Plaques

Q: Is it permissible according to Jewish Law to plaques that record donations be displayed in the synagogue? 

A:  I have yet to enter into a synagogue that does not have names of generous donors prominently displayed.  Community Centers throughout the United States have the names of the most generous givers. In Synagogues is not uncommon to see the embroidery on the mantle of the Torahs indicating that the scroll had been given by someone in memory of a loved one.  Names of rooms are given in accordance with the wishes of a benefactor that wanted his or her name to be preserved.

One argument against allowing names to appear throughout the synagogue is that names of the ones who have given are only of importance to the giver. They are likely to be even less meaningful in the future.  Another argument is that everyone should have an equal opportunity to build the synagogue and craft its adornments. Synagogues, this argument goes, should be constructed from communal funds. Furthermore, it might be argued that a mitzvah ought to be done for its own sake, lishma, and not for any vain purpose.

On the other side, one might well ask, who will be generous enough to give to the Jewish community without any public acknowledgment? It is entirely possible that people would not be moved to give to the needs of the community without public recognition. Furthermore, since tributes to the benefactors can be found in so many synagogues throughout the world (even in the old synagogue in Cordoba, Spain!) we can make a strong argument for precedence.

Perhaps the best response to this question can be found in Maimonides’ eight articles of tzedakah. To give with no expectation of acknowledgment is viewed as an act of the highest piety. But giving charity with an expectation of reward is still tzedakah.  It is an ideal which should not be derided even if the method of giving falls short.  Do not the rabbis say that even a mitzvah of unworthy motivation is still a mitzvah and out of the impure motive, purity emerges?  Insofar as the community is concerned, the giving of gifts is good no matter what the consideration.

Aliyot on Simhat Torah

Q: Why do we call up so many people, all actually, on Simhat Torah?

A: The Talmud refers to only the final Torah reading of the year ,V’Zot HaBeracha, on the Festival of Simhat Torah.  It remains silent on any other Simhat Torah observance.  The final reading of the Text has a name: it is called Hatan Torah. This is an especial honor reserved for a worthy member of the congregation.

The Shulchan Aruch (Code of Law) states that in Ashkenazic commuitiies it was customary to call up many people to the Torah on this Festival- even to the point of repeating the same passages form Torah!  From that time onward, the practice of calling up all members of a congregation to receive an aliya on Simhat Torah was enacted.  Where practicable, people say the blessing over the Torah until all have participated.

The joy of Simhat Torah is so great (and restrictions so few) that we make the day even brighter by extending honors to all.

Eye for an Eye

Q: Do Jews believe in an “eye for an eye?”

A: The ancient Hebrew law of Lex Talionis  is often misunderstood.  Some have even misused this statement citing the cruelty of the Jew.

It has always been recognized that the Torah speaks in terse language. The task of the scholar and the rabbi is to just leave interpret the Holy Writ in accordance with its context and taking into consideration hermeneutic principles.

Judaism declares that an individual must not suffer greater affliction than that which he caused. That is, the aggrieved must not exact retribution greater than the loss. Further, the law goes on to distinguish between accidental harm and intentional harm.

The Talmud further elucidates the principle of lex talionis by refining its meaning and importance. According to the Sages, when a grievous act is committed resulting in bodily harm, e.g. “an eye for an eye” meant the cost of an eye. Total or partial loss of a limb would be assessed by: 1) How much time will be lost at work, 2) physical pain, 3) mental anguish at the disability, and 4) medical expenses incurred.

Weddings during Omer

Q: Why are we not allowed to conduct weddings during the time after Passover?

A:  In the first decades of the second century, a plague swept through the holy land killing thousands. Rich and poor like were taken by the epidemic.

Although the exact date of the plague is unknown it occurred during the weeks after Passover. Claiming the lives of a great many scholars and Rabbis, the disease finally subsided after 33 days.  That is why, in remembrance of the terrible toll that killed so man, we refrain from festive events until the 33^rdday after Pesach (or Omer).  The thirty-third day of the Omer is also called Lag B’Omer when many celebrate with fires and outings.

Torah Reading

Q:If no one is available to read from the sacred Torah scroll on Shabbat, is it permissible to leave the door open while reading from a book, a Humash?

A:The halacha, law, eight that the reading must be done correctly, from a sefer Torah.  However, in the instance where no one is able to read from it is permissible for someone to stand aside the scroll, read from the Torah, while another person points to the text and reads along with him.

Abortion

Q: What is the Jewish attitude to abortion?

A: To destroy a potential life is a grave sin but does not constitute murder. In the words of our sages, “His blood is not redder than yours.” However, in the instance of a pregnant woman being endangered by the fetus, it is halachicallycorrect that the mother’s life takes precedence over the unborn.   Jewish law goes even further to say that if rape or incest is committed and the mental health of the woman is at stake, an abortion is permitted.  Alive and well-being of the mother takes precedence in Judaism.

Transplants

Q: What is the Jewish attitude to organ transplants?

A: This subject is vast. Basically there are three considerations and organ transplants that require a response. 1. The donor must actually be dead if an organ is “harvested” from his body.  While it is tempting to keep the body alive to preserve the organ that wants to be harvested, Jewish law forbids this. 2. It is forbidden to mutilate a corpse. 3. It is forbidden to benefit from a corpse.

On the other hand, it is of paramount importance than a life be saved. It is therefore permissible to transplant an organ from a deceased individual. It must be certain, however as stated, that a natural death has occurred.  In such an instance it is permitted to benefit from the dead in order to save a life.

While we normally prohibit any mutilation of a deceased person this prohibition is set aside in the instance of saving another human being. In a similar vein, where life depends on it, one may even eat on Yom Kippur.  Most Jewish laws are suspended when life is in danger.

Mezuzah

Q: What is a mezuzah and what is its function?

A: The word mezuzah literally means “doorpost.”  We enter our homes though the doorposts (mezuzot) several times each day.

However, the Torah states that the Jewish people are obliged to write God’s Commandments, “on the doorposts of your homes and upon your gates” (Deut. 6:9).  In order to fulfill the word of God, we inscribe the message on all entry points of our domicile. We have come to refer to these words, and no longer just the doorpost, as a mezuzah.

So as not to allow casual destruction of a Torah passage by scuffing, scratching and general wear we place this Deuteronomic passage on a small parchment, attach it to the lintel of our door in a protective case. Sometimes made of metal or rock, clay or even plastic the outer shell of the mezuzah of protects the precious insert.

While some folks where the emblem of the mezuzah around their neck, these are not true mezuzot as they are not doorposts, nor do they contain the sacred parchment. Instead they are a symbol, like the Star of David.  Similarly, while it has become fashionable to have a “car” mezuzah this is not a doorpost so none is required and it is not a mezuzah.

Yom Kippur and Sukkot

Q: What is the connection between Yom Kippur and Sukkot?

A: Yom Kippur is akin to death.

We dress in white, like the dead. Like them, we do not eat. Like the dead, we abstain from sexual relations. As we sit in the synagogue for the better part of the day, no sales are rung up on the register. Economically, the day is total waste.  Withdrawing from the world to pray and seek redemption and wholeness, it is as if we do not exist.

If Yom Kippur is death, Sukkot is the antithesis; it means life. Coming out of the Day of Atonement we drive the first nail into the Sukkah symbolizing our re-entry into the world.  The mitzvah is immediate.  Some communities do not consider Yom Kippur to be truly ended until the first piece if lumber has been placed for the construction of the Sukkah after the shofar has sounded.

What does the Jew explain when he does something for the first time? The shechechiyanu course. But we do not. Not this time.

Silently, the wood is hold up from the shed as we begin to construct a new universe.  The shechechiyanu is withheld until the first moment we enter the shaky little structure on the festival of Sukkot.

Like life itself, it takes time to emerge from the grip of death.

Kosher

Q: What is the difference between kosher and non-kosher meat?

A:  Shechita is Jewish ritual slaughter, and is done to cause the animal minimal pain and suffering and maximum respect.  Shechita can only be performed by a shochet, a highly qualified and skilled professional. Years of training precede the shochet’s entry into his vocation.

The animal to be slaughtered must be found to be free of disease, affection and even malformations. Further, any beast which is nevelah (dies of natural causes) or trafe (torn by another animal) is considered unfit for consumption. Animals hunted or trapped (and injured in the process) are also unfit.  Shot with a bullet or arrow or caught in a trap the animal suffers pain and trauma making it unfit for eating.  This is not the Jewish way.  Only animals killed in accordance with Law are deemed acceptable for food.

A shochet’s responsibility, besides slaughtering, is to inspect the internal organs to ensure they are not diseased.  The shochet must be a learned and pious individual.  In contrast, the U.S. slaughterhouses are factories.

As the shochet prepares for his task, he recites a blessing as a vivid reminder that flesh is a gift given by God and not to be taken thoughtlessly, without concern.

During the actual slaughter, the shochet must draw a perfect blade; there can be no knicks or scrapes in the metallic blade.  The knife is then wielded to severe the carotid artery.  The swift action renders the animal insensible to pain. 

Finally, the blood of the animal is removed along with the veins and arteries carrying the life source and from the heart.  The flesh is salted and rinsed to remove every vestige of blood.

There are, of course, other differences between kosher and non-kosher meat but this is a quick review of the primary divisions.  Underlying the entire process of shechita is the principle of tsa’ar ba’alei hayim, being mindful of the suffering that we cause to God’s creatures.