Dear Congregants:
Reminder that Hoshanah Rabbah service will be Friday morning at 7:30 AM.
Yes, that is in the morning. If you have never been to a weekday service during Sukkoth then you are in for a treat when we march around with the lulav and etrog as was done in the Temple 2000 years ago. You owe it to yourself to be there. Here is an excerpt from Judaism 101 on the web:
"The four species are also held and waved during the Hallel prayer in religious services, and are held during processions around the bema (the pedestal where the Torah is read) called hakafot each day during the holiday. These processions commemorate similar processions around the altar of the ancient Temple in Jerusalem. This part of the service is known as Hoshanot, because while the procession is made, we recite a prayer with the refrain, "Hosha na!" (please save us!). On the seventh day of Sukkoth, seven circuits are made. For this reason, the seventh day of Sukkoth is known as Hoshanah Rabbah (the great Hoshanah). After the circuits on Hoshanah Rabbah, we beat the willow branches against the floor five times, shaking loose some or all of the remaining leaves."
Henry Ray Wengrow
Ritual Chair
Beth Shalom
Wednesday, October 11, 2006
Shemini Atzeret
Shemini Atzeret
(1 Kings 8:54-66)
October 14, 2006
The following midrash alludes to the religious significance of the building of the Temple: Said Rabbi Shmuel bar Nahman: Before the Temple was built, the world stood on a throne with only two legs; when the Temple was built, the world stood firm. (Tanhuma Terumah 9)
Solomon proclaimed in God's name: "Since the day that I brought forth My people Israel out of Egypt, I choose no city out of Israel to build a house, that My name might dwell there… '[but now I (Solomon)] have set a place for the ark, wherein is the covenant of the Lord, which He made with our fathers, when He brought them out of the land of Egypt." (8:16; 21) Consequently, Solomon's dedication of the Temple was second in religious significance only to the giving of the Torah at Mount Sinai. (Y. Keil, Melahim, Daat Mikra, p. 193)
At the beginning of chapter 8, we were told that this monumental event occurred at the "feast – (hag)" in the seventh month then know as the month of Ethanim. (8:2) At the end of the chapter, which is included in this special haftarah for Shmini Atzeret, the extent of the festivities is described: "So Solomon and all of Israel with him – a great assemblage, from Lebo-hamath to the Wadi of Egypt – observed the Feast (hag) at that time before the Lord our God, seven days and again seven days, fourteen days in all. On the eighth he let the people go...." (65-66) The context of this verse makes it obvious that the "hag" being talked about here is Sukkoth and the eighth day when Solomon sent the people off, Shmini Atzeret. (This explains the assignment of this haftarah to Shmini Atzeret.) The association of the second seven days with Sukkoth is strengthened by a parallel tradition found in the book of Chronicles: "they observed the dedication of the altar for seven days and the Feast seven days" (2 Chronicles 7:9)
This understanding posed a problem for the rabbinic tradition. If the second seven days of celebration coincided with Sukkoth, then the first seven days included Yom Kippur. (See Rashi and Rabbi David Kimche) In other words, the dedication of the Temple was apparently so monumental that it superseded the observance of Yom Kippur.
How could it be that Solomon could override the observance of Yom Kippur? The Talmud comes to answer this question: "Said Rabbi Parnah said Rabbi Yochanon: 'That year Israel did not observe Yom Kippur, and the people were worried and said: [perhaps because we have transgressed and not observed Yom Kippur,] we are deserving of destruction? A heavenly voice pronounced: All of you merit life in the world to come. How do we know this? They argued: If in the Sanctuary [in the desert] which was not to be for perpetuity, an individual's sacrifices offered at its inauguration were permitted even on Shabbat which meant doing things on Shabbat which normally would warrant the death by stoning, all the more so is it permitted for the Temple, whose sanctity is for ever, the offering communal, and the punished for transgressing Yom Kippur is only kareth (premature death), how much more so! So what were the people so worried about? They thought this understanding referred only to offerings to God, but what about their eating and drinking – all these are common needs? Shouldn't they have made their offerings without partaking of food and drink? [The Talmud replied:] There is no joyous celebration without eating and drinking. (adapted from Moed Katan 9a)
This discussion illustrated that our tradition has its own means for contending with what seem to be contradictions in the law. There are certain times when one practice supersedes another, for instance: the saving of a life (pikuah nefesh) overrides the observance of Shabbat, a person judged as too ill to fast by a doctor is not allowed to fast on Yom Kippur and in our case the dedication of Solomon's Temple in Jerusalem was deemed so important as to set aside Yom Kippur. On any of these occasions, not to do as the law requires would be considered a transgression and what might seem to be piety would have been a sin.
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
(1 Kings 8:54-66)
October 14, 2006
The following midrash alludes to the religious significance of the building of the Temple: Said Rabbi Shmuel bar Nahman: Before the Temple was built, the world stood on a throne with only two legs; when the Temple was built, the world stood firm. (Tanhuma Terumah 9)
Solomon proclaimed in God's name: "Since the day that I brought forth My people Israel out of Egypt, I choose no city out of Israel to build a house, that My name might dwell there… '[but now I (Solomon)] have set a place for the ark, wherein is the covenant of the Lord, which He made with our fathers, when He brought them out of the land of Egypt." (8:16; 21) Consequently, Solomon's dedication of the Temple was second in religious significance only to the giving of the Torah at Mount Sinai. (Y. Keil, Melahim, Daat Mikra, p. 193)
At the beginning of chapter 8, we were told that this monumental event occurred at the "feast – (hag)" in the seventh month then know as the month of Ethanim. (8:2) At the end of the chapter, which is included in this special haftarah for Shmini Atzeret, the extent of the festivities is described: "So Solomon and all of Israel with him – a great assemblage, from Lebo-hamath to the Wadi of Egypt – observed the Feast (hag) at that time before the Lord our God, seven days and again seven days, fourteen days in all. On the eighth he let the people go...." (65-66) The context of this verse makes it obvious that the "hag" being talked about here is Sukkoth and the eighth day when Solomon sent the people off, Shmini Atzeret. (This explains the assignment of this haftarah to Shmini Atzeret.) The association of the second seven days with Sukkoth is strengthened by a parallel tradition found in the book of Chronicles: "they observed the dedication of the altar for seven days and the Feast seven days" (2 Chronicles 7:9)
This understanding posed a problem for the rabbinic tradition. If the second seven days of celebration coincided with Sukkoth, then the first seven days included Yom Kippur. (See Rashi and Rabbi David Kimche) In other words, the dedication of the Temple was apparently so monumental that it superseded the observance of Yom Kippur.
How could it be that Solomon could override the observance of Yom Kippur? The Talmud comes to answer this question: "Said Rabbi Parnah said Rabbi Yochanon: 'That year Israel did not observe Yom Kippur, and the people were worried and said: [perhaps because we have transgressed and not observed Yom Kippur,] we are deserving of destruction? A heavenly voice pronounced: All of you merit life in the world to come. How do we know this? They argued: If in the Sanctuary [in the desert] which was not to be for perpetuity, an individual's sacrifices offered at its inauguration were permitted even on Shabbat which meant doing things on Shabbat which normally would warrant the death by stoning, all the more so is it permitted for the Temple, whose sanctity is for ever, the offering communal, and the punished for transgressing Yom Kippur is only kareth (premature death), how much more so! So what were the people so worried about? They thought this understanding referred only to offerings to God, but what about their eating and drinking – all these are common needs? Shouldn't they have made their offerings without partaking of food and drink? [The Talmud replied:] There is no joyous celebration without eating and drinking. (adapted from Moed Katan 9a)
This discussion illustrated that our tradition has its own means for contending with what seem to be contradictions in the law. There are certain times when one practice supersedes another, for instance: the saving of a life (pikuah nefesh) overrides the observance of Shabbat, a person judged as too ill to fast by a doctor is not allowed to fast on Yom Kippur and in our case the dedication of Solomon's Temple in Jerusalem was deemed so important as to set aside Yom Kippur. On any of these occasions, not to do as the law requires would be considered a transgression and what might seem to be piety would have been a sin.
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
Thursday, October 05, 2006
Daily Minyan
Dear Congregants:
I would like to discuss the daily Minyan with you. Most of you become aware of this service when a parent or spouse is lost and the obligation to say Kaddish becomes an acute awareness. But the obligation to pray is always there and a large number of conservative synagogues support a morning Minyan [Shacharit] and an afternoon Minyan, davening either the afternoon service [Minchah] or the evening service [Ma'ariv] depending on the time of the year.
The Ritual Committee has just set the time for the afternoon or evening service at 6:15 pm. The change from 6 pm to 6:15 is to accommodate more people who must work later than others.
The fact of life is that sooner or later all of us will have the obligation to say Kaddish for a loved one as our loved ones will say Kaddish for us. It is heart breaking to come to synagogue and find that there is not a Minyan, especially in your time of need. Because you will expect to have a Minyan when you need it, I suggest that we all make it a practice of coming to Minyan on some regular basis, even if that is only once a month. Once you start coming you will find that it is perhaps the simplest mitzvah you can do and it is habit forming.
And after the mourning period is over, Kaddish is still said on the anniversary [Yartzeit] of the death of parent, spouse, sibling or child.
I have a simple suggestion, if you want to insure a Minyan, call some friends to come to synagogue with you for a Yartzeit. I find that few refuse and most are honored to be asked.
I hope that you find these commentaries on the Haftorah interesting and educational. AND DON'T FORGET THAT FRIDAY NIGHT IS THE BEGINNING OF SUKKOTH AND SERVICES WILL BE AT 6:30 PM. Saturday services will be at 10 am and Sunday services for the 2nd day will also be at 10 am. Friday October 13th is Hoshannah Rabbah and Saturday the 14th is Shemini Atzeret with yizkor and Sunday is Simchat Torah. Times will be announced later but since all these holidays are on weekends please try to ATTEND.
Henry Ray Wengrow
Ritual Chair
Beth Shalom
I would like to discuss the daily Minyan with you. Most of you become aware of this service when a parent or spouse is lost and the obligation to say Kaddish becomes an acute awareness. But the obligation to pray is always there and a large number of conservative synagogues support a morning Minyan [Shacharit] and an afternoon Minyan, davening either the afternoon service [Minchah] or the evening service [Ma'ariv] depending on the time of the year.
The Ritual Committee has just set the time for the afternoon or evening service at 6:15 pm. The change from 6 pm to 6:15 is to accommodate more people who must work later than others.
The fact of life is that sooner or later all of us will have the obligation to say Kaddish for a loved one as our loved ones will say Kaddish for us. It is heart breaking to come to synagogue and find that there is not a Minyan, especially in your time of need. Because you will expect to have a Minyan when you need it, I suggest that we all make it a practice of coming to Minyan on some regular basis, even if that is only once a month. Once you start coming you will find that it is perhaps the simplest mitzvah you can do and it is habit forming.
And after the mourning period is over, Kaddish is still said on the anniversary [Yartzeit] of the death of parent, spouse, sibling or child.
I have a simple suggestion, if you want to insure a Minyan, call some friends to come to synagogue with you for a Yartzeit. I find that few refuse and most are honored to be asked.
I hope that you find these commentaries on the Haftorah interesting and educational. AND DON'T FORGET THAT FRIDAY NIGHT IS THE BEGINNING OF SUKKOTH AND SERVICES WILL BE AT 6:30 PM. Saturday services will be at 10 am and Sunday services for the 2nd day will also be at 10 am. Friday October 13th is Hoshannah Rabbah and Saturday the 14th is Shemini Atzeret with yizkor and Sunday is Simchat Torah. Times will be announced later but since all these holidays are on weekends please try to ATTEND.
Henry Ray Wengrow
Ritual Chair
Beth Shalom
Sukkot - First Day
Sukkoth- First Day
(Zechariah 14:1-21)
October 7, 2006
Zechariah's prophetic message, in this special Haftorah for Sukkoth, records his vision of the end of time. This dramatic account, which according to Zechariah will occur during Sukkoth, foresees an excruciatingly painful attack by the nations upon Jerusalem and God's ultimate triumph over these enemies. The remnant of God's enemies will, in the end, recognize Him and make Him the source of their worship. The description of God's battle with His enemies is vivid and its consequences are cataclysmic: "Then the Lord will come forth and make war on those nations as He is wont to make war on a day of battle. On that day He will set His feet on the Mount of Olives, near Jerusalem on the east; and the Mount of Olives shall split across from east to west, and one part of the Mount shall shift to the north and the other to the south, a huge gorge" (14:3-4)
How is one to understand this vision? There seem to have been two major tendencies, one which viewed God's setting His foot on the Mount of Olives as an actual description of God and His actions and the other which understood these images figuratively. The first tendency can be seen in this excerpt from a 4th century midrash: "[A pagan asked:] Does your God have legs? [The Jew responded:] "With regard to your deity it is written: 'They have legs but they cannot walk' (Psalm 115:7) but with regard to our God, it is written: 'On that day, He (God) will set His feet on the Mount of Olives.'" (Lamentations Rabbah 1:40) This perspective remained a credible point of view all the way into the middle ages, particularly among Rashi's students and colleagues, as is illustrated in the commentary of Rabbi Joseph Kara (12th century France): "He will set His feet" – this refers to the feet of the Holy One Blessed be He.
The second perspective also had early representation: "Ten descents did the Shechina (God's Indwelling Presence) make into the world: "And One will take place in the future, in the days of Gog and Magog. As it is said: 'And His feet shall stand that day upon the Mount of Olives.'" (Avot deRabbi Natan version a, chapter 34, Schechter ed. p. 102) Similarly, Targum Yonathon (~7th century Eretz Yisrael) also professed this viewpoint in its translation: "And He (God) revealed His might, at that time, on the Mount of Olives." This school of thought became prevalent amongst early Spanish Jewry which tended to be more rational in its outlook, as is evidenced in the words of Rabbi Abraham Ibn Ezra (11th century Spain): Behold God will perform signs and wonders on that day that have yet to be seen. This is made even more explicit by Rabbi David Kimche (12th century Provance): "One should read this verse as a parable--as is interpreted by the great sage, Rabbeinu Moshe, [one must understand this vision to mean] that God is the cause of the miracles that will be seen there." (adapted translation)
The contrast between these two positions could not be more pronounced. Each vantage point is profoundly influenced by worldview and cultural milieu. What joins these disparate positions is a loyalty to a shared text of meaning and a desire to shape the way they look at the world through the sacred text. Since their theological outlook regarding the text represent human attempts to understand that which is ultimately beyond human beings, it should not surprise us that their interpretations should vary so. What remains important is that they see God's "hand" involved in their own lives and ultimately in ours. This message is central to the festival of Sukkoth.
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
(Zechariah 14:1-21)
October 7, 2006
Zechariah's prophetic message, in this special Haftorah for Sukkoth, records his vision of the end of time. This dramatic account, which according to Zechariah will occur during Sukkoth, foresees an excruciatingly painful attack by the nations upon Jerusalem and God's ultimate triumph over these enemies. The remnant of God's enemies will, in the end, recognize Him and make Him the source of their worship. The description of God's battle with His enemies is vivid and its consequences are cataclysmic: "Then the Lord will come forth and make war on those nations as He is wont to make war on a day of battle. On that day He will set His feet on the Mount of Olives, near Jerusalem on the east; and the Mount of Olives shall split across from east to west, and one part of the Mount shall shift to the north and the other to the south, a huge gorge" (14:3-4)
How is one to understand this vision? There seem to have been two major tendencies, one which viewed God's setting His foot on the Mount of Olives as an actual description of God and His actions and the other which understood these images figuratively. The first tendency can be seen in this excerpt from a 4th century midrash: "[A pagan asked:] Does your God have legs? [The Jew responded:] "With regard to your deity it is written: 'They have legs but they cannot walk' (Psalm 115:7) but with regard to our God, it is written: 'On that day, He (God) will set His feet on the Mount of Olives.'" (Lamentations Rabbah 1:40) This perspective remained a credible point of view all the way into the middle ages, particularly among Rashi's students and colleagues, as is illustrated in the commentary of Rabbi Joseph Kara (12th century France): "He will set His feet" – this refers to the feet of the Holy One Blessed be He.
The second perspective also had early representation: "Ten descents did the Shechina (God's Indwelling Presence) make into the world: "And One will take place in the future, in the days of Gog and Magog. As it is said: 'And His feet shall stand that day upon the Mount of Olives.'" (Avot deRabbi Natan version a, chapter 34, Schechter ed. p. 102) Similarly, Targum Yonathon (~7th century Eretz Yisrael) also professed this viewpoint in its translation: "And He (God) revealed His might, at that time, on the Mount of Olives." This school of thought became prevalent amongst early Spanish Jewry which tended to be more rational in its outlook, as is evidenced in the words of Rabbi Abraham Ibn Ezra (11th century Spain): Behold God will perform signs and wonders on that day that have yet to be seen. This is made even more explicit by Rabbi David Kimche (12th century Provance): "One should read this verse as a parable--as is interpreted by the great sage, Rabbeinu Moshe, [one must understand this vision to mean] that God is the cause of the miracles that will be seen there." (adapted translation)
The contrast between these two positions could not be more pronounced. Each vantage point is profoundly influenced by worldview and cultural milieu. What joins these disparate positions is a loyalty to a shared text of meaning and a desire to shape the way they look at the world through the sacred text. Since their theological outlook regarding the text represent human attempts to understand that which is ultimately beyond human beings, it should not surprise us that their interpretations should vary so. What remains important is that they see God's "hand" involved in their own lives and ultimately in ours. This message is central to the festival of Sukkoth.
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
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