with what we hold dear. Though paganism seems innocent and far from foreboding in our day and age, it is a belief system that is wholly at odds with belief in a transcendent God, creator and orchestrator of the universe. Children need to know that belief is something that is critical and worth sacrificing for, even if it means giving up “Trick or Treating.” Truth be told this lesson learned early, will pave the way for when being Jewish will demand more far more from them than simply a candy bar.
· Fill your Jewish home with Jewish practice. I will not be the first one to remind you that we Jews have a fantastically fun holiday called Purim, when dressing up in costumes is based on holy traditions and at what time instead of going house to house demanding treats, children are trained to go from house to house delivering treats!
· Though they cannot participate in the dressing up on Halloween, they can certainly take part by picking out the candy that they will dispense on Halloween night and by meeting and greeting trick or treators the night of. This is considered laudable by our tradition in the spirit of establishing peaceful relations among our neighbors.
Finally, there are many surveys that examine Jewish continuity based on synagogue membership, school attendance, camp participation and youth group associations. I would like to advocate for all of the above but mostly for homes abounding with joyful Jewish life. Do not abdicate your children’s Judaism whole scale to others – it is primarily the responsibility of parents to set the tone and to guarantee that Judaism is transmitted through love, commitment and delight in the home. Halloween will not be missed if you make sure that its void is filled with authentic Jewish experiences.
Thursday, September 6, 2007
Does Rosh Hashanah Need to Happen Now?
Holidays inevitably conjure up childhood memories. The sights, smells and sounds are implanted in our consciousness. Coming home from school Rosh Hashanah time, we kids were greeted by a foreign sound emanating from the upstairs. Not shofar blowing but rather the rhythmic single finger typing of Rosh Hashanah sermons from a large-type orator’s typewriter. Climbing the stairs toward father’s study brought the typing closer and louder. It is the writing of a sermon; the thoughts, the words, the passion pouring forth from mind and heart, the energy traveling through fingers onto the keys, creating that hollow rhythmic beating against the hard stock 5x7 note cards, which later appear on the pulpit flashing before hundreds of congregants. That typing could bring, in a Pavlovian way, moods of seriousness, hushedness - inducing thoughts of synagogue and prayer.
Rosh Hashanah is different for each of us. It is the Jewish kind of a New Year yes, but, I never knew there was any other kind of New Year. I first heard of the parties, blow outs, and the champagne of December 31 way past childhood. Rosh Hashanah, the Jewish New Year is all I know of new years. As a rabbi’s daughter, rabbi’s wife, mother, and teacher, Rosh Hashanah naturally takes on many nuances. There is the tension of the year’s most intense synagogue experience, there are the preparations in the home, the mad dashes and scrambling to outfit the kids, the lessons for the classroom but most imposing is the inner soul searching demanded of the season.
And imposing it is. The heaviness of the season feels like an intrusion. It is September, we are trying to get our kids back onto a schedule, trying to start programming off, and year after year we are stymied. At more meetings than not, dates and events are put off until after the holidays. Projects are postponed, life is on hold; and why? Why now? Is there not another time to be doing the repentance thing? Is there not a less busy time for atonement? What is it about the end of summer that demands judgment? Why now as the earth settles into dormancy are we commanded to pause, hold everything and to not pass “go”?
As the shofar is blown we receive the answer. The machzor, High Holiday prayer book, tells us, Today the world was created. The “today” refers not to Thursday September13 but today as in the first day of Tishrei, the first day of the seventh month which the Torah in Leviticus 23, tells us should be a day of complete rest, a sacred occasion commemorated with loud blasts. But there is no mention of the creation of the world here, no explanation for the choice of the date.
Midrash steps in with eloquence. The creation of the world actually begins five days before Rosh Hashanah. First comes light, water, clouds, trees, birds, fish, animals and finally on the sixth day of creation, on the first day of the seventh month, humans are created. With their creation - the world is created. Anthropocentric assuredly; the world’s creation is man’s creation and man’s creation is the creation of the world. And hence we say by extension, that one who destroys a single soul is accounted by Scripture as though they had destroyed a whole world.
This thought leads Rabbi Yose the Galilean to say: Whatever the Holy One, blessed be He created in the world He created in man. He created forests in the world, forests in humans - hair. He created channels in the world, channels in humans - ears. He created wind in the world, wind in humans - breath. He created salt water in the world - salt-water in humans - tears. He created flowing waters in the world - flowing waters in humans - blood. He created sweet water in the world, sweet water in humans - saliva. He created firmaments in the world, firmaments in humans - the tongue.
The day man is created is indeed the day the world is created, for each of us is a created world. Our world perceptions are based on our own personal experiences. No one sees things quite the same as anyone else. We really are our very own world. Popular expressions such as, he is in his own world, she thinks the world revolves around her, he is on his own planet reflect this. One difference, these are of a negative bent, while the Midrashic notion carries a very different and loftier tone. Awesomeness if you will. We each contain a microcosm of the magnificence of this world. We are each our own universe. Oddly the thought is humbling. What have we each accomplished with this magnificent world? Have we used the gifts that God has given us to make this world, our world, each of our worlds a better place? When we talk of Tikun Olam, repairing the world, might we perhaps begin with ourselves with our own world? This is the message of Rosh Hashanah. The greater world is created along with the particular worlds of each of us humans. To fix the greater world we begin with ourselves.
The Shofar service tells us, Today the world was created today all mankind is judged. And so we turn to the new year and its imposing mood. The overall placing of Rosh Hashanah at this time feels right. In Talmud class we’ve been talking a lot about the beginning of the Jewish day. We’ve been told since we were small that the Jewish day begins at night. But does it really feel like that? As the sun sets do you begin to feel like a new day? Of course not, that is the feeling you have upon awakening. But now for the beautiful Jewish lesson; the day begins at nightfall, because without darkness and rest and holding still time you cannot be ready for the day.
The year resembles the day; the fall is twilight, the winter, night, the spring, dawn; summer, a long day of sunshine. Yes, the Jewish day begins at night. The Jewish year begins with the setting sun, with the evening of the year, autumn. It starts with quiet contemplation. We are preparing for our year. It makes sense. The world and each of us is setting about to recreate itself, new thoughts, new promises, and new goals. These days I hear no tapping of typewriters. But sermons are being word-processed, honey cakes baked and Rosh Hashanah is almost here.
Rosh Hashanah is different for each of us. It is the Jewish kind of a New Year yes, but, I never knew there was any other kind of New Year. I first heard of the parties, blow outs, and the champagne of December 31 way past childhood. Rosh Hashanah, the Jewish New Year is all I know of new years. As a rabbi’s daughter, rabbi’s wife, mother, and teacher, Rosh Hashanah naturally takes on many nuances. There is the tension of the year’s most intense synagogue experience, there are the preparations in the home, the mad dashes and scrambling to outfit the kids, the lessons for the classroom but most imposing is the inner soul searching demanded of the season.
And imposing it is. The heaviness of the season feels like an intrusion. It is September, we are trying to get our kids back onto a schedule, trying to start programming off, and year after year we are stymied. At more meetings than not, dates and events are put off until after the holidays. Projects are postponed, life is on hold; and why? Why now? Is there not another time to be doing the repentance thing? Is there not a less busy time for atonement? What is it about the end of summer that demands judgment? Why now as the earth settles into dormancy are we commanded to pause, hold everything and to not pass “go”?
As the shofar is blown we receive the answer. The machzor, High Holiday prayer book, tells us, Today the world was created. The “today” refers not to Thursday September13 but today as in the first day of Tishrei, the first day of the seventh month which the Torah in Leviticus 23, tells us should be a day of complete rest, a sacred occasion commemorated with loud blasts. But there is no mention of the creation of the world here, no explanation for the choice of the date.
Midrash steps in with eloquence. The creation of the world actually begins five days before Rosh Hashanah. First comes light, water, clouds, trees, birds, fish, animals and finally on the sixth day of creation, on the first day of the seventh month, humans are created. With their creation - the world is created. Anthropocentric assuredly; the world’s creation is man’s creation and man’s creation is the creation of the world. And hence we say by extension, that one who destroys a single soul is accounted by Scripture as though they had destroyed a whole world.
This thought leads Rabbi Yose the Galilean to say: Whatever the Holy One, blessed be He created in the world He created in man. He created forests in the world, forests in humans - hair. He created channels in the world, channels in humans - ears. He created wind in the world, wind in humans - breath. He created salt water in the world - salt-water in humans - tears. He created flowing waters in the world - flowing waters in humans - blood. He created sweet water in the world, sweet water in humans - saliva. He created firmaments in the world, firmaments in humans - the tongue.
The day man is created is indeed the day the world is created, for each of us is a created world. Our world perceptions are based on our own personal experiences. No one sees things quite the same as anyone else. We really are our very own world. Popular expressions such as, he is in his own world, she thinks the world revolves around her, he is on his own planet reflect this. One difference, these are of a negative bent, while the Midrashic notion carries a very different and loftier tone. Awesomeness if you will. We each contain a microcosm of the magnificence of this world. We are each our own universe. Oddly the thought is humbling. What have we each accomplished with this magnificent world? Have we used the gifts that God has given us to make this world, our world, each of our worlds a better place? When we talk of Tikun Olam, repairing the world, might we perhaps begin with ourselves with our own world? This is the message of Rosh Hashanah. The greater world is created along with the particular worlds of each of us humans. To fix the greater world we begin with ourselves.
The Shofar service tells us, Today the world was created today all mankind is judged. And so we turn to the new year and its imposing mood. The overall placing of Rosh Hashanah at this time feels right. In Talmud class we’ve been talking a lot about the beginning of the Jewish day. We’ve been told since we were small that the Jewish day begins at night. But does it really feel like that? As the sun sets do you begin to feel like a new day? Of course not, that is the feeling you have upon awakening. But now for the beautiful Jewish lesson; the day begins at nightfall, because without darkness and rest and holding still time you cannot be ready for the day.
The year resembles the day; the fall is twilight, the winter, night, the spring, dawn; summer, a long day of sunshine. Yes, the Jewish day begins at night. The Jewish year begins with the setting sun, with the evening of the year, autumn. It starts with quiet contemplation. We are preparing for our year. It makes sense. The world and each of us is setting about to recreate itself, new thoughts, new promises, and new goals. These days I hear no tapping of typewriters. But sermons are being word-processed, honey cakes baked and Rosh Hashanah is almost here.
Wednesday, July 25, 2007
The Jewish Summer
While I do not disagree that summer is a time for fun. I do have to admit that the Jewish calendar does impose some challenges to the fun possibilities of summer. It is no accident that there is a Yiddish saying that highlights this decidedly “unfun” nature of the Jewish summer. In answer to what the rhythm of the Jewish summer is, the saying playfully tells us:
“Ziben vochen tzeilt men,
Drie vochen klocked men,
Feer vochen blozt men.”
“Seven weeks we count,
three weeks we cry,
and four weeks we blow.”
Each line refers to a different period during the spring or summer season, each one reflecting a specific observance, mood and custom. Let’s take them one at a time.
The first segment refers to the period that is just ending this past week. It is the phase of time that spans the weeks between the second day of Passover and the holiday of Shavuot. The commandment to count these days is found in the Book of Leviticus chapter 23 and is referred to as the counting of the Omer, the name of the sacrifice offered on the second day of Passover. One reason offered for the observance of this counting ritual is the notion that we are advancing spiritually from the day of the Exodus until the day of the receiving of the Torah. We count anxiously till that great moment of revelation at Sinai. Still nothing of a mournful nature here, but wait, that comes later in history.
The Talmud in Yevamot 62b relates that 24,000 students of Rabbi Akiva died between this very segment of time between Pesach and Shavuot. We therefore have a practice to refrain from conducting public celebrations during this period of time; hence no weddings during this period, I should say during most of this period depending on your own personal custom. There are some variations and exceptions including of course the holiday of L’ag B’Omer, which is a super fun joyous day with weddings and celebrations galore.
The second period of time identified by the Yiddish saying is, the period of time that spans the three weeks from the Fast of Tammuz until Tisha B’Av when, “we cry”. The Fast of Tammuz commemorates the breach in the Temple wall along with other national tragedies that took place on that very same date. Tisha B’Av marks the destruction of the Temple, seen by Jewish tradition as one of the greatest tragedies to befall our people. The three weeks between these two fast days are days of mourning for Ashkenazic Jews with no weddings or public celebrations. Sephardic Jews begin their mourning the week of Tisha B’Av. The mourning intensifies as the month of Av begins with some restricting their intake of meat and wine during these “Nine Days” from Rosh Chodesh until the fast itself on the Ninth of Av itself, excepting of course Shabbat when wine and meat are permitted.
Finally, the third phase of time “the four weeks that we blow” refers to the four weeks that we blow the Shofar on a daily basis, during the month of Elul. We do this in advance of New Year, Rosh Hashanah. During these four weeks one may marry, however it is a time of solemnity and introspection as we approach the High Holiday season. It is a month of time devoted to Teshuvah, repentance.
Some might take a look at the months ahead with dread but I strongly believe in the nobility and transcendent quality of the Jewish calendar. It presents us with ups and downs, moments of sorrow and times to rejoice, a way to express the entire spectrum of human emotions. But, most importantly it is a cycle of life that is compelling and meaningful, rich and varied. Not easy, but wonderful. Imposed sadness may be awkward or even annoying and meaningless to some, however our mourning of Jerusalem has affected the consciousness of our people. It is who we are and part of what we are about, we are a people of memory. Our very real mourning practices, sitting on the floor, fasting, crying, even led Napoleon to declare after witnessing Jews mourning with genuine fervor and grief on Tisha B’Av remarked that "a people - that passionately mourns a national tragedy that took place over 17 centuries ago - is eternal."
“Ziben vochen tzeilt men,
Drie vochen klocked men,
Feer vochen blozt men.”
“Seven weeks we count,
three weeks we cry,
and four weeks we blow.”
Each line refers to a different period during the spring or summer season, each one reflecting a specific observance, mood and custom. Let’s take them one at a time.
The first segment refers to the period that is just ending this past week. It is the phase of time that spans the weeks between the second day of Passover and the holiday of Shavuot. The commandment to count these days is found in the Book of Leviticus chapter 23 and is referred to as the counting of the Omer, the name of the sacrifice offered on the second day of Passover. One reason offered for the observance of this counting ritual is the notion that we are advancing spiritually from the day of the Exodus until the day of the receiving of the Torah. We count anxiously till that great moment of revelation at Sinai. Still nothing of a mournful nature here, but wait, that comes later in history.
The Talmud in Yevamot 62b relates that 24,000 students of Rabbi Akiva died between this very segment of time between Pesach and Shavuot. We therefore have a practice to refrain from conducting public celebrations during this period of time; hence no weddings during this period, I should say during most of this period depending on your own personal custom. There are some variations and exceptions including of course the holiday of L’ag B’Omer, which is a super fun joyous day with weddings and celebrations galore.
The second period of time identified by the Yiddish saying is, the period of time that spans the three weeks from the Fast of Tammuz until Tisha B’Av when, “we cry”. The Fast of Tammuz commemorates the breach in the Temple wall along with other national tragedies that took place on that very same date. Tisha B’Av marks the destruction of the Temple, seen by Jewish tradition as one of the greatest tragedies to befall our people. The three weeks between these two fast days are days of mourning for Ashkenazic Jews with no weddings or public celebrations. Sephardic Jews begin their mourning the week of Tisha B’Av. The mourning intensifies as the month of Av begins with some restricting their intake of meat and wine during these “Nine Days” from Rosh Chodesh until the fast itself on the Ninth of Av itself, excepting of course Shabbat when wine and meat are permitted.
Finally, the third phase of time “the four weeks that we blow” refers to the four weeks that we blow the Shofar on a daily basis, during the month of Elul. We do this in advance of New Year, Rosh Hashanah. During these four weeks one may marry, however it is a time of solemnity and introspection as we approach the High Holiday season. It is a month of time devoted to Teshuvah, repentance.
Some might take a look at the months ahead with dread but I strongly believe in the nobility and transcendent quality of the Jewish calendar. It presents us with ups and downs, moments of sorrow and times to rejoice, a way to express the entire spectrum of human emotions. But, most importantly it is a cycle of life that is compelling and meaningful, rich and varied. Not easy, but wonderful. Imposed sadness may be awkward or even annoying and meaningless to some, however our mourning of Jerusalem has affected the consciousness of our people. It is who we are and part of what we are about, we are a people of memory. Our very real mourning practices, sitting on the floor, fasting, crying, even led Napoleon to declare after witnessing Jews mourning with genuine fervor and grief on Tisha B’Av remarked that "a people - that passionately mourns a national tragedy that took place over 17 centuries ago - is eternal."
Tuesday, June 12, 2007
Hebrew Matters
I am a fervent Hebrew enthusiast. I love Hebrew; the words, the charming expressions, the subtle connections and the ancient reverberations in its lilt. Make no mistake, the speaking of Hebrew is no simple issue, indeed it is a question that scholars and philosophers have wrestled with generation after generation, starting perhaps from the first Diaspora in 586 BCE in Babylon after which Aramaic became the vernacular. Though our holiest texts are in Hebrew; through years of exile our popular spoken tongues became Aramaic, Ladino and Yiddish. Hebrew became a language of books; read in the study house and in the synagogue.
In spite of this, remarkably, miraculously, amazingly - on account of population censuses - we can project that we are approaching an era when Hebrew will be the spoken idiom of the majority of the Jewish people. For that alone it may be well worth giving it another shot. Know however, that utility does limited justice to the phenomenon of Hebrew study; there are huge ideas that encase the noble study of the Holy tongue.
A Midrash concerning the enslavement in Egypt wonders about our redemption and offers reasons for God’s deliverance of the Israelites; they did not alter their mode of dress, they maintained their Jewish names and they did not change their language. This teaching reveals a vital notion of our sages; retaining one’s language is essential to one’s survival. Of course, a common language binds a people together, solidifying their identity. Language unites, hence the multiplicities of language signals dispersal and disunity in the Tower of Babel narrative.
But, we are talking about more than simple cohesiveness – we are discussing survival. And this Midrash is about a unique kind of survival; a spiritual survival; redemption. Here the redemptive quality of survival is linked to language.
On these same lines the Sifre teaches us that the instruction found in the central prayer of declaration, the Shema, “vedebarta bam” and you shall speak of it, refers to the speaking of Hebrew. As soon as a child is able to speak, parents are enjoined to engage them in the speaking of language of our people. Now, this speaking of Hebrew is being elevated from practicality and survival, to a level of Mitzvah, commandment of the Almighty. Indeed, Maimonides echoes this thought in his commentary to Mishnah Avot, where he identifies the speaking of Hebrew as a mitzvah, albeit not the most major of commandments, but a mitzvah nonetheless.
For me this spiritual approach towards language is particularly powerful. There is something mystical about this language of revelation, it bespeaks an emotion experienced in the soul but articulated by the body. The learning of language may begin with painstaking learning of letters but as the words are formed and ideas articulated – language quickly transcends the confines of the letters and leaps into the lofty sublime realm of ideas. Moshe Greenberg puts it this way, “The uniquely Jewish store of concepts and values cannot be transmitted in translation.” Languages communicate the particular ideas of the people who speak it and in it lives their particular metaphors.
In the case of Hebrew, words give voice to the pathos of its speakers. I offer the classic Yiddish lullaby, “Oifin Pripichek”, as an example. Here the traditional melamed, teacher, sits by the fire place and urges his precious students to learn the letters together with the vowels. The tender sweet picture of the long white bearded rabbi somberly segues into an entirely different image. In the last stanza of the song the teacher cannot but help himself and asks his students movingly, do they know how much tears and how many feelings lie in these letters?
The teacher has given way to temptation, he pulls away the protective curtain, his didactic demeanor dims and he reveals himself. He allows his students a glimpse of the eternal pathos contained therein. How do we understand these tears? Are they tears of the struggle of study? Tears of lives risked at Torah study? Maybe they are tears of the deep knowledge of just what is at stake in the learning of these letters – everything.
This learning of Hebrew is huge; you need to ask yourself if you want to live a life in translation. You are right, all of our great works have been translated, the Torah, Mishnah, Midrash, Talmud, the Zohar and of course the siddur. But there is something missing, lost in translation. Gershon Shaked puts it this way, “Literature written for an imaginary audience which does not speak its language, is counterfeit and untruthful.” Though I can live without the nuances of Virgil in Latin or Aeschylus in Greek, or Voltaire in French, I cannot live without Torah in Hebrew.
I know it is not easy, I have experienced the challenge of attempting to learn a language – I have tried my hand at French and Russian and can claim little acquisition and no aptitude. But this is your language. The early Zionists had a dream of resurrecting a language; you can too be a part of that miracle.
In spite of this, remarkably, miraculously, amazingly - on account of population censuses - we can project that we are approaching an era when Hebrew will be the spoken idiom of the majority of the Jewish people. For that alone it may be well worth giving it another shot. Know however, that utility does limited justice to the phenomenon of Hebrew study; there are huge ideas that encase the noble study of the Holy tongue.
A Midrash concerning the enslavement in Egypt wonders about our redemption and offers reasons for God’s deliverance of the Israelites; they did not alter their mode of dress, they maintained their Jewish names and they did not change their language. This teaching reveals a vital notion of our sages; retaining one’s language is essential to one’s survival. Of course, a common language binds a people together, solidifying their identity. Language unites, hence the multiplicities of language signals dispersal and disunity in the Tower of Babel narrative.
But, we are talking about more than simple cohesiveness – we are discussing survival. And this Midrash is about a unique kind of survival; a spiritual survival; redemption. Here the redemptive quality of survival is linked to language.
On these same lines the Sifre teaches us that the instruction found in the central prayer of declaration, the Shema, “vedebarta bam” and you shall speak of it, refers to the speaking of Hebrew. As soon as a child is able to speak, parents are enjoined to engage them in the speaking of language of our people. Now, this speaking of Hebrew is being elevated from practicality and survival, to a level of Mitzvah, commandment of the Almighty. Indeed, Maimonides echoes this thought in his commentary to Mishnah Avot, where he identifies the speaking of Hebrew as a mitzvah, albeit not the most major of commandments, but a mitzvah nonetheless.
For me this spiritual approach towards language is particularly powerful. There is something mystical about this language of revelation, it bespeaks an emotion experienced in the soul but articulated by the body. The learning of language may begin with painstaking learning of letters but as the words are formed and ideas articulated – language quickly transcends the confines of the letters and leaps into the lofty sublime realm of ideas. Moshe Greenberg puts it this way, “The uniquely Jewish store of concepts and values cannot be transmitted in translation.” Languages communicate the particular ideas of the people who speak it and in it lives their particular metaphors.
In the case of Hebrew, words give voice to the pathos of its speakers. I offer the classic Yiddish lullaby, “Oifin Pripichek”, as an example. Here the traditional melamed, teacher, sits by the fire place and urges his precious students to learn the letters together with the vowels. The tender sweet picture of the long white bearded rabbi somberly segues into an entirely different image. In the last stanza of the song the teacher cannot but help himself and asks his students movingly, do they know how much tears and how many feelings lie in these letters?
The teacher has given way to temptation, he pulls away the protective curtain, his didactic demeanor dims and he reveals himself. He allows his students a glimpse of the eternal pathos contained therein. How do we understand these tears? Are they tears of the struggle of study? Tears of lives risked at Torah study? Maybe they are tears of the deep knowledge of just what is at stake in the learning of these letters – everything.
This learning of Hebrew is huge; you need to ask yourself if you want to live a life in translation. You are right, all of our great works have been translated, the Torah, Mishnah, Midrash, Talmud, the Zohar and of course the siddur. But there is something missing, lost in translation. Gershon Shaked puts it this way, “Literature written for an imaginary audience which does not speak its language, is counterfeit and untruthful.” Though I can live without the nuances of Virgil in Latin or Aeschylus in Greek, or Voltaire in French, I cannot live without Torah in Hebrew.
I know it is not easy, I have experienced the challenge of attempting to learn a language – I have tried my hand at French and Russian and can claim little acquisition and no aptitude. But this is your language. The early Zionists had a dream of resurrecting a language; you can too be a part of that miracle.
Monday, May 21, 2007
Shavuot - Why Less is More
If you put two plump cheese blintzes next to each other they just might resemble the two tablets of the law. But, I think we need to do better than that to bring meaning to our observance of Shavuot. The least attention getting of the holidays, it has a few things going against it from the start. No prominent engaging ritual and no eight-day marathon. Its timing is quite less than perfect coming as the school year is winding down, with no secular holiday season to boost its observance. Blink and you just might miss it entirely. Ironically, this low-key nature of Shavuot is its essence. When it comes to Shavuot less is more. Let me explain.
Try and find Shavuot in the Torah. Look for the verse linking Shavuot to the Giving of the Torah, search for the exact date, and maybe try to find the part about cheesecake. You will find none of these. Here is what you will find: We are commanded to count fifty days from the second day of Pesach when the omer offering is brought and to then observe the Feast of Weeks, Shavuot. On the holiday itself the Israelites bring first fruits to the Temple in Jerusalem and the priests offer the two loaves of bread. The day is holy and work is prohibited.
Three elements of the holiday seem to be missing. There is no clear designation by the text that Shavuot is the day that the Torah was given. There is no explicit date. And where are the blintzes?
Often we can learn from what is hidden as we learn from what is revealed. No specific date for Shavuot? Well, if we count seven weeks from the second of Pesach we clearly arrive at the date for Shavuot. Seven weeks, forty nine days equals the 6th of Sivan. Ambiguity regarding the date is clearly not the point - we can and do calculate its appropriate convergence. Why then the obscurity in the text? What message does Torah give us when instead of telling us the specific date it tells us to count the days from Pesach to Shavuot?
Pesach and Shavuot are connected. Shavuot’s very essence is that it does not stand-alone. By its very definition it is an extension of Pesach. Some would even say that the counting effectually transforms Shavuot into the final day of Pesach. Atzeret, one of the names of Shavuot reflects the idea of conclusion, as in Shemini Atzeret the eighth concluding day of Succot. Pesach is not complete without Shavuot and Shavuot does not happen without Pesach. Pesach is the physical redemption of the Israelites from Egyptian bondage - while Shavuot marks the spiritual redemption. We anxiously count the days that transform us from slaves to a free people able to recognize and hear the words of God.
Why wait the fifty days? Why are the Israelites not given the Torah straight away upon exiting Egypt? Shavuot could easily have been the real last day of Pesach. Several reasons. We were clearly not ready. The tribes exposed to Egyptian culture and paganism were yet to be the people of the book and the pyramid builders of Egypt lacked the fortitude to wrestle with nuances of monotheism and a life of transcendence.
Wait and anticipate, count and reckon - almost breathless with hope tally the days till destiny arrives. Number the fifty days from Pesach to Shavuot till God reveals himself to the people Israel. No date for Shavuot? Of course not there can be no date. An individual date stands alone, the fiftieth is part of a process, a moment in the fluid movement towards becoming closer to God and Torah.
Staying up all night Shavuot, decorating the sanctuary with flowers, confirmations, and Shavuot liturgy all reflect the long held belief that Shavuot is the day that the Torah was given to the Children of Israel. There is no scriptural citation stating thus and no prescribed ritual to inscribe it upon our consciousness. No Seder to follow no Succah to sit in. It is as if the Torah was purposefully obscuring the historic event and intentionally stripping it of any ritualistic commemoration. You’ve heard the lyrics; every day is Mother’s Day with you… well I suppose every day is Torah day for us. No one day can or should be set aside as the day to re-experience the giving of the Torah, that is for every day. The Midrash Tanhumah puts it this way, “Every day let the Torah be as dear to you as if you had received it this day from Mt. Sinai.” Revelation, says Rabbi David Tzvi Hoffman, cannot be translated into the tangible language of symbol. Can one even imagine what that might look like? What happened at Sinai was very much a one and only unique never to be repeated or imitated experience. The ritual to remember the Giving of the Torah is the every day ritual of Torah study that our people has dedicated themselves to, to never let this book of teaching cease from our lips.
Now for the menu; milk, elixir of life lead us to thoughts of intimacy, nourishment, simplicity and modesty. The way of Torah says the Tanna, is to eat bread with salt, drink water in small measure. A life of humbleness; Torah is like honey and milk under our tongue says the Midrash on the Song of Songs. Milk is pure and symbolizes the pristine whiteness of God who out of kindness revealed himself to us with intimacy, to nourish and give us life. Passed through the generations is the idea that the day of the Giving of the Torah is the day to eat with modesty reflecting the ultimate value of walking humbly with the Lord.
Less is more; less attention, less hoopla. So it is sometimes with things that are most precious and private. What we hold most dear we hold most close. Shavuot comes quietly after Pesach, we build no succahs and buy no loads of groceries. We cook modest meals and study Torah through the night. Oh and don’t blink you might miss it.
Try and find Shavuot in the Torah. Look for the verse linking Shavuot to the Giving of the Torah, search for the exact date, and maybe try to find the part about cheesecake. You will find none of these. Here is what you will find: We are commanded to count fifty days from the second day of Pesach when the omer offering is brought and to then observe the Feast of Weeks, Shavuot. On the holiday itself the Israelites bring first fruits to the Temple in Jerusalem and the priests offer the two loaves of bread. The day is holy and work is prohibited.
Three elements of the holiday seem to be missing. There is no clear designation by the text that Shavuot is the day that the Torah was given. There is no explicit date. And where are the blintzes?
Often we can learn from what is hidden as we learn from what is revealed. No specific date for Shavuot? Well, if we count seven weeks from the second of Pesach we clearly arrive at the date for Shavuot. Seven weeks, forty nine days equals the 6th of Sivan. Ambiguity regarding the date is clearly not the point - we can and do calculate its appropriate convergence. Why then the obscurity in the text? What message does Torah give us when instead of telling us the specific date it tells us to count the days from Pesach to Shavuot?
Pesach and Shavuot are connected. Shavuot’s very essence is that it does not stand-alone. By its very definition it is an extension of Pesach. Some would even say that the counting effectually transforms Shavuot into the final day of Pesach. Atzeret, one of the names of Shavuot reflects the idea of conclusion, as in Shemini Atzeret the eighth concluding day of Succot. Pesach is not complete without Shavuot and Shavuot does not happen without Pesach. Pesach is the physical redemption of the Israelites from Egyptian bondage - while Shavuot marks the spiritual redemption. We anxiously count the days that transform us from slaves to a free people able to recognize and hear the words of God.
Why wait the fifty days? Why are the Israelites not given the Torah straight away upon exiting Egypt? Shavuot could easily have been the real last day of Pesach. Several reasons. We were clearly not ready. The tribes exposed to Egyptian culture and paganism were yet to be the people of the book and the pyramid builders of Egypt lacked the fortitude to wrestle with nuances of monotheism and a life of transcendence.
Wait and anticipate, count and reckon - almost breathless with hope tally the days till destiny arrives. Number the fifty days from Pesach to Shavuot till God reveals himself to the people Israel. No date for Shavuot? Of course not there can be no date. An individual date stands alone, the fiftieth is part of a process, a moment in the fluid movement towards becoming closer to God and Torah.
Staying up all night Shavuot, decorating the sanctuary with flowers, confirmations, and Shavuot liturgy all reflect the long held belief that Shavuot is the day that the Torah was given to the Children of Israel. There is no scriptural citation stating thus and no prescribed ritual to inscribe it upon our consciousness. No Seder to follow no Succah to sit in. It is as if the Torah was purposefully obscuring the historic event and intentionally stripping it of any ritualistic commemoration. You’ve heard the lyrics; every day is Mother’s Day with you… well I suppose every day is Torah day for us. No one day can or should be set aside as the day to re-experience the giving of the Torah, that is for every day. The Midrash Tanhumah puts it this way, “Every day let the Torah be as dear to you as if you had received it this day from Mt. Sinai.” Revelation, says Rabbi David Tzvi Hoffman, cannot be translated into the tangible language of symbol. Can one even imagine what that might look like? What happened at Sinai was very much a one and only unique never to be repeated or imitated experience. The ritual to remember the Giving of the Torah is the every day ritual of Torah study that our people has dedicated themselves to, to never let this book of teaching cease from our lips.
Now for the menu; milk, elixir of life lead us to thoughts of intimacy, nourishment, simplicity and modesty. The way of Torah says the Tanna, is to eat bread with salt, drink water in small measure. A life of humbleness; Torah is like honey and milk under our tongue says the Midrash on the Song of Songs. Milk is pure and symbolizes the pristine whiteness of God who out of kindness revealed himself to us with intimacy, to nourish and give us life. Passed through the generations is the idea that the day of the Giving of the Torah is the day to eat with modesty reflecting the ultimate value of walking humbly with the Lord.
Less is more; less attention, less hoopla. So it is sometimes with things that are most precious and private. What we hold most dear we hold most close. Shavuot comes quietly after Pesach, we build no succahs and buy no loads of groceries. We cook modest meals and study Torah through the night. Oh and don’t blink you might miss it.
Friday, January 12, 2007
Parshat Shemoth
Talking Points
What is the connection between this act of Moshe of going out and seeing and something else that he saw later in the Parasha?
How are we to understand the "saw" here and the "saw" later?
What then is the Jewish criteria for leadership?
Who in Jewish history shares this quality and who does not?
Midrash Rabbah - Exodus I:27
27. AND IT CAME TO PASS IN THOSE DAYS, WHEN MOSES WAS GROWN UP (2:11).
Moses was twenty years old at the time; some say forty. '
When Moses was grown up. Does not everyone grow up?
Only to teach you that he was abnormal in his growth.
AND HE WENT OUT UNTO HIS BRETHREN. This righteous man went out on two occasions and God recorded them one after the other. And he went out on the second day these were the two occasions.
AND HE LOOKED ON THEIR BURDENS What is the meaning of AND HE LOOKED? He looked upon their burdens and wept, saying: Woe is me for you; would that I could die for you. There is no labour more strenuous than that of handling clay, and he used to shoulder the burdens and help each one.
R. Eleazar, son of R. Jose the Galilean, said: He saw great burdens put upon small people and light burdens upon big people, and a man's burden upon a woman and a woman's burden upon a man, and the burden which an old man could carry on a youth, and of a youth on an old man. So he left his suite and rearranged their burdens, pretending all the time to be helping Pharaoh. God then said to him: Thou hast put aside thy work and hast gone to share the sorrow of Israel, behaving to them like a brother; well, I will also leave those on high and below and only speak with thee. Hence it is written: And when the Lord saw that he turned aside to see 3:4, because God saw that Moses turned aside from his duties to look upon their burdens, He called unto him out of the midst of the bush.
What is the connection between this act of Moshe of going out and seeing and something else that he saw later in the Parasha?
How are we to understand the "saw" here and the "saw" later?
What then is the Jewish criteria for leadership?
Who in Jewish history shares this quality and who does not?
Midrash Rabbah - Exodus I:27
27. AND IT CAME TO PASS IN THOSE DAYS, WHEN MOSES WAS GROWN UP (2:11).
Moses was twenty years old at the time; some say forty. '
When Moses was grown up. Does not everyone grow up?
Only to teach you that he was abnormal in his growth.
AND HE WENT OUT UNTO HIS BRETHREN. This righteous man went out on two occasions and God recorded them one after the other. And he went out on the second day these were the two occasions.
AND HE LOOKED ON THEIR BURDENS What is the meaning of AND HE LOOKED? He looked upon their burdens and wept, saying: Woe is me for you; would that I could die for you. There is no labour more strenuous than that of handling clay, and he used to shoulder the burdens and help each one.
R. Eleazar, son of R. Jose the Galilean, said: He saw great burdens put upon small people and light burdens upon big people, and a man's burden upon a woman and a woman's burden upon a man, and the burden which an old man could carry on a youth, and of a youth on an old man. So he left his suite and rearranged their burdens, pretending all the time to be helping Pharaoh. God then said to him: Thou hast put aside thy work and hast gone to share the sorrow of Israel, behaving to them like a brother; well, I will also leave those on high and below and only speak with thee. Hence it is written: And when the Lord saw that he turned aside to see 3:4, because God saw that Moses turned aside from his duties to look upon their burdens, He called unto him out of the midst of the bush.
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