Rabbi's Study
Rabbi Ronald Roth was born in Far Rockaway, Queens and spent his childhood in Brooklyn, New York. He graduated from Cornell University with a BA in theatre arts. While he grew up in a non-observant home, he was greatly influenced by the Cornell Hillel Rabbi, Morris Goldfarb, as well as the Rabbi of the Town and Village Synagogue in Manhattan, Stephen
Rabbi Roth with Rep. Steve
Rothman at Rep. Rothman's
Washington office. More...
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Moses asks God a question we all ponder as well. He asks God to show him his “Presence.” Moses wants to see God. In return God says that Moses will, “…see My back but my face must not be seen.” What does that mean? One Rabbi, the Chatam Sofer, Rabbi Moses Schreiber, (1762 - 1839), said the following, “Everything we see, we see vaguely. A person does not know beforehand what present events will lead to in the future, as demonstrated by the miracle of Purim. “You shall see my back,” can be figuratively read. “You shall see My ending.” Only in the end do we grasp the purpose of any act. “My front shall not be seen,” i.e. we cannot know the reason for an event, “up front” before its conclusion.” Are there patterns in life that point to God’s reality? The Chatam Sofer reminds us that sometimes it is not possible to discern them until after the fact. We might think of Haman’s rise to power and his decree to kill all the Jews of Persia as evidence of the impotence of God or of God’s non existence. Only when we read the entire book of Esther do we see that there is a pattern. Sometimes only after a life is lived does an outline appear. Often when I sit with a family preparing for a funeral I hear of the main themes of a person’s life. That can create a blueprint of a life well lived and a pattern of how the values of our tradition were realized. We know the Bible tells us many times that we cannot see God’s face and live. Here we are reminded that sensing God’s presence is often a difficult task; a task that may only become apparent when the last chapter of a life or a story is completed.
We celebrated our victory over Haman, with “…merrymaking and feasting, and…an occasion for sending gifts [understood as food] to one another.” (Esther 9:19) That verse is the basis for the mitzvah of sending portions of food to friends (mishloach manot) on Purim. Maimonides in his codification of those rules considers a person who only has enough food for him or herself on Purim. He writes “And if one does not have (enough to send), he should exchange with his friends, each one sending his dinner to the other…” to fulfill the mitzvah. Note that he does not exempt such a person from sending food to others. Nor does he consider as an option, handing a plate of food to your neighbor, who then hands it back to you. This text was brought to my attention by one of today’s greatest experts on tzedakkah, Danny Siegel. He sent out an e mail this week asking the following question about Maimonides’ ruling, “What would be three good reasons why the person needs to actually exchange the Mishloach Manot (the food portions) rather than just do it symbolically?” See the end of this document for some answers.
More Than Just A Blessing
“You shall serve the Lord your God, and He will bless your bread and your water.” (Exodus 23:25) We read in Etz Hayim, The verse can also be read ‘and you shall bless,’ from which the Rabbis derive the obligation to bless one’s food before eating it (BT Berakhot 48b). The Rabbis go so far as to say that “one who enjoys the goods of this world without thanking God for them is like a thief.” This is the origin of all the blessings we say before eating. When we say the words of hamotzi we state that “…God brings forth bread from the earth.” We don’t mention the farmer, the miller, the baker, or the grocer, each of whom had a role in bringing the bread to our table. It is a way of being aware of more than what we see immediately in front of us. It reminds us of the wonder of creation and our dependence on an ultimate cause, God. Then by adding the word, “earth”, we consider our connection to the natural world. If we take for granted what the earth brings to us, it is as if we are stealing, taking from the earth without recognizing that we are but stewards of its resources and need to thank the earth for its ability to sustain us. Those are worthwhile thoughts to consider even during the mundane act of eating a simple piece of bread.
The Ten Commandments – It’s A Good Start and Not A Complete List
When there are public debates about the Ten Commandments, I sometimes say that I favor posting them on a wall in a prominent place, as long as that place is a synagogue and not a school or a court room. In fact most synagogues have them or a representation of them in their sanctuaries. However, we do not read them in our liturgy. Why is that so? According to the Talmud they were read as part of our services along with the three paragraphs of the Shema in ancient times, but were eliminated because of the “claims of the heretics.” (Berachot 12a) Rabbi Reuven Hammer in Entering Jewish Prayer notes that the “…heretics claimed that only the Ten [Commandments] were sacred; they alone represented the word of God, while the rest of the Torah and its commandments were not holy. In order not to give credence to those arguments the Talmudic Sages eliminated the public recitation of the Ten [Commandments].” (p. 81). Even today we hear people say that they are not too religious but they observe the Ten Commandments. Yes, there are many mitzvot, and yes the Ten Commandments do have a special place within them. However, if we are trying to add holiness to our lives and grow spiritually, I hope we recall that there are many paths to God. We should not limit those conduits to the Ten Commandments alone. They are only a starting place on our path to a better life.
What Is A Miracle?
This week we read about the splitting of the Red Sea (really the Reed Sea in Hebrew). We can ask ourselves what is a miracle? What would you have really seen had you been standing with your ancestors when that event happened? Was it like the scene filmed by Cecil B. DeMille with Charlton Heston holding out his staff and leading the Israelites? Or did was it a more natural event as the following comments suggest, “…a strong east wind, blowing all night and acting with the ebbing tide, may have laid bare the neck of the water joining the Bitter Lakes to the Red Sea, allowing the Israelites to cross in safety….” (Rabbi J. H. Hertz in The Pentateuch and Haftorahs) Maybe “The miracle consisted in the fact that at the very moment when it was necessary, in just the manner conductive to the achievement of the desired goal, and on a scale that was abnormal, there occurred, in accordance with the Lord’s will, phenomena that brought about Israel’s salvation.” (Umberto Cassuto, modern Israeli, Commentary on the Book of Exodus pp. 167-8) Even the normal laws of nature can be experienced as miracles if we see them with wonder and awe. I am often asked if miracles happen today. I am tempted to say simply, “The 1969 Mets,” but I don’t. Instead I comment that our siddur speaks of the “the miracles that happen every day.” Miracles are all around us, if we are sensitive to the wonder and astonishment present in our lives, the reality of our blessings and the love of those close to us. (Note: I want to thank all of those who contributed to the Bagel Breakfast for Haitian Relief. Our Religious School collected over $200. and a slide show with photos from last Sunday’s event are on our web site under “Photos.” Also please bring your donations of medical supplies or used orthopedic equipment to the Center to be sent to Haiti. Our thanks to the Northeast Podiatry Group and Dr. Ritchard Rosen for this project).
Do We Suffer from the Plague of Darkness – Even When Our Lights Are On?
We read the following about the plague of darkness, “Moses stretched out his hand over the heavens and there was gloomy darkness throughout all the land of Egypt, for three days, a man could not see his brother and a man could not arise from his spot, for three days.” (Exodus 10:21-23). Why does the Torah specify that “a man could not see his brother”? It was also impossible to see the walls of one’s home or the sheep in the field. One commentary seems particularly apt at this time, “The greatest darkness is when a person does not see his fellow and does not participate in the distress of others…they did not feel the other’s distress…Their senses were dulled.” (Rabbi Alexander Zusia Friedman (1897-1943) author of Wellsprings of Torah.) This plague is not just about the absence of light. It is about a deficiency of feeling and insight into the well being of others. As we are in the midst of the seeing the horrifying photos and news reports coming out of Haiti, it is still hard to fully imagine what everyday life is like for the victims who need medical care as well as those who have lost relatives, friends and all their belongings in the earthquake. So far we have heard that the outpouring of donations has been great. Here again are places where you can contribute and break out of the darkness: You can cut and paste them into your browser.
American Jewish World Service
https://secure.ajws.org/site/Donation2?df_id=3460&3460.donation=form1
The American Jewish Joint Distribution Committee (JDC)
https://www.jdc.org/donation/donate.aspx
Checks also may be sent to United Synagogue of Conservative Judaism • 1820 Second Avenue, NY, NY 10017, attention: Rabbi Paul Drazen, mark envelope Haiti Disaster Relief.
If you would like to see Israel’s response to the tragedy, you can watch a CNN report about a mobile Israeli Defense Force’s hospital in Haiti at: http://www.youtube.com/watch?v=yz44iZKUMng or read an article at: http://jta.org/news/article/2010/01/19/1010226/israeli-aid-effort-helps-haitians-and-israels-image
At our Passover Seder we begin the recitation of the plagues with “dam, tzefardeah…Blood, frogs…” We read those afflictions this Shabbat. We could ask, “Why did the plagues start with blood?” One answer that I have frequently quoted says that the Nile was the source of life to the Egyptians. Without its waters, they would not be able to grow their crops nor water their cattle. Changing that life giving resource to blood was a way of contradicting the Egyptians’ way of life and their entire world view. I recently read another interpretation that I will add to my Seder. Uriel Simon, a Biblical scholar, points out that there were Egyptians who denied the evil their government was doing enslaving our ancestors. They were like those in the United States who supported slavery in the 19th century claiming that Blacks were primitive and not suited to be free. The first plague makes that denial impossible. For years the Egyptians had cast Israelite babies into the Nile, and now the Nile turns to blood, bringing the crimes committed there to the surface. The people of a nation bear responsibility for their country’s policies. As the Talmud reminds us, “Silence is like agreement.” Even for a country with a monarch, such as Egypt, injustice cannot be countenanced. We can ask ourselves what are the wrongs in our society that we should protest against today.
This week I was asked by Freeholder David Ganz, a member of our congregation to give the benediction at the reorganization meeting of the Board of Chose Freeholders. Here are my words: I want to bless us all not only with words from the Bible but add a thought for us and our elected officials as the agenda of a New Year is before us. These words were originally said by the ancient Jewish Priests who blessed the people [I first said them in Hebrew at the meeting and then translated them.] May God bless you and keep you! May God’s light shine upon you and may God be gracious to you! May you feel God’s Presence within you always and may you find shalom – peace! (Numbers 6:24) A medieval Jewish scholar, Abrabanel, of the 13th century commented on first line of that text. He said that what God “blesses” us refers to material blessings, such as those that give us life, security, a home and children. The word that asks God to “keep” us refers to the hope that God will protect us from the dangers of those blessings: that our prosperity will be sufficient for our needs but that it will not blind us to others nor warp our values. May God bless us and our all our elected officials so that our needs are taken care of; that we resist the temptation to place our well being above the public good. May all of us, freeholders and citizens alike, be able to work for the good of our community with selfless ability. And may God bless us with possessions and keep them from possessing us. Amen.
Can You Manage Your Anger?
Is anger a positive or a negative trait? We read that Jacob on his death bed says the following to two of his sons, “Shimon and Levi are a pair: Their weapons are tools of lawlessness…for when they are angry they slew men, and when pleased they mutilate oxen.” (Genesis 49:5-6) He is referring to what they did after their sister had been kidnapped and abused. They killed all the male residents of an entire town. Their anger was appropriate, but they expressed it in an extreme way. Could they have rescued and vindicated their sister without all that slaughter? How much anger is appropriate? Rabbi Zelig Plishkin Growth Through Torah, (p. 133-4) says that “Someone without anger or zealousness will fail to take action to protest injustice. On the other hand, excessive anger is extremely harmful. It causes quarrels, hurt feelings, much pain and suffering.” Imagine there was a continuum that had “Too much anger” on one end and “Too little anger” on the other. Where would you place yourself? Can you think of times in your life when you were too angry, or not angry enough? Let’s pray that we will be able to master an appropriate balance to our anger.
Can People Change?
At the beginning of our Torah portion we read the longest speech in the book of Genesis, the plea of Judah before Joseph. It is a carefully constructed series of arguments. He measures every word and uses every gesture to plead for the life of his brother and father. Dr. Norman Cohen, in his book, Self, Struggle and Change comments on this speech. He asks, “Do we believe that we human beings have the capacity to grow in substantial ways over time, especially knowing ourselves as we do? Or is our attempt at change simply a matter of making small adjustments to personalities and patterns that are fairly well fixed? Do we know in our hearts that our essential makeup remains unaltered or can we become better?” He asks this question because he sees a great change in Judah. He did not intervene on behalf of Joseph as he languished in the pit before he was sold as a slave. Now Judah shows compassion for a brother. That is a great transformation. Think of change in your own life. As we begin the secular year and think of New Year resolutions, ask yourself - Did you actualize any changes you wanted to make in yourself when you were praying on Rosh Hashanah and Yom Kippur? Are only small adjustments possible? How would you answer Dr. Cohen’s question about the capacity for change based on your life?
What was the miracle on the first day of the festival?
I have frequently written quizzes to teach about various aspects of Judaism. The following is from a quiz I once wrote about Hanukkah. No peeking at the answer (at the end of the Insider) until you choose your response(s). There may be more than one correct answer. Here’s the question: Why do we say that the miracle of Hanukkah lasted eight days? Since there was enough oil for the first day, there was no miracle on that day. Which of the following are some of the explanations given by various scholars?
a. Since some Rabbis said there was a miracle on the first day, and some said there was no miracle on the first day, we celebrate for eight days to satisfy all opinions.
b. After the menorah was filled with all the available oil, the jar remained full as before.
c. The very discovery of one remaining jar of oil with the High Priest’s seal was itself a miracle.
d. The Syrian Greeks prohibited circumcision, and since that happens on the eighth day of life, the Hasmoneans rejoiced for eight days on the renewal of the covenant of circumcision.
e. The fact that they did not despair from lighting the lamps even on the first day, despite their knowledge that they would not be able to do so on the next day was a great miracle.
f. On the first day the Rabbis diluted the one cruse of oil with water so that it could last for eight days. Despite the fact that that oil and water do not mix, they did so, contrary to the rules of chemistry as we know them.
Sharing the Miracle of Hanukkah
Rulings on Jewish law are not only legal matters. They also reveal the values of Jewish life. Imagine the following scenario. You are living in the Middle Ages, before it was so simple to go to your local ShopRite and buy an inexpensive box of Hanukkah candles. Instead, everyone used a menorah with spaces for real oil and then they placed a wick in the oil reservoir to light it. Suppose you find out that you have an impoverished neighbor who has no money to buy oil. Imagine that you could not afford buy more than the oil you have purchased – just enough to last for the entire holiday nor could you afford to give your neighbor tzedakkah to buy her own oil and wicks. What would you do? You could pray for another miracle like the one that happened in ancient times so that your oil would last longer than expected and share the extra oil with your neighbor. However the Rabbis tell us not to rely on miracles. Instead they say that you should share your oil with your neighbor even though you will not have enough left over to celebrate all eight days. In this case sharing with those in need and allowing them to observe the mitzvah trumps personal observance. This is a wonderful reminder of how we should think of those in need at this time. Consistent with that value I hope you will respond to help our homeless neighbors as described below in the Dinner for the Homeless project organized by our Social Action Committee. Let us share with those who are needy so they will be able to sustain their bodies as we sustain our souls celebrating the miracle of Hanukkah.
We Are All “Yisrael – Israel”
This week in the Torah portion we read that after Jacob wrestles with a Divine Being, he was told, “Your name shall no longer be Jacob, but Yisrael (Israel) for you have striven with beings divine and human and have prevailed.” The Hebrew word “Yisrael” combines God’s name with a Hebrew word for “struggle.” (Genesis 32:29). Rabbis Larry Kushner and Kerry Olitzky interpret this verse by saying, “The struggle is now over. Jacob has a new name, Israel. Now Jacob wants his adversary to disclose his identity. Jacob reasons that if he knows his name, he might be able to understand the essence of the struggle. But he does not get the answer he seeks and therefore he must seek the answer to his struggle on his own. (Sparks Beneath the Surface, p. 43) Struggling to understand God can be a lifelong task. Like the wrestling match in our reading, there are times we feel we are able to prevail in our understanding of God’s ways and there are times when we are left without a satisfying answer. This Biblical scene has been seen as symbolic of the purpose of our people. We call ourselves, the People of Israel, those who in their lives constantly struggle to understand God. The angel’s words to Jacob remind us that wrestling with God does not always lead to clear answers, but validates our individual struggle for understanding the role of God in our lives. On a very personal note, I too know this struggle and see that as part of who I am and what I do, for my Hebrew name is in fact Yisrael.
If You Help me, God, I will Serve You – Jacob’s Conditional Faith
In Genesis 28:20, Jacob makes a vow,” If God remains with me, if He protects me on this journey that I am making, and gives me bread to eat, and clothing to wear, and if I return safe to my father’s house – the Lord shall be my God, and this stone which I have set up as a pillar, shall be God’s abode; and of all that You give me, I will set aside a tithe for You.” This conditional vow, if God will do so and so, then I will do such and such in return, has troubled many Biblical commentators. Just before this verse we read that God has promised Jacob in a dream that all these things will be done for him. Why does Jacob make this vow? There are many commentators who find ways to read these words to Jacob’s credit; that he was only asking for the minimum of food, clothing and safety to survive, or that he is just praying for a sense of God’s presence. I think those comments are not true to the words of the Bible. It simply sounds like the type of promise that many people make when they are in danger. I agree with the commentator Robert Alter who says in The Five Books of Moses, p. 151, that Jacob is still a “suspicious bargainer, a ‘wrestler’ with words and conditions...he wants to be sure God will fulfill His side of the bargain before he commits himself to God’s service…” I would also say that it reflects a hope we all have, that if God is good to us we will be good to God. While that is often the case, we know that is not always true. It is a high level of faith to serve God, when we are not prosperous, healthy or satisfied. The text is not just a statement to God, but to us as well, reminding us that in real life faith is difficult. It is not always constant. Moments of doubt with a need for reassurance can alternate with times of complete belief.
What Do We Learn from Our Parents?
In her book, Wrestling With Angels, Naomi Rosenblatt, suggests that the cycle of deceptions and favoritism we see in the family of Isaac and his sons had roots in his family relationships with his father and mother. Isaac himself was the favored son of his parents. Abraham and Sarah cast out of their home Isaac’s half brother Ishmael. Later in the book of Genesis we will see Jacob favor one son, Joseph, over his other children repeating his father’s pattern with disastrous results. He gives Joseph a “coat of many colors” and Joseph’s brothers become jealous of him. They almost kill him, and then sell him into slavery. At a distance and from the outside we can see this dysfunctional family pattern. We can wonder if Isaac and Jacob were even conscious of how their actions replicated what they saw and learned as children. As we read these stories, we can ask ourselves many questions. How can we accurately perceive both the positive and negative patterns of our families? Can we consciously avoid what has caused harm to previous generations and accentuate the positive? Family relationships can be complex, convoluted and difficult to discern, especially for those within them, but the Bible wants us to understand patterns that often lead to harm. I hope that with God’s help we can avoid them and guide our own families on the life-giving examples of our childhood.
The Election Campaign is Over – Thank God!
The election campaign is over and I am glad that I don’t have to see or hear all those negative ads anymore. I know the only reason negative ads are used is simple - they work! I wonder, however if they coarsen both our political discourse and our souls too much. I thought of this when I read a comment on the way that Abraham approaches the residents of Hebron, when he needs to purchase a burial place for his wife Sarah. The Rabbis of ancient times say that when Abraham, “…bowed low before the people of the land.” (Genesis 23:12), he was acting with great respect and not as a flatterer looking for a favor. He was using good manners and courtesy, what is called in Hebrew derech eretz. That term, as defined by Rabbi S. Wagschal in his book, A Guide To Derech Eretz, means that we should treat others “with impartiality, humility, sensitivity towards the feelings and rights of [them]; an understanding of human nature, a sense of justice; respect for each individual and for humanity as a whole.” Imagine if politicians campaigned that way. There would be no statements with deliberate distortions or words that stretch the truth. We could debate issues based on the merits of one side or the other without name calling and exaggeration. Could a person succeed in today’s political world if he or she decided that derech eretz was as important as winning? I guess not, but I like to imagine a place where the values of Abraham are second nature and are used as guides when politicians campaign for office and debate public policies.
Testing, Testing – Did Abraham Pass the Test?
When God tells Noah he is about to destroy the world with a flood, Noah does not protest. He simply follows God’s command to build an ark to save himself, his family and the animals. When God tells Abraham that he will destroy the cities of Sodom and Gomorrah because of their sins, Abraham objects, and asks, “Will you sweep away the innocent along with the guilty?” He bargains with God until God agrees not to destroy the cities if there are ten righteous people there. In our Torah portion God “put Abraham to the test” (Genesis 22:1) by commanding him to sacrifice his son Isaac. Abraham obeys this shocking request without question. Why? Some account it to his great faith in God. By doing so, he proves to himself and to others how much he believes in the word of God. One striking modern interpretation suggests that Abraham failed the test. God wanted Abraham to protest at some point. After Isaac is saved from his father’s knife, God never again speaks directly to Abraham. This radical interpretation sees that as a confirmation of God’s disappointment at Abraham. I admit this understanding of our text is major rereading of it, but I am sometimes stumped by this passage. For your own consideration this week: Do you believe God tests us? Why? Why did God test Abraham in this way? What would you have done? Has God tested you? There are no easy answers to these questions. Once again, the Biblical text forces us to confront some of our deepest feelings and beliefs.
Why Should I Follow the Mitzvot?
As we are about to begin our Mitzvah Initiative, we read in the Torah portion this week a verse that speaks of the purpose of following God’s commands. “When Abram was ninety-nine years old, the Lord appeared to Abram and said, ‘…Walk in My ways and be blameless.’ ” (Genesis 17:1-2) This text asserts that by following the mitzvot one will become tamim, a Hebrew word that has also been translated to mean unblemished or wholehearted. Let me repeat one of my favorite rationales for the mitzvot that is similar to this verse. It is from the Midrash Tanchuma. Parashat Shemini. “What does God care whether a person kills an animal in the proper way and eats it or whether he strangles the animal and eats it [in other words, does God who is majestic and beyond all comprehension, really care about the exact manner that a kosher slaughterer uses?] …the commandments were given only to refine God’s creatures, as it says, ‘God’s word is refined. It is a protection to those who trust in Him.’ ” (II Samuel 22:32) We can find many rationales for doing the mitzvot. In my class we will spend one session talking about them. There are those who say that we should just follow God’s rules without seeking any reason for them because they are God’s rules. What is your motivation for doing mitzvot? I hope you will join me and many other members of the congregation as we seek to understand more deeply our relationship to the mitzvot and how they affect us. I do feel that by following them I have become a much better person.
The Greatest Verse from the Torah?
Here’s a quick question for you from the Rabbis of ancient times. Which verse of the Torah would you consider the greatest principle in it? “Love your fellow as yourself” (Leviticus 19:18) or a verse from this week’s Torah portion: “This is the record of Adam’s line.” (Genesis 5:1). Think about it for a moment. Why did you choose one verse over the other one? Here is an answer from the Talmud. Rabbi Akiva prefers the verse from Leviticus but Ben Azzai says that the verse from Genesis is even more significant. We can easily side with Rabbi Akiva’s selection, but what is so important about the quote from Genesis? Rabbi Menachem Kasher interprets the statement of Ben Azzai to mean “…[he] laid down a fundamental teaching of Judaism…[the verse traces] back the whole of the human race to one single ancestor, created by God, [and] the Bible taught that all men have one single Creator – the heavenly Father – and one ancestor – the human father.” This is not a statement about science or evolution. Rather it is a statement about the value of all human life. We are all equal. We are all of infinite worth. We are all related. Imagine a world where everyone believed and acted on those principles. That would be a far better one than the one we live in. I would argue that once we accept our common ancestry and humanity, inevitably we would treat each other with love.
Have You Read Any Good Books Lately on an Electronic Screen?
On Saturday night and Sunday we celebrate Simchat Torah, the festival when we both finish and begin the reading of the Sefer Torah. In Hebrew the word sefer can mean a scroll or a book. I thought of this when I read in an article in the New York Times, by Motoko Rich, who said, “Today we have many forms that books take…in the age of the iPhone, Kindle and YouTube, the notion of the book is becoming increasingly elastic as publishers mash together text, video and Web features in a scramble to keep readers interested in an archaic form of entertainment.” The Torah is the only book in the modern world that is read in the exact same form as it was read in the ancient world. It is a hand written document, on parchment, rolled as a scroll on wooden handles. It must not contain even one small error. It is not entertainment we seek when we read the Torah each year. It is not excitement we desire. It is a sense of history, continuity and connection to the Divine that makes the reading of the Torah in the synagogue so awesome. I have no idea what form books will take in ten, twenty or thirty years from today. But I do know that in one hundred, two hundred, three hundred years and more from now, Jews will chant the words of the Torah from a hand written scroll. Our past, present and future coalesce in reading from a sefer whose contents and format will never become archaic or obsolete. For our people holding on to those traditions is the very definition of how best to recall the past, learn lessons for the present and face the future.
When Yom Kippur ended and you gathered in the lobby of our synagogue, how did the first sip of orange juice and the bite into the muffin taste? I am sure it was satisfying and told you head as well as your stomach that the Day of Atonement was over. However, the Rabbis teach that even after we eat and drink, the messages of Yom Kippur continue on Succot. We take the etrog and the lulav and shake them on this festival. The Midrash points to these four types of plants and describes how they remind us of our sins; sins that we may not have fully removed from ourselves on Yom Kippur. The lulav (palm branch) is long and straight like the human spine. It recalls the sins we do by running to do evil. The myrtle leaves look like our eyes, and are reminiscent of the sins we commit with haughty looks. The willow leaves are like our mouths. They summon up the sin of speaking ill of others. Finally the etrog, the size and shape of a human heart brings to mind how we misbehave with a stubborn heart. We have finished our formal recitation of sins and ended our fast. Let’s hope we retain our commitment to remove faults from our lives as we wave the lulav and etrog.
The following text is based on the teachings of Rabbi Moshe Cordevero, from his book Tomer Devorah, chapter 1. “Since people are created in the image of God, we have the ability to act Godly. It is therefore not acceptable to use the excuse, ‘I’m only human.’ Here are some ways to emulate God: When some asks you, ‘How can I repair the damage I have done to our relationship?’ Don’t answer, “You made the problem, you fix it.” When man sins against God, God cleans up the mess that man created and repairs the relationship…Ignore the bad that were done to you as much as possible, just as we ask God to ignore our sins.” When I think of being like God, I often cite the Midrash that tells us to help those in need just as God does in the Bible. This quote reminds us that we have expectations about how we want God to treat us. We expect God to be forgiving of our weaknesses and sins. Imagine if we were to treat others as we want God to treat us. That is a more difficult level to reach that we ordinarily do. I hope we can be at that plane as we approach Yom Kippur asking others to forgive us and seeking forgiveness from those around us.
May you all be inscribed and sealed in the Book of Life for a good and sweet New Year.
When we sit with our families for a festive meal on Rosh Hashanah we don’t expect to ask questions as we do on Passover. Perhaps we think of the apples and the honey and the people closest to us. However, Rosh Hashanah is a time for introspection and to consider the course of our lives. In the book, Rosh Hashanah Yom Kippur Survival Guide, Shimon Apisdorf suggests the following questions as starting points for discussion at our holiday meals. One could go around the table and have each person respond to them. When do I most feel that my life is meaningful? What are my three most significant achievements since last Rosh Hashanah? What are the biggest mistakes I’ve made since last Rosh Hashanah? What project or goal, if left undone will I most regret next Rosh Hashanah? What would bring me more happiness than anything else in the world? What are my three major goals in life? What am I doing to achieve them? What steps can I take in the next two months towards these goals? Even if you are not comfortable to bring these to the table, I suggest that during the Rosh Hashanah services you could ponder these large questions to help you achieve a good and sweet New Year.
Last week I wrote about how the Rabbis of ancient time were sensitive to the needs of Jews who were uncomfortable with Hebrew and wanted to make the Temple in ancient times more open and hospitable. One new program that I want to begin to tell you about is intended to make our congregation a more welcoming place and a space of comfort and understanding. The following is a press release is being sent to local newspapers, but you saw it here first! Under One Roof: Interfaith Connections, a six week group that addresses the many issues that parents whose children have intermarried encounter is being offered by the Jewish Family Service of North Jersey together with the Fair Lawn Jewish Center/Congregation B’nai Israel. This group, led by a licensed clinical social worker, will focus on the following topics: clarifying religious and cultural values; bridging differences; dealing with extended family relationships; sharing traditions with grandchildren; and celebrating holidays. Rabbi Ronald Roth of the Fair Lawn Jewish Center/Congregation B’nai Israel said, “I am so pleased that we are able to work with the Jewish Family Service of North Jersey on this program. This collaboration will create a safe, open and understanding place for parents to discuss matters surrounding their child’s interfaith relationship. Having a trained and experienced social worker lead the group will make it a supportive place for all the participants.” A nominal fee will be charged for each session. For additional information as well as more information on dates and times and to register, please contact Ellen Masnaghetti, LCSW, (973)-595-0111. This evening program will begin in early October.
Some of Our Ancestors Had Difficulty Reading Hebrew
We read in the Torah portion that when a person brought the first fruits to the Temple in Jerusalem that he or she “…shall then recite as follows before the Lord your God: ‘My father was a fugitive Aramean...’” (Deuteronomy 26:5) This is one of the few places in the Torah when we read a liturgical passage from the Bible that was literally used as a prayer in the Temple. The Rabbis of ancient times decided that those words (unlike the words of other prayers such as the Shema and the Amidah) had to be recited in Hebrew. Later Sages realized that Jews who did not know Hebrew were not observing this mitzvah and not taking their first fruits to the Temple. They did not want to be humiliated in public by stumbling over the words. They Sages ruled that a person could repeat the Hebrew after it was said first by a Cohen so that no one would be embarrassed. They wanted to be open and accepting of those whose knowledge of Hebrew was limited if it existed at all. Remember that the vernacular language of that time was Aramaic not Hebrew. Some things change and some things stay the same. We live at a time when there are many Jews who do not know Hebrew or who are embarrassed about their lack of synagogue skills. We can learn from our Sages that we must endeavor to find ways to help all Jews feel comfortable in synagogue and able to participate in our rituals. We have transliterations and teach Hebrew to adults at our synagogue. There is no one easy way to do so, but we should be always conscious of that goal. An additional note from Rabbi Roth – As we approach the Days of Awe, our Synagogue once again relies on your support for its continued existence and its ability to excel. We all know that the past year has been difficult for all of us. Our Congregation has been able to maintain its standard of excellence and also act responsibility to keep expenses down. Please be generous in response to our High Holiday appeal.
Is It Acceptable to own a Pit Bull Dog?
We read in Deuteronomy 22:8, “You shall make a parapet for your roof…that you bring not blood upon your house; if a person falls from there.” In ancient times people would go up to the roof of their home or even sleep on it. Unless there was a guard rail on the side of the roof, someone could easily fall and seriously injure themselves. The general rule derived here is that we are not allowed to create a situation where damages could result. In the Talmud we read, “It was taught: Rabbi Nathan said, where do we know that a person should not raise a vicious dog in his house, or leave out a shaky ladder in his house, It is written, “Do not bring bloodguilt upon your house.” (Babylonian Talmud, Tractate Ketubot 451b). What man made dangers are there today that we should avoid? Should there be laws against having places where mosquitoes breed on your property because of a fear of disease? How much of a warning is this to those who manufacture harmful or defective products – cigarettes, tires, etc.? While some of these issues may not be clear, the Torah and the Rabbis are certain that one must not consciously endanger others. I recall that after I left New Jersey for Tennessee some years ago, I was surprised by the differences in how my car was inspected in each state. In Tennessee, they only check your car’s emissions system. There is no state inspection of brakes, lights and other safety features. Despite the driving habits here, that are, shall we say, not as courteous as they could be, at least I feel that the cars on the road are safe. That is consistent with the wisdom of our Tradition. As for the pit bull it is clear that Rabbi Nathan would object to them as household pets.
It’s Time to Start Your Warm Up For Rosh Hashanah!
The Torah portion begins with the words, “See this day I set before you a blessing and a curse.” (Deut. 15:1). “The Vilna Gaon learns from this that a person should never say, ‘Since I once chose an evil path, there is no hope for me any longer.’ We always have the opportunity to choose between good and evil…Should a person say ‘What hope is there for me, for I am a sinner and what about all my sins until now? The Torah states ‘…this day…’ that each day is a new opportunity for a fresh start.’ Indeed a person who has repented is like a new born child.” (Torah Gems edited by Aharon Yaakov Greenberg p. 228) This comment is a clear statement of free will. Asserting our ability to change from a negative path to a healthy one is not easy. Many of us, myself included, are able to recall prayers and promises we made to ourselves on the High Holidays that were not fulfilled. Sometimes my momentum fizzles before I realize my goals. The above comment reminds us that now is the time to start serious soul searching. Some people have said to me that they wait until Rosh Hashanah to focus on ways to turn their lives to a better future. I always like to say that while Rosh Hashanah is a propitious time for such activities why wait! Like the announcement just before an auto race, “Gentlemen, start your engines!” that prepares those cars for a quick start, we can give ourselves a running start for the Holidays as well. Having these words in the Torah portion is a great reminder for us to begin to think of the ways we want to change and assert our free will over what enslaves us. What relationships need our attention? What bad habits do we need to break? What good habits require nourishing? It may still be many weeks to Rosh Hashanah but it is not too soon to see each day this week as, “…this day…” - an opportunity to seek a healthier, and more spiritual future path.
1. We are commanded to do mitzvot, not just to think about them or do them symbolically; therefore one must actually do the exchange.
2. From the viewpoint of the recipient, it makes him or her feel that he or she is cared for.
3. From the viewpoint of both giver and recipient, it creates community.
4. To use an important concept that Danny Siegel likes to emphasize, it says to a person who barely has enough to live on that you are an honorable, dignified human being who gives to another. Giving, even when you are needy, maintains your self-esteem.
For additional comments please go to the Rabbi's Study Archives
Read Israel Talking Points on the Current Mideast Situation
Rabbi's 2007 Rosh Hashana Sermon (pdf)
Rabbi's T'u B"shvat Questions (pdf)