Parshat Haazinu - Shabbat Shuvah
(Hosea 4:2-10; Joel 2:15-27; Micah 7:18-20)
September 30, 2006
The season of repentance is not without its own unique problems. Sin does not relinquish its captives easily and consequently, the abandonment of sin is an arduous process. The prophet Hosea recognized this painful truth in his call to return to God: "Return, O Israel, to the Lord your God, for you have fallen (kashalta) because of your sin." (4:2)
One component of this verse recognizes the adverse affect that sins have on their subjects. Rashi understands the affects of sin as a matter of cause and effect: "Stumbling blocks will come upon you as a result of your sins." In other words, if a person sins, the result will be that the person's life will become more difficult as a punishment for the sins. On a similar note, Rabbi Joseph Kara (12th century France) marks a similar interpretation based on the context of the verse in the prophecy of Hosea: "for you have stumbled before your enemies because you have no strength to stand before them since your sins have caused you to stumble.
Rabbi David Kimche sees the sins themselves as the stumbling block: "Because you have stumbled in your sins, [you need to return to God]. When you see that you have stumbled in your sins, you must therefore return to God, for there is no one else to raise you from these stumbling blocks other than return to God. This interpretation offers the beginning of a remedy. The sinner can find not only refuge from sin in a return to God but also a source of strength as a bulwark against sin. The following debate in the Talmud examines how this might work, utilizing a creative interpretation of our verse: Said Reish Lakish: So great is repentance that it changes the status of willfully committed sins into that of sins which were accidentally committed, as it is written: 'Return, O Israel, unto the Lord your God for you have stumbled because of your sins.' – behold, your willful sins are called "stumbling blocks" (miksholim from the verb kashal). [The Talmud challenges this opinion offering an even more radical formulation:] Can it really be the case [that willful sins can be changed into accidental sins]? Didn't Reish Lakish say [something even more radical]: So great is repentance that willful sins will be converted into merits, as it is written: 'when a wicked person turns away from his wickedness and does what is just and right, it is he who will live by virtue of these things.' (Ezekiel 33:19) [The Talmud resolves this contradiction in the words of Reish Lakish:] There is no contradiction! In the case where sins are turned into merits, we are talking about when repentance is done out of love for God, while the case where willful sins are converted into accidental sins refers to repentance out of fear of punishment. (Yoma 86b)
Reish Lakish asserts that God offers us an inducement for doing teshuva. Teshuva has the potential for downgrading the seriousness of the sins that we have performed in God's eyes. It even offers the possibility for turning a sinner into a person of virtue. Everything depends on taking the first step in our return to God, whether out of fear or out of love, the change will be monumentally for the good.
This study piece is offered as a service of the United Synagogue Conservative Yeshiva. It is prepared by Rabbi Mordechai (Mitchell) Silverstein, senior lecturer in Talmud and Midrash at the Conservative Yeshiva. He is a graduate of the Jewish Theological Seminary of America.
With the permission of The United Synagogue Conservative Yeshiva in Jerusalem, Rabbi Edward S. Romm - Director of Education© 2005
Best wishes for a "Tzom Kal", an easy fast.
Henry Ray Wengrow
Ritual Chair
Beth Shalom
Thursday, September 28, 2006
Tuesday, September 12, 2006
Selichot
Selichot Services will be held this Saturday night at 9 pm.This will be a joint service with the Tree of Life Temple and will be at the Tree of Life. Please join us and meet the new Rabbis of Columbia.
Kever Avot Services
Sunday, October 1
Hebrew Benevolent 11:00 a.m.
Whaley St. Cemetery 11:45 a.m.
Arcadia Lakes Cemetery 12:30 p.m.
Kever Avot Services
Sunday, October 1
Hebrew Benevolent 11:00 a.m.
Whaley St. Cemetery 11:45 a.m.
Arcadia Lakes Cemetery 12:30 p.m.
Parshat Nitzavim-Vayeleh
Parshat Nitzavim-Vayeleh
(Isaiah 61:10-63:9)
September 16, 2006
This week's Haftorah brings to a close the seven special haftarot of consolation which follow Tisha b'Av. It is also the last Haftorah before Rosh Hashanah, making it the last Haftorah of the month of Elul, the month in which we make preparation for the Y'mei Teshuva – the days of Repentance. Isaiah's prophecy opens with the joyful image of the nuptial joining of groom and bride, each envisioning the other in their marital finery: "I greatly rejoice in the Lord, my whole exults in my God. For he has clothed me in garments of triumph, wrapped me in a robe of victory, like a bridegroom adorned with a turban, like a bride bedecked with her finery." (61:10)
This image, of course, was intended to express the exuberant joy at the physical restoration of the nation, its redemption from foreign subjugation and the return of the Babylonian exiles to their long dreamt for homes in Jerusalem and Judea. The conjoining of the image of marital union with a sense of returning home came to mean much more than a representation of physical return of God's people to their land. It also came to embody the essence of the very relationship between God and His people, as we note in the following Midrash: "[This matter is similar to the case of] the orphan girl who was raised in the palace. When it came time for her to marry, they said to her: 'Have you anything for a dowry?' She answered them: 'I have an inheritance from my father and an inheritance from my grandfather.' So, too, the people of Israel have merits from Abraham and they have merits from our father, Jacob. 'For he has clothed me in garments of triumph' – because of the merits of Jacob, [as we learn from the verse,] 'And the hides of the offspring of goats she (Rebecca, his mother) wrapped (clothed) on his hands' (Gen. 27:16). 'Wrapped me in a robe of victory' – this refers to Abraham, our forefather, [as it is written,] I [God] have singled him out, that he may instruct his children and his posterity to keep the way of the Lord by doing what is just and right, in order that the Lord may bring about for Abraham what He has promised.' (Gen. 18:19) 'Like a bridegroom adorned with a turban, like a bride bedecked with her finery.' – You find that when the children of Israel stood at Mount Sinai, they comported themselves with the modesty of a bride, veiling one eye and leaving the other uncovered.* (Pesikta d'Rav Kahana 22:4. Mandelbaum ed. pp. 328-9)
The people of Israel yearn to reestablish their intimate relationship with God. For this purpose they call upon the merits of their ancestors, Abraham, Jacob and all of Israel who stood at Sinai to provide them with the means to restore their relationship with God. In particular, the rabbis saw in the special modesty of the people at the moment of the revelation at Sinai, behavior worth emulating as a model for returning to God. May we, too, approach God with all the humility and modesty that we can muster so that we might also restore the intimacy that we have lost with Him during this past year.
*[Hagrash Lieberman points out that it was the custom of Jewish women in Eretz Yisrael during rabbinic times, as a matter of modesty, to cover themselves with a veil, leaving only one eye uncovered . This custom, he notes is attested to in both Jewish and no-Jewish sources. See "al Hataim v'Onsham", Louis Ginsberg Jubilee Volume, p. 370)
This study piece is offered as a service of the United Synagogue Conservative Yeshiva. It is prepared by Rabbi Mordechai (Mitchell) Silverstein, senior lecturer in Talmud and Midrash at the Conservative Yeshiva. He is a graduate of the Jewish Theological Seminary of America.
With the permission of The United Synagogue Conservative Yeshiva in Jerusalem, Rabbi Edward S. Romm - Director of Education© 2005
Henry Ray Wengrow
Ritual Chair
Beth Shalom
(Isaiah 61:10-63:9)
September 16, 2006
This week's Haftorah brings to a close the seven special haftarot of consolation which follow Tisha b'Av. It is also the last Haftorah before Rosh Hashanah, making it the last Haftorah of the month of Elul, the month in which we make preparation for the Y'mei Teshuva – the days of Repentance. Isaiah's prophecy opens with the joyful image of the nuptial joining of groom and bride, each envisioning the other in their marital finery: "I greatly rejoice in the Lord, my whole exults in my God. For he has clothed me in garments of triumph, wrapped me in a robe of victory, like a bridegroom adorned with a turban, like a bride bedecked with her finery." (61:10)
This image, of course, was intended to express the exuberant joy at the physical restoration of the nation, its redemption from foreign subjugation and the return of the Babylonian exiles to their long dreamt for homes in Jerusalem and Judea. The conjoining of the image of marital union with a sense of returning home came to mean much more than a representation of physical return of God's people to their land. It also came to embody the essence of the very relationship between God and His people, as we note in the following Midrash: "[This matter is similar to the case of] the orphan girl who was raised in the palace. When it came time for her to marry, they said to her: 'Have you anything for a dowry?' She answered them: 'I have an inheritance from my father and an inheritance from my grandfather.' So, too, the people of Israel have merits from Abraham and they have merits from our father, Jacob. 'For he has clothed me in garments of triumph' – because of the merits of Jacob, [as we learn from the verse,] 'And the hides of the offspring of goats she (Rebecca, his mother) wrapped (clothed) on his hands' (Gen. 27:16). 'Wrapped me in a robe of victory' – this refers to Abraham, our forefather, [as it is written,] I [God] have singled him out, that he may instruct his children and his posterity to keep the way of the Lord by doing what is just and right, in order that the Lord may bring about for Abraham what He has promised.' (Gen. 18:19) 'Like a bridegroom adorned with a turban, like a bride bedecked with her finery.' – You find that when the children of Israel stood at Mount Sinai, they comported themselves with the modesty of a bride, veiling one eye and leaving the other uncovered.* (Pesikta d'Rav Kahana 22:4. Mandelbaum ed. pp. 328-9)
The people of Israel yearn to reestablish their intimate relationship with God. For this purpose they call upon the merits of their ancestors, Abraham, Jacob and all of Israel who stood at Sinai to provide them with the means to restore their relationship with God. In particular, the rabbis saw in the special modesty of the people at the moment of the revelation at Sinai, behavior worth emulating as a model for returning to God. May we, too, approach God with all the humility and modesty that we can muster so that we might also restore the intimacy that we have lost with Him during this past year.
*[Hagrash Lieberman points out that it was the custom of Jewish women in Eretz Yisrael during rabbinic times, as a matter of modesty, to cover themselves with a veil, leaving only one eye uncovered . This custom, he notes is attested to in both Jewish and no-Jewish sources. See "al Hataim v'Onsham", Louis Ginsberg Jubilee Volume, p. 370)
This study piece is offered as a service of the United Synagogue Conservative Yeshiva. It is prepared by Rabbi Mordechai (Mitchell) Silverstein, senior lecturer in Talmud and Midrash at the Conservative Yeshiva. He is a graduate of the Jewish Theological Seminary of America.
With the permission of The United Synagogue Conservative Yeshiva in Jerusalem, Rabbi Edward S. Romm - Director of Education© 2005
Henry Ray Wengrow
Ritual Chair
Beth Shalom
Wednesday, September 06, 2006
A New Era for Beth Shalom
Rabbi and Education Director to Begin Serving Beth Shalom after Labor Day
Rabbi David Siff was ordained in May from the Jewish Theological Seminary. He is working on a doctorate in Jewish philosophy and is writing his dissertation.
Rabbi Siff grew up in Western Massachusetts. He knew he wanted to become a rabbi after spending a year in Israel following his graduation from Dartmouth College. He also met his wife Tanya at the Yeshiva that year. They have been married for six years. Tanya is finishing her doctorate in clinical psychology.
Siff is excited about his move to Columbia. “I’m so impressed by the level of learning, participation and Jewish involvement,” he said. “And even though this is considered a small Jewish community, everyone I’ve met is Jewish.”
Siff is coming to Columbia with lots of ideas but hopes to get a strategic planning committee to help decide priorities. He’s looking forward to working with the new Education Director Rebecca Pinsker. His primary goal is for the children of Beth Shalom to grow up knowing how to lead meaningful Jewish lives.
Bruchim Haba’im Rabbi David and Tanya Siff!
Jewish learning has been a part of Rebecca Pinsker’s life as long as she can remember. The lifelong learner attended Rabbinical school, earned a Master’s degree in Jewish Studies and is finishing a Master’s in Jewish education. She most recently served as Director of Education at P’nai Or Synagogue in Mount Airy, Pennsylvania. She also recently taught Tanach at Gratz College and Jewish education at Beth Or Synagogue.
Pinsker is married to retired podiatrist Dr. Arnold Pinsker and they have six children among them, ranging in age from 21 to 50.
She was very impressed during her initial visit to Columbia. “This is a wonderful, welcoming community. I view this as such an opportunity,” said Pinsker. She hopes to create an open atmosphere where students are excited about learning. “I want our students and their parents to be proud of Judaism and feel the shul is their home.”
Look for music to play a big role in Rebecca Pinsker’s teaching style. She enjoys playing guitar, piano and cantorial singing.
Welcome to Columbia, Rebecca and Arnold Pinsker!
Rabbi David Siff was ordained in May from the Jewish Theological Seminary. He is working on a doctorate in Jewish philosophy and is writing his dissertation.
Rabbi Siff grew up in Western Massachusetts. He knew he wanted to become a rabbi after spending a year in Israel following his graduation from Dartmouth College. He also met his wife Tanya at the Yeshiva that year. They have been married for six years. Tanya is finishing her doctorate in clinical psychology.
Siff is excited about his move to Columbia. “I’m so impressed by the level of learning, participation and Jewish involvement,” he said. “And even though this is considered a small Jewish community, everyone I’ve met is Jewish.”
Siff is coming to Columbia with lots of ideas but hopes to get a strategic planning committee to help decide priorities. He’s looking forward to working with the new Education Director Rebecca Pinsker. His primary goal is for the children of Beth Shalom to grow up knowing how to lead meaningful Jewish lives.
Bruchim Haba’im Rabbi David and Tanya Siff!
Jewish learning has been a part of Rebecca Pinsker’s life as long as she can remember. The lifelong learner attended Rabbinical school, earned a Master’s degree in Jewish Studies and is finishing a Master’s in Jewish education. She most recently served as Director of Education at P’nai Or Synagogue in Mount Airy, Pennsylvania. She also recently taught Tanach at Gratz College and Jewish education at Beth Or Synagogue.
Pinsker is married to retired podiatrist Dr. Arnold Pinsker and they have six children among them, ranging in age from 21 to 50.
She was very impressed during her initial visit to Columbia. “This is a wonderful, welcoming community. I view this as such an opportunity,” said Pinsker. She hopes to create an open atmosphere where students are excited about learning. “I want our students and their parents to be proud of Judaism and feel the shul is their home.”
Look for music to play a big role in Rebecca Pinsker’s teaching style. She enjoys playing guitar, piano and cantorial singing.
Welcome to Columbia, Rebecca and Arnold Pinsker!
Friday, September 01, 2006
Parshot Ki Tetze and Shofitm
These commentaries have been getting to you late due to difficulties in Jerusalem so this e mail contains last week’s commentary on Parshat Shoftim as well as this weeks commentary on Ki Tetze.
The commentary for Shoftim is very moving and has significance beyond just being a weekly commentary. It contains a Midrash that you may be familiar with and Rabbi Mordechai (Mitchell) Silverstein places it in context of our existence as Jews.
We are now in the month of Elul which is a time of repentance in preparation for the High Holidays of Rosh Hashanah and Yom Kippur. Tradition teaches that the month of Elul is a particularly propitious time for repentance. This mood of repentance builds through the month of Elul to the period of Selichot, to Rosh Hashanah, and finally to Yom Kippur.
Parshat Ki Tetze
(Isaiah 54:1-10)
September 2, 2006
The interrelationship between tribulation and redemption has played a critical role in the history of the people of Israel and the formulation of the Jewish outlook on the significance of life. Many of the commandments found in the Torah presuppose an awareness of our past tribulations or the fact that God redeemed us from past tragedy. Whatever the didactic value of these life experiences has been on our people (and one can easily say that these experiences have molded the people of Israel into a unique religious community), the constant cycle of tragedy and redemption is bound to have become wearisome. Still, even during Biblical times, constantly having to contend with the onslaught of conquering nations, destruction, exile, redemption, return, rebuilding, and the reformulation of religious and national identity were monumental barriers to national wellbeing. They were more often than not a source of pain and shame, as this week's Haftorah, the fifth of the seven special haftarot which follow Tisha b'Av (shiva d'nehamta – seven of consolation) indicates: "Fear not, you shall not be ashamed; Do not cringe, you shall not be disgraced; For you shall forget the reproach of your youth and remember no more the shame of your widowhood." (54:10)
This prophecy seems to contain the promise that those who return from exile after the destruction of the First Temple will no longer be vanquished, exiled, and insulted by their enemies. (A. Hacham, Isaiah, Daat Mikra, p. 579) This idea is elaborated in the following midrash: "The children of Israel say to the Holy One blessed be He: 'Master of the Universe, whenever we are enslaved, we are shamed and embarrassed, so You, God, redeem us and we will no longer be embarrassed, since when You redeem us, it will be forever'… The children of Israel retorted: 'Didn't you long ago redeem us by the hands of Moses, and by the hands of Joshua, and by the hands of judges and kings? Yet we are again in slavery and shame, as though we had never been redeemed.' God responded: 'Since these previous redemptions were carried out by flesh and blood, and you were led by mortals, here today and tomorrow in the grave, that is why your redemption was only temporary, but in the future when I (God) redeem you, your redemption will stand forever… God added: In the past you were able to suffer embarrassment and shame because you were young, but now that have grown old, you no longer have the strength to withstand the shame of exile. Therefore, 'Fear not, you shall not be ashamed… For you shall forget the reproach of your youth...'" (Adapted and abridged from Midrash Tehillim 31:2 Buber ed. p. 237)
This midrash expresses the idea that human patience can also wear thin and urges upon God to help us bring about the ultimate redemption – one that will be eternal, so that we may build God's kingdom on earth.
Parshat Shoftim
(Isaiah 51:11-52:12)
August 26, 2006
The earliest evidence in our hands of fixed haftarot for certain Shabbatot comes to us from a collection of midrash known as Pesikta de Rav Kahana. This midrashic compilation, from the Talmudic period in Eretz Yisrael (4-5th century), differs from other midrashim in that it is not organized as an interpretation of a particular book of the Bible. Its chapters are, instead, organized around special Torah and Haftorah reading on the liturgical calendar. Among these special readings are found the haftarot for the three weeks preceding Tisha b'Av and the seven weeks after this tragic day. This makes these haftarot the oldest recorded haftarot still a part of the liturgical calendar.
We are used to studying selections from the midrashic tradition – midrash reflecting certain ideas or interpretations of particular pieces of Scripture which interest us, but it is worth noting that midrashic compilations like Pesikta de Rav Kahanah were not just arbitrary collections of all of the material available at the time on a given verse or even anthologies on given books of the Bible, rather they are literary works which were actually composed. This means that chapters of any given midrash have a literary structure and that the parts of each chapter have literary purpose. I present you with this brief introduction because the following midrash is found in the chapter of the Pesikta for this week's Haftorah even though there does not seem to be any direct textual linkage.
I bring it to you because it beautifully captures an important aspect of Jewish existence and the compiler of the Pesikta apparently thought it to be thematically linked to this week's Haftorah: "Rabbi Aba bar Kahana in the name of Rabbi Yochanan: 'This can be compared to the case of a king who betrothed a noble lady and wrote for her in her ketuba a sizable pledge: 'So and so many marriage canopies I shall prepare for you, so and so many ornaments I shall provide for you, and many treasures I will give to you.' The king then left the woman and she waited there for many years. Her friends continually made fun of her, saying, 'How long are you going to sit? Get yourself a husband while you are still young and vigorous. [What did she do?] She went into the house and took out her ketubah and read it and found comfort. After a long while, the king finally returned from overseas. He said to her: 'My daughter, I am amazed at how you have had faith in me all these years.' She said to him: 'My lord, king, were it not for the substantial ketubah that you wrote out for me, my friends would have made you lose me.'
So too, since in this world, the nations of the world mock Israel, saying to them: How long will you be put to death for the sake of your God and give your lives for Him? How much pain does He bring on you? How much embarrassment and pain does He bring on you? Come, become like us and we will make you dukes and governors and generals. When the Israelites hear these things, they go into their synagogues and study houses and take out their Torahs and read: 'And I [God] shall walk in your midst, and I shall make you prosper, and I shall make you numerous, and I shall carry out my covenant with you.' (Lev. 26:9) and they are comforted.
When the end will come, God will say to Israel: 'I am surprised at how you waited for Me all these years.' And Israel will reply: 'Master of the world, if it were not for Your Torah, that You wrote for us, the nations would have drawn us away from You', as it is written: 'I recall to mind therefore I have hope.' (Lam. 3:21) David also said: 'If your Torah had not been my delight, I would have perished in my affliction.' (Psalm 119:92) (Adapted from Pesikta de Rav Kahana 19:4 Mandelbaum ed. pp. 305-6)
I think this Midrash speaks for itself!
This study piece is offered as a service of the United Synagogue Conservative Yeshiva in Jerusalem. It is prepared by Rabbi Mordechai (Mitchell) Silverstein, senior lecturer in Talmud and Midrash at the Conservative Yeshiva. He is a graduate of the Jewish Theological Seminary of America.
With the permission of The United Synagogue Conservative Yeshiva in Jerusalem, Rabbi Edward S. Romm - Director of Education
© 2005
Henry Ray Wengrow
Ritual Chair
Beth Shalom
The commentary for Shoftim is very moving and has significance beyond just being a weekly commentary. It contains a Midrash that you may be familiar with and Rabbi Mordechai (Mitchell) Silverstein places it in context of our existence as Jews.
We are now in the month of Elul which is a time of repentance in preparation for the High Holidays of Rosh Hashanah and Yom Kippur. Tradition teaches that the month of Elul is a particularly propitious time for repentance. This mood of repentance builds through the month of Elul to the period of Selichot, to Rosh Hashanah, and finally to Yom Kippur.
Parshat Ki Tetze
(Isaiah 54:1-10)
September 2, 2006
The interrelationship between tribulation and redemption has played a critical role in the history of the people of Israel and the formulation of the Jewish outlook on the significance of life. Many of the commandments found in the Torah presuppose an awareness of our past tribulations or the fact that God redeemed us from past tragedy. Whatever the didactic value of these life experiences has been on our people (and one can easily say that these experiences have molded the people of Israel into a unique religious community), the constant cycle of tragedy and redemption is bound to have become wearisome. Still, even during Biblical times, constantly having to contend with the onslaught of conquering nations, destruction, exile, redemption, return, rebuilding, and the reformulation of religious and national identity were monumental barriers to national wellbeing. They were more often than not a source of pain and shame, as this week's Haftorah, the fifth of the seven special haftarot which follow Tisha b'Av (shiva d'nehamta – seven of consolation) indicates: "Fear not, you shall not be ashamed; Do not cringe, you shall not be disgraced; For you shall forget the reproach of your youth and remember no more the shame of your widowhood." (54:10)
This prophecy seems to contain the promise that those who return from exile after the destruction of the First Temple will no longer be vanquished, exiled, and insulted by their enemies. (A. Hacham, Isaiah, Daat Mikra, p. 579) This idea is elaborated in the following midrash: "The children of Israel say to the Holy One blessed be He: 'Master of the Universe, whenever we are enslaved, we are shamed and embarrassed, so You, God, redeem us and we will no longer be embarrassed, since when You redeem us, it will be forever'… The children of Israel retorted: 'Didn't you long ago redeem us by the hands of Moses, and by the hands of Joshua, and by the hands of judges and kings? Yet we are again in slavery and shame, as though we had never been redeemed.' God responded: 'Since these previous redemptions were carried out by flesh and blood, and you were led by mortals, here today and tomorrow in the grave, that is why your redemption was only temporary, but in the future when I (God) redeem you, your redemption will stand forever… God added: In the past you were able to suffer embarrassment and shame because you were young, but now that have grown old, you no longer have the strength to withstand the shame of exile. Therefore, 'Fear not, you shall not be ashamed… For you shall forget the reproach of your youth...'" (Adapted and abridged from Midrash Tehillim 31:2 Buber ed. p. 237)
This midrash expresses the idea that human patience can also wear thin and urges upon God to help us bring about the ultimate redemption – one that will be eternal, so that we may build God's kingdom on earth.
Parshat Shoftim
(Isaiah 51:11-52:12)
August 26, 2006
The earliest evidence in our hands of fixed haftarot for certain Shabbatot comes to us from a collection of midrash known as Pesikta de Rav Kahana. This midrashic compilation, from the Talmudic period in Eretz Yisrael (4-5th century), differs from other midrashim in that it is not organized as an interpretation of a particular book of the Bible. Its chapters are, instead, organized around special Torah and Haftorah reading on the liturgical calendar. Among these special readings are found the haftarot for the three weeks preceding Tisha b'Av and the seven weeks after this tragic day. This makes these haftarot the oldest recorded haftarot still a part of the liturgical calendar.
We are used to studying selections from the midrashic tradition – midrash reflecting certain ideas or interpretations of particular pieces of Scripture which interest us, but it is worth noting that midrashic compilations like Pesikta de Rav Kahanah were not just arbitrary collections of all of the material available at the time on a given verse or even anthologies on given books of the Bible, rather they are literary works which were actually composed. This means that chapters of any given midrash have a literary structure and that the parts of each chapter have literary purpose. I present you with this brief introduction because the following midrash is found in the chapter of the Pesikta for this week's Haftorah even though there does not seem to be any direct textual linkage.
I bring it to you because it beautifully captures an important aspect of Jewish existence and the compiler of the Pesikta apparently thought it to be thematically linked to this week's Haftorah: "Rabbi Aba bar Kahana in the name of Rabbi Yochanan: 'This can be compared to the case of a king who betrothed a noble lady and wrote for her in her ketuba a sizable pledge: 'So and so many marriage canopies I shall prepare for you, so and so many ornaments I shall provide for you, and many treasures I will give to you.' The king then left the woman and she waited there for many years. Her friends continually made fun of her, saying, 'How long are you going to sit? Get yourself a husband while you are still young and vigorous. [What did she do?] She went into the house and took out her ketubah and read it and found comfort. After a long while, the king finally returned from overseas. He said to her: 'My daughter, I am amazed at how you have had faith in me all these years.' She said to him: 'My lord, king, were it not for the substantial ketubah that you wrote out for me, my friends would have made you lose me.'
So too, since in this world, the nations of the world mock Israel, saying to them: How long will you be put to death for the sake of your God and give your lives for Him? How much pain does He bring on you? How much embarrassment and pain does He bring on you? Come, become like us and we will make you dukes and governors and generals. When the Israelites hear these things, they go into their synagogues and study houses and take out their Torahs and read: 'And I [God] shall walk in your midst, and I shall make you prosper, and I shall make you numerous, and I shall carry out my covenant with you.' (Lev. 26:9) and they are comforted.
When the end will come, God will say to Israel: 'I am surprised at how you waited for Me all these years.' And Israel will reply: 'Master of the world, if it were not for Your Torah, that You wrote for us, the nations would have drawn us away from You', as it is written: 'I recall to mind therefore I have hope.' (Lam. 3:21) David also said: 'If your Torah had not been my delight, I would have perished in my affliction.' (Psalm 119:92) (Adapted from Pesikta de Rav Kahana 19:4 Mandelbaum ed. pp. 305-6)
I think this Midrash speaks for itself!
This study piece is offered as a service of the United Synagogue Conservative Yeshiva in Jerusalem. It is prepared by Rabbi Mordechai (Mitchell) Silverstein, senior lecturer in Talmud and Midrash at the Conservative Yeshiva. He is a graduate of the Jewish Theological Seminary of America.
With the permission of The United Synagogue Conservative Yeshiva in Jerusalem, Rabbi Edward S. Romm - Director of Education
© 2005
Henry Ray Wengrow
Ritual Chair
Beth Shalom
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