Swift Davenning

Q: Why does congregational prayer often gallop at speeds we cannot keep up with?

A: The great Jewish minds of the past taught us that a person should pray as carefully as if he were counting pearls.

For most people it is difficult to keep the mind from wandering while praying, especially when the service “gallops.”  Our masters teach us to proceed at a slower pace.  It is better to say fewer prayers with higher devotion than more prayers with a mind fixed on getting the service over and done.

Unveilings on Rosh Hodesh

Q: I have heard that some people will not do an unveiling on Rosh Hodesh. Is this true?  And if so, why?

A: Rosh Hodesh, the New Moon, is treated as a minor festival.  We add psalms of Hallel to our prayers.  Eulogies are not usually given and fasting is forbidden.  While not a full-fledged holiday there are historical indications that at one time it may have been a major celebration.

In Jewish tradition sad events yield to communal rejoicing.  Hence, Shabbat superseded shivah, no burials take place on Yom Tov and one may not self-impose a fast on Rosh Hodesh.

Some individual rabbis discourage unveilings on a Rosh Hodesh for these reasons but it is not forbidden by Jewish law, halacha.

Did it Really Happen?

Q: How does one remain Jewish when the “literal” meaning of Scripture is, literally, unbelievable? 

A:  There are many Torah passages that could raise eyebrows well into the nether regions of the forehead. Among them are the age of the universe versus our almost six-thousand year calculation, manna feeding at least 11⁄2 million freed slaves for forty years, burning bushes and parted seas to name a few. 

The question actually runs yet deeper: If the Torah cannot be read at face value, if we cannot trust it to tell the truth all the time, how can we depend on it for truth any time? 

No one who reads Torah with any degree of seriousness will fail to notice these and other incongruities. In fact, it is probably the most frequent question asked of rabbis today. What do I tell people? Even more, how
can anyone, including a rabbi, have faith with such unbelievable tales and inconsistencies? 

I am fond of telling the story of the grandfather who greets his little one at the door. 

“So how was Hebrew School today, Yacov?” 

“Oh, great! We learned about how General Moses led the Israelites out of Egypt. Cornered by the Egyptians with their troops, General Moses fired bazookas and strafed the advancing army while the Israeli navy placed pontoons across the Sea. The people narrowly escaped!” 

“Oy,” said the grandfather. “Is this what they taught you??”
“Grandpa, if I told you what they said, you’d never believe it.”
On a primary level, the Torah is filled with stories. The tales we tell are 

human, full of adventure, achievements, falls, and recoveries. They are great stories that we know well and retell through generations. Think of Adam and Eve. They tell the story of reward and punishment; listening to God and the penalty of disobedience. Think of Noah, the savior of a world. What about Abraham, the one who discovered and was discovered by God? The narrative then follows Abraham through his trials and triumphs. This is storytelling at its finest. These are well-worn tales that have traveled the world many times over, through millennia. 

On a secondary level, each story contains kernels of knowledge and philosophy that we often miss (because we stop in step 1). For example, the depiction of Adam and Eve serves the purpose of telling us we are free. 

God rewards and punishes but the real lesson is about personal control and responsibility. And Noah? It is all about choosing your destiny regardless of what the outside world does and thinks. Consider that Noah’s righteousness was singular in a world gone bad. 

On a tertiary level, we are guided by the Zohar which states, “If the Torah were mere tales I could tell better stories myself.” We learn through metaphor. In Eden, we understand the trappings of Paradise. We are not meant for utopia. Our lives are only validated through struggle. We are Adam and Eve. We choose banishment because there lies our greatest hope. Abraham is the paragon of self-discovery. We must pass through walls of flames, become scarred before we can contemplate wholeness. We must travel far in our youth to eventually find what is most close, so close that it cannot be seen, only felt. 

Is there more? Yes, there is always more. That is why it continues to feed our souls after all this time. 

Tashlich

Q: Why do we go to a small pond or lake on the first day of Rosh Hashanah to offer prayers and throw breadcrumbs?

A: Rosh Hashanah begins the process of forgiveness and reconciliation. From the first day of a holy day until Yom Kippur, we count 10 days as we attempt to come to terms with our sins.  The Maharal, Rabbi Yehudah Leib of Prague, teaches that one way to commence the process of feeling and becoming contrite is found in the book of Micah. Forgiveness will come, says the prophet, “When you cast your sins into the depths of the ocean.” (7:19)

There is a beautiful Midrash which tells of Abraham on his way to fulfilling God’s command to sacrifice Isaac is made to pass through a raging river.  Waters swirling madly about him, Abraham prays to God, “Save me dear Lord me from these waters which threaten my life!” (Psalms 69:2)  The Almighty heard the words of His messenger and saved Abraham from certain death.

The waters in the Midrash symbolize the underworld of darkness and sin.  The waves tug at our legs but, with the help of God, we will survive.  Thus we go to a pond or lake or river with flowing waters each year for Tashlich, where we throw our crumbs into the waters.  We empty our pockets to begin the process of renewal.

Calendars

Q: Why do the Jewish holidays come late, or early, never at the same time?

A: The Jewish year is reckoned by the lunar calendar, not the Gregorian calendar which is observed by the Western world.

The lunar year consists of 354 days as opposed to the Gregorian calendar, which is 365 days. For this reason the Jewish holidays will always fall on the same date in the Jewish, or lunar, cycle but rarely will they coincide with the same secular date.

Pope Gregory the XIII established the Gregorian calendar that we use today.  In 1850 Pope Gregory mandated that a universal calendar be calibrated using the solar year, beginning on January 1.  At that time, several corrections needed to be made before they began using the new calendar.  First, 10 days had to be taken out of the year in order to gauge the correct date.  Understandably, the Pope’s actions caused great deal of frustration and anger by those who felt their lives had been cheated by fortnight.  Much later, when the original American colonies decided to adopt the Gregorian calendar, Benjamin Franklin wrote in his inimitable style and wit, “And what an indulgence is here for those who love to lie down in peace on the second of this month and not perhaps wake till the morning of the 14^th.”

The astronomers of Pope Gregory also saw a glaring problem in the computation of the solar year. The earth needs 365 days to complete its orbit around the sun, five hours, 48 minutes and 46 seconds. In order to compensate for the extra 1/4 day, a leap year was added every four years to correct the imbalance.  

The Jewish calendar, on the other hand, is dependent upon the appearance of the moon, hence the use of the term lunar calendar.  However, in order to remain within the framework of the seasonal year a leap year was added seven times every 19 years. Our leap year, unlike the Gregorian leap year that adds one day, consists of a full month.  All told, the solar and lunar calendars rarely agree on the same date.

On Marriage

Q: Is it obligatory for a bride to wear a veil?

A:  The custom of wearing the veil dates back to the Torah where Rebekah wore a veil when she saw her future husband, Isaac, for the first time. Throughout the ages the tradition of donning a veil has become virtually cemented in Jewish ritual practice.

Another fascinating episode featured in the Torah was when the bride and a groom did not see each other.  Married in darkness they wed the wrong person!  Jacob married Leah instead of Rachel.  It is for this reason that the veil is always lifted before the wedding takes place.

Q: My mother recently remarried.  Her new husband was married before too bit never bothered to obtain a Get (Jewish divorce).  I want him to stand with me under the Huppah at my wedding.   Is this acceptable?

A:  There are very few rules governing who could stand at the Huppah. Obviously, your stepfather made a mistake when he did not receive the Get. He is not legally divorced from his first marriage or for that matter; he is not married the second time in the eyes of Jewish Law. Nonetheless, even though he erred in not getting the Get this would not impede from standing with you at your marriage.

Q: A friend of mine is an artist and wants to design the ketuba -- Jewish marriage document -- which we would love. Would it be valid?

A:  There is no objection to your friend designing and writing the Ketubah. In fact, until very recent times, all Ketubahs were hand written and beautifully ornamented. There are many striking examples of illuminated Ketbot which are priceless heirlooms and valuable collectors items.

Of course, your friend should consult her Rabbi to make sure she has the correct wording and phraseology used in this document.

Many local artists and ones you can find online have created beautiful works of art which are readily available everywhere.

A Cantor

Q: What are the origins of a cantor?

A:  The Hebrew word for cantor is hazzan, which is taken from the Aramaic, meaning officer. Originally the hazzan had charge of the premises. Every Shabbat he gave the signal for the community to cease its working when the appropriate time came. He brought the Torah into public places for reading and sometimes led the prayers.

Time, as he was most familiar with the liturgy and music and prayers of the community to go for the sole function of leading services.

The correct term for a leader of prayers is shaliah tzibbur, or emissary of the congregation.  The ancient religious Codes state that person must be experienced, have a pleasant voice, and be agreeable and modest along with learned.

In Ashkenazic custom, the hazzan is a prayer leader.   He chants the first and last words of each section, thus regulating the speed of the service.  In Sephardic liturgy, the hazzan recites almost every word of the entire service alone.  This latter custom arose when prayer books were not usually available.

Shmini Atzeret

Q: Why do we recite the prayer for rain on the last day of Sukkot?

A:  The last service is actually called by different name, Shmini Atzeret, when we include a special prayer for rain. The following words are inserted into the daily until Passover, “Who causes the wind to blow and the rain to fall.”

Rain is vital to our survival. Without it we die. The Talmud states that Shmini Atzeret is the world’s Yom Kippur.  Just on the Day of Atonement, God declares “who will live and will die,” so too a declaration is made regarding the world on this day. If a positive judgment is decreed we will have rain, life. If not, the world will with.er and die.

Shmini Atzeret is an agricultural holiday. It is called the Eighth day of Assembly in English. Interestingly, it falls around the autumnal equinox. A change happens then. Rain does, with God’s blessing, begin to fall and the earth is renewed and continues

Hanukkah

Q: Is it true that Hanukkah is a minor holiday??

A:  Truth be told, Hanukkah is a minor holiday and not in the category of festival. In Judaism, a festival, Hebrew chag, is reserved for the three festivals Sukkoth, Pesach and Shavuot. Only on those three occasions to be greet each other with the words Chag Sameach, a happy Jewish holiday. During Hanukkah you simply say Hanukkah Sameach for the word chag does not apply.

On the festivals we do not put on tefillin and we abstain from work. There are no such prohibitions. Observances for this holiday are few, we light candles for eight days, we enjoy fried potato pancakes (latkes) and donuts and add a special paragraph to the daily prayers, the Amidah.

Many modern families have adopted the custom giving gelt or presents to the children. The practice of gift giving is undoubtedly compensation for the children missing out on what their Christian friends are getting.  Of course, the act of giving presents serves to enhance the holiday and add further feeling of joy the season.

The creation of the state of Israel has added a new dimension to the holiday. The heroic deeds of the Maccabees are an inspiration to the pioneers and defenders of the Jewish state. For Israelis, the kindling of the flames as it did reminder of the downloadable spirit of the Jewish people.  Its flames call attention to the light which will never be extinguished.

Kanne-hora

Q: What does Kanne-horaliterally mean?

A: Kanne-hora comes from the Hebrew phrase, kayn ayin ha-ra, which means, “Here is the evil eye.”  Of course, we mean just the opposite when we say this word. The effect of uttering the word Kanne-hora was to offset any damage done to it object or person by our praise. It is as if one were to say, “My son makes $200,000,” would invoke ill fortune. Then the person who boasted of that would follow with “kanne-hora” to avoid brining misfortune.  Kanne-hora would sometimes be accompanied by three spits over the shoulder to further dispel negative consequences.

Ner Tamid

Q: What is the meaning and origin of the Eternal Light above the Ark in the Sanctuary?

A: The Talmud calls the synagogue a “mikdash m’at,” a replacement for the Temple which once stood in Jerusalem.  There, a menorah burned continually.  A menorah, by the way, is not the same as a Hanukkiyah. While the menorah consists of seven level branches, a Hanukkiyah used exclusively for the holiday of Hanukkah, has eight, plus a shamash.

The Eternal Lamp or Ner Tamid, is first mentioned as a fixture in the desert Tabernacle.  There it was continually alight with oil replenished into its receptacles regularly to make sure it never went out.  This was and remains a reminder of God’s ever-watchful eye over the people of Israel.  It, like God’s Presence never is extinguished.

Pig!

Q:Why is the pig always singled out as “the” non-kosher animal when there are literally tens of thousand of other animals that are unkosher?

A: Why indeed has the pig been singled out for such opprobrium? After all, any animal that creeps on the ground, does not have cloven hoofs and does not chew its cud is considered triefand not fit for consumption by a Jew. The beasts that fit this category number quite a few. The rabbit, eagle, culture, snail, worm, hippopotamus, dog, etc. all share the same distinction by being forbidden. They are equally repugnant in the eyes of the law.  

Perhaps it is infinitely easier to concentrate on the simple ill looking beast. Thus, we pick on the porker. That also probably why we refer to a person who gorgeous himself on food as a “chazer” (Yiddish for our squat nosed friend).  It is also why we allude to any one who’s appearances as unkempt as “looking like a pig.” How many children have been reprimanded by the parents with, “This room looks like a pigsty”? Those who do anything to excess are said to be “going whole hog.” We don’t say they’re going whole cheetah?  This is further evidence of our biased view of this lonely critter.

The reason why Jews focus on the pig as being the paradigm of a non-kosher animal is because from the outside it looks kosher, that is, it has a cloven hoof.  What is not visible from the outside is that it does not chew the cud. So, the pig looks kosher but it is a deception.

Elijah and His Cup

Q:  What is the meaning of Elijah’s cup at the Passover Seder?

A:  Elijah was a prophet whose life is chronicled in the books of the Bible. Against a dark background, Elijah ventures for us to battle against evil.  This prophet stands apart from the rest by dint of his great personal power and connection to God. Fearlessly, Elijah denounces wickedness and promises retribution against the perpetrators of evil.

Legend has it that Elijah did not die but was taken in a fiery chariot up to the Celestial Chambers of the Holy One.  Signaling the coming deliverance of the Jewish people, Elijah will again appear on earth as the precursor to the Messiah.  Elijah’s bold life actions and apocalyptic associations mark him as larger than life.

On Passover, as we retell and ancient tale of our bondage we anticipate the time when we will never be persecuted or hated again.  The fifth cup of wine is our symbol of our desire to usher in the messianic era. We open doors just prior to the end of the seder in every Jewish household throughout the world, as if to hasten the day when Elijah, harbinger of peace, will come.

Life After Death

Q: What does Judaism say about heaven and hell?

A: Judaism assumes believe in an afterlife. In each Amidah in every service there are no less than five references to the resurrection of the dead. Furthermore, the words, Olam HaBa, the “World to Come” are not strangers to the vocabulary of the most Jews. Olam Haba refers to the immortality of the soul.  We have a definite doctrine of something that lies beyond the mortal’s existence.

Surprisingly however, there is a dearth of material describing what the afterlife looks like. Unlike Christianity, Judaism has never depicted the afterlife in vivid terms. Our faith seeks to deemphasize the idea of using heaven and hell as a carrot as a spur for good behavior.   A heaven replete with floating angels carrying harps and hell with burning embers are unknown to our faith.

Heavenly rewards are gained in a lifetime. Similarly, pain and anguish form a part of our life long travail. A rabbinic parable aptly expresses this idea:  A visitor approached paradise and found a group of old man hunched over ancient texts, immersed in study. Anxiously, he asked his guide what they were doing in heaven. The guide answered, “You have the mistaken idea that the men are in heaven. In truth, Heaven is in the men.  People create their own heaven or hell here.

Judaism is a this-worldly-religion. As Rabbi Yaacov, a second century teacher stated, “Better is one hour of repentance and good deeds in this world in the whole life in the World to Come.” Yet, should we forget that the doctrine of resurrection exists, Rabbi Yaacov continued, Better is one hour of bliss of spirit in the World to Come, than the whole of this world.”

Purim's Mitzvot

Q: Tell me about some of the observances, mitzvot, of Purim.

A: The book of Esther describes the celebration of Purim as days of feasting and gladness and of sending portions one to another and giving to the poor. (9:22)

There are two separate mitzvot alluded to here. The first is to observe Purim in joy. Accordingly, we set the table for a feast replete with hamantaschen and delicacies.  We rejoice with both food and drink.

Of course, no celebration is complete without others. Thus, we send gifts to people. The portions usually consist of consumables that are to be enjoyed during the holiday.

Part of the mitzvah of sending gifts to our friends and relatives consists of giving charity to the poor. They too must be cared for during the holiday.  We give both my money as well as food portions to the less fortunate.

The Zohar incisively observes, “If the poor have a share your rejoicing, it may be called My festival; otherwise it will be your festival but not Mine.”

Shaatnez

Q: I heard of a law that prohibits Jews from wearing certain kinds of clothing.  What are these prohibitions and what do they mean? 

A:  The law to which you refer is found in Leviticus 19.  We read there, “you shall neither wear a garment of two kinds of co-mingled elements.  Later, in Deuteronomy these fabrics are defined as wool and linen. The forbidden mixture of wool and linen is called “shaatnez.”

In our day observant Jews can be seen to carefully examine the labels of garments before purchasing it to determine if it contains shaatnez.  As all clothes are mandated to have labels revealing their composition is simple to discover the ingredients of all the fabrics.

One interpretation for the law of shaatnez is to keep the disparate nature of wool and linen entirely separate.  While one grows from the ground, linen, the other is shorn from sheep. Since the two textiles have totally different origins it has been postulated that we should avoid confusing the natural order of the world.

To be truthful however, we do not know the rationale for the law of shatnez. There is no reason given in Torah for this ordinance. The law simply states ‘do not get these fabrics mixed up.’ Some Jews are so sensitive to the issue of shaatnez that there are laboratories set up to minutely examine the individual fabric in question.

Dairy On Shavuot

Q: We feast on blintzes and milk items on Shavuot.  Where does the custom of eating dairy originate?

A:  Traditionally, we refrain from eating meat on the holy day of Shavuot and partake of eating dairy foods.  While attempts are made to link milchig (dairy) products with entering the land of Israel (i.e., the “land flowing with mild and honey”) the custom is actually tied to the historic roots of Shavuot.

As some 600,00 people stood attentively around the base of Mt. Sinai, Moses and the Israelites watched and waited.  In the thickening air, thunder punctuated the long second.  The earth shook convulsively as the Torah was unfolded before the nation.  The word of the Omnipotent was handed to humanity.

In that moment, a group of ignorant slaves whose only common bond was that they had served the same taskmasters, became a people and a nation. As the Israelites remained absorbed in the revelry the very fiber was being altered. The nation was born at that moment that would outlast every subsequent civilization for the next four thousand years.  A sophisticated code of law was given and enacted which would reverberate throughout the eons that would follow.

Doubtless, the entire hubbub absorbed all of the energy of the people. The witnessing multitudes had no time to care for their own physical needs. So, as God’s word concluded this transformed people sat and ate a simple meal that required little or no preparation. They were simply too awestruck to invest any effort into anything but an easy dairy meal. Thus we partake of  milchigfoods on the festival of Shavuot mindful of our ancestors on that day long ago.

Faith

Q: Can a Jew be an atheist?

A: Is not the Shma, which declares the oneness and existence of God the cornerstone of the Jewish faith?  The whole underpinning of Judaism is supported by the believe in one God. As G.K. Chesterton said, “God is not the main character in the Bible, He is the only character.”

Modernity has seen many Jews who adhere to the Jewish way of living but who do not hold any absolute believe in God. We do not tell these cultural Jews that they no longer are considered Jewish.  While secular Judaism is certainly a distortion of the tenets of our faith it does not disbar Jews. But it does not free them from responsibility either. As Rabbi Louis Jacobs put it, “A Jew was approached to be part of a minyan. “But, I'm an atheist,” he explained to the rabbi. “And if you are an atheist,” the rabbi responded, “you still have to daven Mincha”

Messiah

Q: Who is the Messiah?

A: The messianic figure is a human being. Divinity plays no part in that person. While God will help elect the messiah and inspire him to that role, he is not God-like or divine at all. In the book of Psalms he is called “Adoni”. But that word simply means, “my lord,” as an indication of respect. 

The messiah, we are told, will be a descendent of King David. From the stock of Jesse, David's father, will arise a person to assume the role of deliverer. Like David, the messiah will be a fighter, a warrior, leading the Jewish people and the world to an era of peace. Once the wars have been fought the messianic age will begin to emerge.

That is why Jews do not accept Jesus as having been in the messiah. He neither led the people in battle against evil nor did he bring about a universal peace. They have been many other messiahs throughout history. Proclaimed by their followers to be the one, some of the false messiahs have wreaked havoc on the fabric of the Jewish people.  Some have even created schisms in Judaism: others have lead people to apostasy and yet others have simply proven to have been wrong. 

As becomes obvious, the real power of the messiah will only be given with the consent of the people. Without the authority of the people the messiah will not be realized.

"...Who Revives the Dead"

 Q: Why do we say at the beginning of the Amidah, “Blessed are You… who revives the dead?”  Do we believe in this?

A: The blessing to which you refer has its place in Jewish thought and belief. The simple answer is that the blessing references the messianic age when the dead will return to life.

Others have stated to believe that the soul of the departed just not time with the body. God revives the spirit of those who have passed as this soul is immortal.

A beautiful Hasidic saying is that God’s mercy and truth illumines the soul.  God gives humanity the capacity to see truth and practice mercy every day.  In this way, God constantly revives the souls of those who might otherwise be dead to truth and compassion.

Adoption

Q: When a baby is adopted what name does it receive?  Are they called “ben” or “bat” their adoptive parents or blood parent?

A: There are several components to this issue. The adoptive parent does not transfer the patrilineal or tribal affiliation, i.e., Kohen or Levi.  Another related issue is that if parents adopt a boy and a girl (assuming they are not blood siblings) they can marry one another.  In a  similar vein, since the adoptive child is not the genetic child of the parent the child is not obligated to sit “shiva” for them.  According to all authorities there is no prohibition against the child doing so.  

And yet, the Talmud clearly states that one who rears a child and teaches them Torah are to considered just as a parent.  Therefore, most rabbinic authorities urge that all the practices for a child, including their Hebrew name, be associated with their adoptive parent.

Carob on Tu Bi'Shvat

Q: How the custom of eating St. John’s Bread on Tu Bi’Shvat originate?

A: During the second century of the Common Era, the emperor Hadrian vociferously pursued and condemned anyone caught promulgating Jewish practice. A student of Rabbi Akiva, Shimon bar Yohai, witnessed his master and colleagues slaughtered at the hands of the Romans in an effort to erase Judaism from the earth. Still, Shimon bar Yohai would not cease teaching his people.

Ultimately, a bounty on his head, the rabbi was forced to take refuge in a deep cavern. Throughout the years of Roman persecution Shimon bar Yohai, sage and mystic, hid in the cave with his son for 12 long years. He survived the prolonged assault on the Jewish intelligentsia as he lived off of carob tree which shielded the entrance to the cave. The carob (sometimes called bokser or St. John’s Bread) sustained the father and son throughout the long years of hiding. In recognition of that life-giving tree, we eat its fruit on Tu Bi'Shvat.

The Amidah

Q: What is the meaning of the Amidah and why is it repeated?

A: The word Amidah means “standing.”  Naturally is the prayer that we were site only one we are upright. This prayer has several other names, the silent prayer, the standing prayer and the shmoneh esray.  The name by which the rabbis referred to it was the Tefilah, or “The Prayer” indicating its meaningful stature in the service.

In the rest of our daily or ship is of lesser importance, with the exception of the Shma.  The reason for having al the other tefilot is to act as a bridge and build-up toward that climactic moment when we reach these seminal prayers.  During the Amidah we speak directly to God.  The level of concentration is maintained for this service as we address our Father in Heaven.

The reason that we repeat the Amidah is so that those who are unable to fill this important mitzvah of the silent devotional can participate in the Reader’s repetition. We go over the Amidah so that everyone can join in the process of speaking with God in the holy tongue, Hebrew.

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.

Yissakhar?

In the Torah one of the children of Jacob is called Yissachar. How was that name pronounced in Hebrew? Yissakhar or Yissasskhar?

Good question. In the Torah the name is written as Yissasskhar. Yet many people pronounce the name without the additional “sin” [s]. If the name is pronounced differently than spelled it would be a major problem for us.  There are instances where words are vocalized differently than they are written.

Sephardim have reckoned with that the universal pronunciation of the name is Yissakhar. In the Ashkenazic world however opinions are divided. There are those who say that the first time the name occurs in Genesis, the double consonant if pronounced.  All other times the second “sin” is ignored.  Others indicate that the pronunciation must always be the same, Yissasskhar.

Our usual, most normative, practice is to pronounce the name as Yissakhar.

Multiple Scrolls

Q:  Why do we use and read from more than one Torah on Shabbat?

A: We use two (sometimes three) Torahs on occasions when they coincide with holy days or specific calendar events when we read from two entirely different Torah portions.  Examples are Rosh Hodesh (New Moon), the weeks that lead up to Pesach as they demarcate specific remembrances, Shavuot, Hanukkah, etc..  

The reason we read from different scrolls, and not just roll the same one backward or forward is because of the principle of Kavod Tzibbur (the dignity of the congregation).  It would seem disrespectful to make the congregation wait while the Torah was shifted from place to place.

On Kashrut

A word about dishes.

The primary criterion for kashrut in serving dishes is the taste, which may be imparted to foods in preparation or to be prepared. That is, where there is the chance that the flavor of trafe could be tasted, the plate and food are forbidden. The principal, notaine ta’am ligam, denotes the sense of taste.

Since cold dishes do not impart the flavor of what was on them previously (unless the dish was not properly cleaned with soap and water, hot enough to scald, or if the plate has a noxious odor due to some lasting effect like rotting milk or rancid meat) cold, raw foods may be eaten on them.  Kosher dishes are always preferred but not required.

In regard to hot foods, the law is more stringent. Hot foods or the heating processes that make them hot will make both the food and dish more susceptible to the dictum of notaine ta’am ligam.  Heating opens pores and allows smell and flavor to seep through. Therefore, hot kosher food must always be served on dishes that are kosher.

Now to the question of what is a kosher dish. Any unused, new dish qualifies as a kosher dish (I have yet to hear of a plate made from pork rinds).  A more critical issue is the process of correcting a wayward plate.  Earthenware, including glazed, and plastics of any kind are impossible to kasher. They can never be used for hot kosher foods. Burying them, scalding them are of no avail. On the other hand, we find glass and metal which are both relatively non-porous and therefore easily kashered. In both instances they may be boiled thoroughly.  Is danger of the glass cracking, it can be thoroughly cleaned and run through the dishwasher, with nothing else at the same time, on the highest cycle.

Where the Halacha is less clear concerns other kinds of materials such as Pyrex and China. Opinions on them differ. And accepted position on the subject is that Pyrex is akin to glass and therefore kasherable.  China maybe thoroughly cleaned and then put away in a closet for a full year. At the end of that time they may be used.

Incidentally, it is not appropriate to use glass dishes for both milk and meat.

Four Cups

Q: Why do we drink four cups of wine on Pesach?

A: Four is a number that reappears throughout the seder.  There are four sons, four cups, four questions, four exiles, four sections of the Haggadda…

It might well be asked why this number is repeated time and again.

In the Exodus story, God promises four different times in four different modes, to free the Children of Israel.  The first time it occurs, God states, “I will bring you out…”.  This first redemption is a physical one as we are freed from slavery.  The second occurrence, “I will deliver you,” refers to a future ingathering in the land of Israel.  The third promise is “I will redeem you.”  No matter the obstacle, the Jewish people will survive.  Many forces will attack the newly freed Israelites but they emerge.  Finally, “I will take you to Me as My people,” is the binding covenant that was assured at Sinai.