Shabbat Zachor Short Reflections

This Shabbat we read Parashat Zachor – 3 pesukim which command us to remember what Amalek did to us after we left Egypt and to utterly destroy their memory. This has to be one of the hardest mitzvot in the Torah to understand from a moral/ethical standpoint. Hashem is asking us to commit genocide. For sure Amalek committed a heinous crime by attacking the old and the young but how can we justify the killing of an entire nation – men, women and children? Not to mention this law doesn’t apply to the Egyptians or the Greeks or the Romans who caused great harm to the Jewish people over the years.

So what was so bad about their attack? The nation of Amalek were descended from Esav. Although Esav made a tentative peace with Yaakov, Esav still passed on to his children and grandchildren a hatred for the Jewish people. A hatred so severe that they were willing to travel hundreds of miles from their home to kill innocent Jews. Amalek were unlike any other nation because they attacked us for no reason other than pure hatred. We weren’t looking to conquer their land and we didn’t stand in their way either.

The Rambam in his Mishneh Torah (Hilkhot Melakhim 6:1-4) explains that the commandment to wipe out Amalek is only applicable when Amalek refuses to keep the 7 mitzvot that Noah was commanded (Not to murder, not to steal, not to commit sexual immorality, not to worship idols, not to blaspheme the name of God, not to eat an animal while it is still alive and to set up law courts.) In a way, the Rambam is saying it is the behavior of Amalek that is the problem, if we were to re-educate them, they would no longer be Amalek.

Amalek also had another problem other than their lack of moral behavior and hatred of the Jews and that was that they didn’t believe in God. The verse states that ‘he did not fear God’. This was the very reason that Amalek attacked the way they did when they did it. All the other nations were terrified of the Jewish people and Hashem but Amalek said we don’t fear God and went off to attack us. Amalek failed in their mission to destroy us but they did succeed in their audacity to attack God. Hashem said the problem with Amalek was they were the moral opposite of us. That is the reason we have to blot out their way of life completely. However, if they change their ways then the mitzvah no longer applies.

Shabbat Shalom,

Geniza Day - Yevar La Ley

Our Sifrei Torah do not last forever. We have several Sifrei Torah that are too old and worn out to be used, the writing is too cracked and faded and the parchment too fragile. In Jewish Law and tradition, we bury Sifrei Torah that are too old to be used. Al Maimon pointed out to me in his father’s writings an old custom called Yevar La Ley which means burying holy objects. Every two to three years the Sephardic community would go to the cemetery and bury old prayer books and Rabbinic works.

It is our desire to bring the whole community together to take part in this noble endeavor of burying our holy Sifrei Torah together with old Humashim, Siddurim and the like. Please save the date of May 3rd at 11:00 AM at the Seattle Sephardic Brotherhood Cemetery for this auspicious occasion.

Please note Shabbat programs, photocopied sheets, synagogue newsletters and Jewish magazines etc. do not need to be put in geniza and should be wrapped in a paper bag and recycled. 

Burying Holy Objects (Yevar La Ley) by Sam Bension Maimon

Aside from the burial, there are several other occasions at which time Jewish people go up to the cemetery, referred to as Beth Hahayim (house of the living).  For example, such as going to unveil a tombstone, or going to make a “visit” to our dear departed, or going to say prayers on Erev Rosh Hashanah or Erev Yom Kippur.

One such special event that was prevalent in the early days of our Seattle Sephardic community was the custom of making a pilgrimage to the cemetery for the purpose of yevar la ley, literally “to carry the law.”  This was done probably once every three years, and most often coincided with the Sunday or the week of Lag La Omer.

To understand this practice, we would do well to review, in short, the rabbinical rule that anytime any religious object got worn out or became unusable, rather than throw it in the junk heap, we are bid to put it away in the geniza (a small storeroom or a cupboard).  This is done to avoid the desecration of the name or names of God that these objects might contain.  A torn out page from a Bible, or an old mezuza contains the name of God.  It’s our duty to treat these names of God with dignity and respect and not to discard them wantonly, without regard to its sacred contents.

Every synagogue has a geniza, where members bring in their worn out leaves from tefilah (prayer) books, old talets (prayer shawls), mezuzot (small parchment with biblical passages affixed to doorpost), tefilin (phylacteries), etc.  When these storerooms or cupboards get too full, all the contents of the geniza were gathered and taken to the Beth Hahayim to be buried in a special grave set aside for this purpose.

In our Seattle Sephardic community, when the men in charge had determined that there was enough ojas de ley (torn pages from sacred books, etc.) to warrant such a pilgrimage to the cemetery, this geniza material was filled up in several gunny sacks.  The general public also accompanied this procession, which included singing and dancing.  People today still talk about this as a very unusual and happy occasion.

When the people reached the cemetery, the chairman then would announce that there were so many gunny sacks filled with la ley and that each gunny sack was to be auctioned off, the highest bidder thus acquiring the privilege of accomplishing the mitzva of enterar la ley, or burying that particular sackful in the appropriate “grave,” and so the chairman would sing, “Kuanto dan por el primer saco de la ley?” (“How much is offered for the first sack of the law?”) Each gunny sack that was sold was accompanied to the place while the audience would sing appropriate songs including Bar Yohay, a song which Jewish people usually sing on Lag La Omer in tribute to the memory of the saintly Tanna Rabbi Shimon Ben Yohay who died on Lag La Omer.

Is God in Our Synagogues?

In this week’s Perasha, God tells Moshe to “make for me a sanctuary and I will dwell in their midst” (Shemot 25:8). Note that God plans to dwell among the Jewish people and not in the sanctuary. The Ohr HaHaim (17^th Century Moroccan Rabbi) explains that this refers not only to the mishkan – Tabernacle and Batei Mikdash – Temples but also to our synagogues when we are in exile. This means that when we show our devotion to God by praying to Him in kal, he will rest his divine presence upon us. As Rav Shimshon Raphael Hirsch (19^th Century German Rabbi) explains the true meaning of the verse “is the proximity of God in our midst”.

The Ohr HaHaim bases his explanation on a verse from Yechezkel (11:16) “Thus said the Lord God, ‘Although I have removed them far away among the nations, and although I have scattered them among the lands, yet I have remained for them a small sanctuary in the lands where they arrived.’” Rashi explains that the small sanctuary, the mikdash me’at is the synagogue.

The Gemara in Masekhet Megillah (29a) explains that the mikdash me’at can also refer to Batei Midrash – study houses. Indeed, when the Mashiach comes, these mini sanctuaries will be uprooted and transported to the land of Israel. In Masekhet Berakhot (6a) the Gemara tells us that prayer is only truly heard in synagogue as that is where God is found. The Gemara (Berakhot 8a) also tells us that one who spends long hours in the synagogue and study houses will have length of days – a blessing reserved for one who lives in Israel as the verse states “that your days mays may be multiplied and the days of your children, upon the land”. The Gemara explains that the synagogue is an extension of the Land of Israel.

The Ramban in a long passage to Shemot 13:16 explains “the purpose of synagogues and the merit of praying with a congregation is this: that people should have a place they can gather and acknowledge to God that He create them and caused them to be, and where they can publicize this and declare before Him “we are Your creations” This the intent of Chazal in what they said “and they shall call out mightily to God”. From here you learn that prayer requires a voice, for boldness can overcome evil.” From the Ramban we see the significance of synagogue as actualizing our ability to pray to God.

However, if we aren’t truly calling out to God in prayer, does God really rest his divine presence in our synagogues? Rabbi Dr. Nathan Lopes Cardozo argues that God is preparing to leave our synagogues as we aren’t fulfilling their purpose. It is only when we use the synagogues as they are intended that we can hope to have Hashem’s divine presence upon us. It is a call to challenge us to not only build the synagogue, not only visit the synagogue, but to call out fervently in prayer to our Father in heaven.

An Eye for an Eye

This week’s Torah portion contains one of the most misunderstood passages in the entire Torah. In Shemot (21:22-25) we have the following section of verses: “And should men quarrel and hit a pregnant woman, and she miscarries but there is no fatality, he shall surely be punished, when the woman's husband makes demands of him, and he shall give restitution according to the judges' orders. But if there is a fatality, you shall give a life for a life. An eye for an eye, a tooth for a tooth, a hand for a hand, a foot for a foot. A burn for a burn, a wound for a wound, a bruise for a bruise.”

Throughout the centuries many have misunderstood “an eye for an eye” to be revenge punishment. In the 20^th Century, Martin Luther King said “The old law of an eye for an eye leaves everyone blind.” And Mahatma Ghandi said “An eye for an eye only ends up making the whole world blind.” Even Tevye from Fiddler on the Roof says “The whole world will be blind and toothless.”

But our Oral Tradition has always understood these verses to be talking about monetary repayments. As Rashi citing the Talmud writes “If a person blinds his neighbor’s eye, he must give him the value of his eye, which is how much his price to be sold in the marketplace has decreased without the eye. So is the meaning of all of them i.e., all the injuries enumerated in the following verses, but not the actual amputation of a limb, as our Rabbis interpreted it in Perek Hahovel” (commentary to Shemot 21:24).

Many think that this means that our written Torah was humanized by the Rabbis centuries later. But this is not the case as we know that God gave Moshe not only the Torah Shebichtav – The Written Torah but also the Torah Sheba’alpe – The Oral Torah.  Rabbi Shmuel Goldin writes in his excellent work Unlocking the Torah Text “Why doesn’t the Torah simply say what it means? Over the ages, the “eye for an eye” formula has been cited by critics as proof of the vengeful, primitive nature of Mosaic Law. If the Torah never meant to mandate physical punishment in cases of personal injury, why wasn’t the text more clearly written? A great deal of misunderstanding, misinterpretation and trouble could have been avoided had the Torah simply stated, ‘The court shall levy the appropriate compensatory payment in cases of personal injury.’”

Rabbi Goldin explains “the Torah confronts a serious dilemma as it moves to convey its deeply nuanced approach to cases of personal injury: using the tools at its disposal, how can Jewish law best reflect the discrepancy between ‘deserved’ and ‘actual’ punishment?

“The gravity of the crime is such that, on a theoretical level, on the level of ‘deserved punishment,’ the case belongs squarely in the realm of dinei nefashot (capital law). The perpetrator truly merits physical loss of limb in return for the damage inflicted upon his victim. Torah law, however, will not consider physical mutilation as a possible punishment for a crime. The penalty must therefore be commuted into financial terms. Had the Torah, however, mandated financial payment from the outset, the full gravity of the crime would not have been conveyed. The event would have been consigned to the realm of dinei mamonot (monetary crimes), and the precious nature of human life and limb would have been diminished. The Torah therefore proceeds to express, with delicate balance, both theory and practice within the law.”

Shabbat Shalom

Dvar Torah on Parashat Yitro

Amalek and Yitro: Non-Jewish attitudes towards Jews

At the end of last week’s Torah portion we read about Amalek’s attack on the Jewish people. This week we read about Yitro’s arrival in the Israelite camp to reunite Moshe with his wife and children. According to rabbinic tradition Yitro came to convert to Judaism. So at first glance there doesn’t seem to be many similarities between these two stories. However, our Rabbis have used the two stories to learn about the different attitudes that the non-Jewish world can have for us.

Amalek responds by trying to exterminate the Jewish people. Because Amalek is represented as the paradigm of an evil nation that fears and negates the presence of God, the Jewish people is enjoined to wage a war against Amalek, and all of those who are like him throughout the generations. Yitro on the other hand represents the righteous gentile, who upon hearing of the wondrous events of the Ten Plagues and the splitting of the sea comes to visit the Jewish people in the desert. Indeed Yitro praises God for all the goodness that befalls the Jewish people.

The Ibn Ezra notes that the Torah chooses to place the two stories together to contrast Yitro and Amalek.  On the one side we have the evil that Amalek perpetrated against Israel and on the other the goodness of Yitro and his kind counsel.  Unlike Yitro, the Amalekites seek out Israel not to attach themselves to their exalted destiny, not to embrace the word of God that they journey towards Sinai to receive. Quite the contrary, Amalek brutally attacks in order to emphatically dispel those very truths that the people of Israel represent. 

However, if we take a deeper look at Yitro, there are some interesting things to be learned. The Torah says that Yitro was חד. This is a very difficult word to translate. The most common translation is that he rejoiced coming from the Hebrew word חדוה. Rashi also brings a Midrashic interpretation too. He writes that “Yitro’s flesh became prickly with goose bumps חִדּוּדִין חִדּוּדִּין because he was upset about the destruction of the Egyptians.

Rabbi Gabe Pransky, a fellow graduate of Yeshivat Hamivtar writes on the significance of Yitro’s goose bumps. “This Midrash teaches us something about the complexity of the human heart. Although consciously and overtly identified with the Jewish people, Yitro cannot, apparently, simply erase who he was and how he once felt. On a visceral level, he still retains his feelings for the Egyptian nation. His newer relationship with Moshe, God, and the Jewish people does not erase his old personality, or his old sensitivities. We are complex beings. We can consciously choose and espouse one set of values and beliefs, while at the same time, on a deeper, more intuitive level, harbor within us very different, even opposing, emotional connections and responses.

“It is not an accident that the Rabbis see Yitro’s body – his flesh – as the thing that gives him away, and reveals to us, and to him, who he really is, underneath. In addition to the conscious, intellectual choice which Yitro has made to praise God and recognize the miracles He has done for His people, he also has a set of deeply felt emotional commitments which he cannot simply decide to undo. Like the rest of us, Yitro lives somewhere in between who he is, and who he would like to be.”

Dvar Torah on Parashat Bo

Dvar Torah - The Jewish People Ask for Gold and Silver Vessels – by Rabbi Hassan Based on the teachings of Rav Hirsch

Our Parasha has all the highlights of Pesach. The last three plagues, the laws of the Korban Pesach, Yetziyat Mitzrayim and … the Jews asking for gold and silver from the Egyptians. Why is this detail mentioned in the climax of the redemption of our nation?

When Hashem foretold to Avraham the exile of his descendants, He said “You shall surely know that your seed will be strangers in a land that is not theirs, and they will enslave them and oppress them, for four hundred years. And, the nation that they will serve I will judge, and afterwards they will go forth with great possessions.” (Bereshit 15:13-14) Hashem promised to Avraham that we would leave with great wealth but as slaves we didn’t have any possessions. Everything belonged to Pharaoh.

Hashem commands Moshe to tell the people “Please speak in the ears of the people. Let each man request of his fellow and each woman from her fellow silver vessels and gold vessels. Hashem granted the people favor in the eyes of Egypt. Moreover, the man Moshe was very great in the land of Egypt, in the eyes of the servants of Paroh, and in the eyes of the people.” (Shemot 11:2-3) How did former slaves become so great in the eyes of their former masters?

Hashem provided the Egyptians with a powerful demonstration of the character of the Jewish people. For three days, the Egyptians were immobilized by the plague of darkness. Everything they possessed was available to the Jews for the taking. Moreover, they themselves were fair game to anyone seeking vengeance and reprisal for all the horrors inflicted upon the slave-nation by their Egyptian masters.

When the Egyptians began to see again, it was not only with a sense of relief at having survived their ordeal, but of disbelief that they and their possessions had emerged unscathed and unmolested. Their dwellings were fully in order; nothing at all was missing. The Jews, free to help themselves of whatever they pleased – and with good reason to do so – had taken nothing at all. In an instant, they comprehended the moral nobility of the people with whom they had dealt so unjustly. Moshe, the leader of that people, achieved stature in their eyes for guiding them to moral greatness. This – not all the plagues he had visited upon them – made him great in their eyes.

Why does the Torah say “please speak” surely the Jewish People would have been happy to carry out this command? The Jews must have sensed their triumph, and understood that they had laid firm and unambiguous claim to the moral high road. Once in possession of it, they would not part with it easily. This is why they had to be urged and cajoled “please speak” to ask their newly-found admirers for gifts. Having tasted the sweet taste of moral significance, they were unwilling to trade away any part of it for money. Accepting money – blood money – from their erstwhile oppressors would buy some atonement for the Egyptians, and narrow the moral gap between the two peoples.

Why, then, did Hashem want them to accept the reparations? The Jews stood on the threshold of genuine peoplehood. They would cross the border of Egypt as a nation, not a huge collection of individuals. Hashem was already looking towards the future, shaping their future well-being at the very moment that he was sculpting them into a complete nation. He was concerned about their future. Their material prosperity was no small part of it. The foundation of that prosperity should be strong, and He wanted the first deposit into their account to be made by outsiders who had recognized the moral greatness of Hashem’s chosen people. The first installment in their savings plan should be elevated above the ordinary by linking it to a Jewish success in spreading awareness of Hashem and His teaching.

Shabbat Shalom

Eclipses in Jewish Thought

On August 21st there will be a solar eclipse. For some of us it will be a total solar eclipse. Is there any significance to eclipses in Judaism? In the Book of Joel (found in the 12 ''minor prophets" - known for their shorter prophecies - not lesser significance) there is reference both to a solar eclipse and a lunar eclipse: 

"The sun shall turn to darkness, and the moon to blood, prior to the coming of the great and awesome day of the Lord" (Joel 3:4). The sun turning to darkness is a solar eclipse, the blood moon is a lunar eclipse. Rashi in his commentary to Joel says that the solar eclipse is a sign for sun worshipers to realize that God is not a sun. 

Jeremiah has this piece of advice "So says the Lord: of the way of the nations you shall not learn, and from the signs of the heaven be not dismayed, for the nations are dismayed from them." (10:2)

You can find the main literature on eclipses in the Talmud in Tractate Succah 29a. It brings 3 opinions for what an eclipse means. The first is that a solar eclipse is a bad sign for the world. The analogy is of a master preparing an evening meal for his servants and then removing the candles. The second opinion is that both solar and lunar eclipses are bad for the Jewish people. The 3rd position is that solar eclipses are bad for those who follow a solar calendar and lunar eclipses are bad for those who follow a lunar calendar. However, the Gemara concludes with the verse from Jeremiah and states that if we are serving Hashem wholeheartedly we have nothing to fear. Despite this third opinion the Gemara and the rishonim - (Rabbis between 1000 - 1500) considered the Gemara a bad omen and even gave reasons for why eclipses happened. 

Today, we have a better understanding of science we have to ask a fundamental question. What is the Gemara talking about? This is just an act of nature it doesn't mean anything good or bad! The general approach of the acharonim - the latter commentators is that the eclipses were set up by Hashem in his rules for nature. They are there to remind us that sometimes we are blocking our own ability to connect with Hashem in a deeper way. 

Do we make a beracha on an eclipse? There was a thought to say the beracha - baruch dayan ha'emet - the blessing after the loss of a loved one. But the loss of sunlight is so short  the consensus is not to make a beracha. The consensus is not to make a beracha because it is not mentioned in the Gemara. Why did the Gemara not mention a beracha - probably a combination of it being short lived and because it is a bad omen. 

Rav Haim David HaLevy, the former Chief Rabbi and Av Beit Din of Tel Aviv was asked perhaps with the new knowledge that eclipses are not bad omens perhaps we should make a beracha. He writes the following "Our Rabbis instituted blessings over acts of creation and powerful natural events, like lightning and thunder and so on. However, they did not do so for a lunar or solar eclipse. And if only today we could institute a blessing when we are aware that an eclipse is indeed an incredible natural event. But we cannot, for a person is forbidden to make up a blessing. If a person still wants to make some form of a blessing, he should recite the verses “And David blessed…blessed are you, G-d, the L-rd of our father Israel, who performs acts of creation."

If you'd like to read more about halachic and hashkafic nature of eclipses please click here to read this scholarly work by Dr. Jeremy Brown. For more on whether to make a beracha click here to read an article by Rabbi Dov Linzer

I hope you enjoy the eclipse. Please remember to use the correct eyewear if you plan to look at the sun.