Lessons in Memory of my brother Dale Alan Konigsburg
December 22, 2003
Number 5764-12 Prayer I: The Basic Structure of Jewish Prayer
All religions share a basic format for a worship service. They take a central prayer or ritual and then construct the service around that ritual, to highlight that central part of the service. Like spokes around a wheel, each part of the service points to the central core of what the religion is all about. Usually we find one of two types of rituals at the center. Most western religions have a public ritual at the center. A ritual that must be done when people have gathered together to affirm their belief in the central tenet of the faith. It demands that the service have a set time and a set format. Everyone who gathers needs to know what is expected of them and when they need to gather to affirm their commitment. It is a very strong way to anchor a service. When people gather together to affirm their beliefs, the communal action strengthens the faith of the individuals. It is very unlikely in this construction for people to stray from the path of the faith. But there is one weak spot. While communal action is strong, not every individual may feel like gathering at the appointed time and place. It may not always be convenient for everyone. At such times there may be some present who are mouthing the words and not fully committed to the central ritual.
The other kind of ritual at the center is found in many Eastern religions. At the center of their worship is a very individual kind of ritual. Such rituals do not depend on a set time or place. Any time or any place can be right for prayer. In fact, in some Eastern religions, the temples are open any time of the day or night so all can enter to pray when they are so moved. Time is not important, but commitment is crucial. It is a very strong commitment to faith, but it too has a weak spot. Individuals can go a long time between moments of worship. Years could pass before the desire to express one’s faith arises again.
Judaism is a religion that straddles both the east and the west. Therefore, when Jews gather to worship rather than a wheel with spokes extending from the center, our worship is more like and ellipse, a circle that has two centers. One center around which half the service revolves is a public prayer requiring a set time and place. The other center is an individual prayer that requires separation from the community.
The central public prayer of Judaism is the Shema. It’s place in the service begins with the Borchu and ends just before the Amida. It is recited aloud, often sung by the entire congregation. It is encased in blessings and sometimes with poetry. The early parts of the service point to this climax of prayer when we recite the three passages from the Torah that make up the Shema.
The central individual prayer of Judaism is the Amida. It is recited individually (not just silently), one stands apart from the congregation and can adjust or add to the formula in the Siddur according to one’s needs. The later parts of the service point to this climax of prayer, when we stand and pour out our hearts before G-d. As the days and seasons change, so do our needs, so the Amida changes with the ebb and flow of the calendar.
The Shacharit (Morning) service has both centers. The Mincha (afternoon) service has only the private center since it is done while we are still working and it is not easy to gather for public prayer. The Maariv (evening) service has only the public center (although an Amida was later added to its format) recognizing that at the end of the day we can and should gather together in prayer to strengthen each other to face the darkness of night.
We will begin next week, to examine in detail these crucial central rituals and then look to see how the rest of the service points to the center.
Next week: Prayer II: The Shema
Monday, December 22, 2003
Monday, December 15, 2003
HMS; 5764-11 Hanukkah III: Dreidles, Latkes and other Hanukkah Customs
Lessons in Memory of my brother Dale Alan Konigsburg
December 15, 2003
Number 5764-11 Hanukkah III: Dreidles, Latkes and other Hanukkah Customs
Hanukkah is a relatively minor holiday on the Jewish calendar, but it has long held a strong pull on Jewish minds. Many customs have grown up around the holiday and they add to the texture of our celebration.
The most important customs surrounding Hanukkah center on oil. Because of the miracle of the lights, and the fact that the first Hanukkah lights were oil lamps, the oil that should have burned one day, lasted eight days until new oil could be made, oil becomes one of the themes of the holiday. It should come as no surprise that foods cooked in oil have become central to Hanukkah. Latkes (or their Hebrew name, Levivot) are potato pancakes fried in oil. It seems as if every family has a secret recipe for extraordinary Latkes. Served with either sour cream or applesauce, they are an Ashkenazic staple for Hanukkah dining. Since the founding of the State of Israel, there is a new food on the block for Hanukkah. In Israel, they serve Sufganiot, or jelly doughnuts as a Hanukkah treat since they too are cooked in oil. And while candles are certainly permitted to be used in the Hanukiah, some say that they will only use pure olive oil for their Hanukkah lights.
The history of the Dreidle (Sivivon in Hebrew) is shrouded in some mystery. It is clear that the custom of this Hanukkah game comes from the Jewish Community in Germany sometime in the middle ages. There is a tradition that this game has ties to Christmas. Since on this Christian holiday, Jews were not permitted to trade or engage in business, they took to playing games with dice, cards and dreidles. It was a kind of gambling game that helped pass the time on a day that had no significance to the Jewish community. Eventually the game became associated with Hanukkah and soon we see all kinds of explanations as to what the letters on the top mean. I think it is clear that the letters originally were the "rules of the game" each letter standing for the German instructions for the game: Gimel for "gantz" meaning "everything", Hay for "halb" for "half the pot etc. Someone clever noted that the four letters could stand for "nes gadol haya sham" meaning "a great miracle happened there" and the connection with Hanukkah was complete. I should note that today, when one buys a sivivon in Israel, it says "nes gadol haya PO" meaning "a great miracle happened HERE". It is an effort to be historically accurate with the game.
There is a long standing custom of giving gifts on Hanukkah that extends way back in Jewish History. The giving of gifts is an ancient mid-winter custom. While there is no reason that anyone has to give a gift each day of Hanukkah, one can choose to give Hanukkah "gelt", money, especially coins that can be used to play dreidle. Since playing dreidle is supposed to be fun and not a source of gambling income, the amount of gelt can be kept small. My father used to play a game with us, buying a roll of pennies and covering the first coin in the stack and giving it to the child that guessed closest to the date on the coin. My father could make that one roll of pennies last the entire eight days.
Hanukkah is designed to be a quiet family celebration without the restrictions that come with major holidays on the Jewish calendar. In synagogue we add "Al HaNisism" to the Amidah and we recite Hallel in honor of the military victory of the Hasmonean family over the Syrian Greeks. At home, we celebrate the miracle of the oil and richness of living a Jewish life.
Hanukkah begins this Friday night. We light Hanukkah Candles before we light the Shabbat candles. We wish all of our readers a "Urim Sameach", a Happy Festival of Lights.
Next week: Prayer I: The Basic Structure of Jewish Prayer
December 15, 2003
Number 5764-11 Hanukkah III: Dreidles, Latkes and other Hanukkah Customs
Hanukkah is a relatively minor holiday on the Jewish calendar, but it has long held a strong pull on Jewish minds. Many customs have grown up around the holiday and they add to the texture of our celebration.
The most important customs surrounding Hanukkah center on oil. Because of the miracle of the lights, and the fact that the first Hanukkah lights were oil lamps, the oil that should have burned one day, lasted eight days until new oil could be made, oil becomes one of the themes of the holiday. It should come as no surprise that foods cooked in oil have become central to Hanukkah. Latkes (or their Hebrew name, Levivot) are potato pancakes fried in oil. It seems as if every family has a secret recipe for extraordinary Latkes. Served with either sour cream or applesauce, they are an Ashkenazic staple for Hanukkah dining. Since the founding of the State of Israel, there is a new food on the block for Hanukkah. In Israel, they serve Sufganiot, or jelly doughnuts as a Hanukkah treat since they too are cooked in oil. And while candles are certainly permitted to be used in the Hanukiah, some say that they will only use pure olive oil for their Hanukkah lights.
The history of the Dreidle (Sivivon in Hebrew) is shrouded in some mystery. It is clear that the custom of this Hanukkah game comes from the Jewish Community in Germany sometime in the middle ages. There is a tradition that this game has ties to Christmas. Since on this Christian holiday, Jews were not permitted to trade or engage in business, they took to playing games with dice, cards and dreidles. It was a kind of gambling game that helped pass the time on a day that had no significance to the Jewish community. Eventually the game became associated with Hanukkah and soon we see all kinds of explanations as to what the letters on the top mean. I think it is clear that the letters originally were the "rules of the game" each letter standing for the German instructions for the game: Gimel for "gantz" meaning "everything", Hay for "halb" for "half the pot etc. Someone clever noted that the four letters could stand for "nes gadol haya sham" meaning "a great miracle happened there" and the connection with Hanukkah was complete. I should note that today, when one buys a sivivon in Israel, it says "nes gadol haya PO" meaning "a great miracle happened HERE". It is an effort to be historically accurate with the game.
There is a long standing custom of giving gifts on Hanukkah that extends way back in Jewish History. The giving of gifts is an ancient mid-winter custom. While there is no reason that anyone has to give a gift each day of Hanukkah, one can choose to give Hanukkah "gelt", money, especially coins that can be used to play dreidle. Since playing dreidle is supposed to be fun and not a source of gambling income, the amount of gelt can be kept small. My father used to play a game with us, buying a roll of pennies and covering the first coin in the stack and giving it to the child that guessed closest to the date on the coin. My father could make that one roll of pennies last the entire eight days.
Hanukkah is designed to be a quiet family celebration without the restrictions that come with major holidays on the Jewish calendar. In synagogue we add "Al HaNisism" to the Amidah and we recite Hallel in honor of the military victory of the Hasmonean family over the Syrian Greeks. At home, we celebrate the miracle of the oil and richness of living a Jewish life.
Hanukkah begins this Friday night. We light Hanukkah Candles before we light the Shabbat candles. We wish all of our readers a "Urim Sameach", a Happy Festival of Lights.
Next week: Prayer I: The Basic Structure of Jewish Prayer
Monday, December 8, 2003
HMS; 5764-10 Hanukkah I: Hanukkah Halacha
Lessons in Memory of my brother Dale Alan Konigsburg
December 8, 2003
Number 5764-10 Hanukkah I: Hanukkah Halacha
Hanukkah celebrates the first known battle for religious freedom. The Hasmonean Jews fought for their right to practice Judaism a world where Greek Hellenism was prevalent. When they won their battles and the right to practice the rituals of their faith, they immediately went to the Temple in Jerusalem and relit the great candelabra. There was not much oil left to burn but they had faith that more would come and they lit the central light that was to burn perpetually in the sacred space. By a miracle, the little oil lasted eight days until new oil could be prepared and the Festival of Lights, The Festival of Dedication, or Hanukkah was commanded to be an annual celebration.
It is no surprise that the festival centers on lights and oil. The most important ritual of Hanukkah is to light a Hanukia, (what we used to call a menorah) in order to publicize the miracle. The first thing we need therefore is a kosher Hanukia. A kosher Hanukia is a lamp that has eight lights. Each light must be exactly the same. They should all be at the same level and in a straight line. Since no one day of Hanukkah is greater than the other, the eight lights should all be the same. The Hanukia should also have a ninth light. This ninth light is called the "shammas" or the "helper" candle. Since it is not part of the miracle, it should be clearly different from the other eight lights. Either higher, lower, or off to one side or the other. Most authorities prefer oil lights to candles, but candles are permitted as lights. Electric lights can be used as decorations but one should not say a blessing over them.
The lights should begin at the far right side of the Hanukia. The first light at the far right and on the second night we add a light to the left of the first light working our way from right to left each night of the holiday. However, we always kindle the lights from left to right, that is, we light the new candle first and work back to the right. The Shammash is used to light the other lights, and it is not extinguished when we are finished, but placed back in its holder and allowed to burn out. We recite two blessings before we light the lights. Praised are you, Lord our G-d, ruler of the universe who has sanctified us with your commandments and commanded us to kindle the Hanukkah Lights. We then add, Praised are you, Lord our G-d, ruler of the universe, who has performed miracles for our ancestors at this time in ancient days. On the first night we add the Shehechiyanu as a third blessing.
The Hanukia should be placed in a window or by the door where it can be see from the street. It is part of the ritual to "proclaim" the miracle so the Hanukia should be in a place where those passing by can see it. In some cases, if we put the Hanukia in the window and light is as we face it, from outside it will look as if we kindled it backwards. Do not turn it around. If you use an electric Hanukia, then since it is not used for the blessing it should be lit the right way as one is facing it from the street.
Hanukkah lights should burn for at least ½ hour after dark. Usually this is not a problem. On Shabbat, however, the Hanukia should be lit before Shabbat candles, which are lit no later than 18 minutes before sunset. This means that the Hanukia should burn for almost an hour to burn ½ hour after dark. One should try to get longer candles or add extra oil to the lights to make sure they burn long enough.
Since the purpose of the lights is to proclaim the miracle, one can not use the light of a Hanukia for any other purpose. There should always be another light on in the room when they are lit. One should not read or maneuver around the room by the light of a Hanukia but if for some reason you err and use the light for some other reason. Since the Shammas is still burning, one can say that it was the light of the Shammash that was used and not the other lights. Please also remember basic fire safety when there are many candles burning. Keep the flames away from drapes and other flammable objects and place the Hanukia in a place where children and pets will not knock it over.
Next week: Hanukkah III: Dreidles, Latkes and other Hanukkah Customs
December 8, 2003
Number 5764-10 Hanukkah I: Hanukkah Halacha
Hanukkah celebrates the first known battle for religious freedom. The Hasmonean Jews fought for their right to practice Judaism a world where Greek Hellenism was prevalent. When they won their battles and the right to practice the rituals of their faith, they immediately went to the Temple in Jerusalem and relit the great candelabra. There was not much oil left to burn but they had faith that more would come and they lit the central light that was to burn perpetually in the sacred space. By a miracle, the little oil lasted eight days until new oil could be prepared and the Festival of Lights, The Festival of Dedication, or Hanukkah was commanded to be an annual celebration.
It is no surprise that the festival centers on lights and oil. The most important ritual of Hanukkah is to light a Hanukia, (what we used to call a menorah) in order to publicize the miracle. The first thing we need therefore is a kosher Hanukia. A kosher Hanukia is a lamp that has eight lights. Each light must be exactly the same. They should all be at the same level and in a straight line. Since no one day of Hanukkah is greater than the other, the eight lights should all be the same. The Hanukia should also have a ninth light. This ninth light is called the "shammas" or the "helper" candle. Since it is not part of the miracle, it should be clearly different from the other eight lights. Either higher, lower, or off to one side or the other. Most authorities prefer oil lights to candles, but candles are permitted as lights. Electric lights can be used as decorations but one should not say a blessing over them.
The lights should begin at the far right side of the Hanukia. The first light at the far right and on the second night we add a light to the left of the first light working our way from right to left each night of the holiday. However, we always kindle the lights from left to right, that is, we light the new candle first and work back to the right. The Shammash is used to light the other lights, and it is not extinguished when we are finished, but placed back in its holder and allowed to burn out. We recite two blessings before we light the lights. Praised are you, Lord our G-d, ruler of the universe who has sanctified us with your commandments and commanded us to kindle the Hanukkah Lights. We then add, Praised are you, Lord our G-d, ruler of the universe, who has performed miracles for our ancestors at this time in ancient days. On the first night we add the Shehechiyanu as a third blessing.
The Hanukia should be placed in a window or by the door where it can be see from the street. It is part of the ritual to "proclaim" the miracle so the Hanukia should be in a place where those passing by can see it. In some cases, if we put the Hanukia in the window and light is as we face it, from outside it will look as if we kindled it backwards. Do not turn it around. If you use an electric Hanukia, then since it is not used for the blessing it should be lit the right way as one is facing it from the street.
Hanukkah lights should burn for at least ½ hour after dark. Usually this is not a problem. On Shabbat, however, the Hanukia should be lit before Shabbat candles, which are lit no later than 18 minutes before sunset. This means that the Hanukia should burn for almost an hour to burn ½ hour after dark. One should try to get longer candles or add extra oil to the lights to make sure they burn long enough.
Since the purpose of the lights is to proclaim the miracle, one can not use the light of a Hanukia for any other purpose. There should always be another light on in the room when they are lit. One should not read or maneuver around the room by the light of a Hanukia but if for some reason you err and use the light for some other reason. Since the Shammas is still burning, one can say that it was the light of the Shammash that was used and not the other lights. Please also remember basic fire safety when there are many candles burning. Keep the flames away from drapes and other flammable objects and place the Hanukia in a place where children and pets will not knock it over.
Next week: Hanukkah III: Dreidles, Latkes and other Hanukkah Customs
Monday, December 1, 2003
HMS; 5764-9 Hanukkah I: The Holiday Season
Lessons in Memory of my brother Dale Alan Konigsburg
December 1, 2003
Number 5764-9 Hanukkah I: The Holiday Season
As the Thanksgiving holiday draws to a close, our Christian neighbors begin to put up their decorations in preparation for Christmas. For some Jews, this is a time of difficult decisions. Hanukkah is a wonderful holiday that comes at the midwinter time of year. It is many things on the Jewish calendar, but "the Jewish Christmas" it is NOT. The irony is that Hanukkah represents the first known fight for freedom of Religion. The Maccabees fought for the right to worship as they please. Mattathias and his sons defeated the forces of Hellenism in ancient Israel. The Hellenists were Jews who practiced the customs of the ancient Greeks. Today’s Jews imitate the practices of their Christian neighbors. It is not good for Judaism, and not good for Jewish-Christian relations either.
My Christian colleagues themselves work all month to "put the Christ back in Christmas." This should be a reminder to the Jewish community that for all it’s "secularism", Christmas is a Christian holiday and is for Christians. If we are offended by a Christian who pretends to be Jewish, who could blame a Christian for being offended when a Jew co-opts their rituals. Here are some do’s and don’ts for getting through the holiday season.
Don’t put any Christmas lights on your home at this time of year. Even if they are blue and white or say "Happy Hanukkah". It is not in keeping with Judaism, and is offensive to Christians. Don’t put up a fir tree in your home with or without lights. Jews celebrate trees in February on Tu b’Shevat and we decorate our homes in October on Sukkot. Families where one of the parents is a Jew by Choice should only have Hanukkah in their home even if there are grandparents who celebrate Christmas. Do take your children to see holiday light displays in your neighborhood or in the many parks and carnivals that dot the county. It is a good time to talk to Jewish children about knowing what other faiths are all about and answering their questions as to why there are so many lights. If you don’t know the answer to their questions, why not invite a Christian neighbor, or their children to explain the meaning of the holiday, or ask your Rabbi for resources and recommendations.
Do share the holiday season with non-Jewish friends. Do wish them a Merry Christmas. Do send them holiday cards (non- religious cards only). Do have a holiday party for your non-Jewish employees but make sure that it recognizes all the different traditions celebrated by those in your business. Don’t sponsor a Christmas Party for business associates or vendors. Your party should be in honor of Hanukkah. Do drop in on Christmas parties sponsored by Christian vendors or business associates when you are invited.
Do invite non-Jewish friends over to your home when you light your Hanukkia (Hanukkah menorah). Be prepared to answer their questions about the holiday. Do give gifts to your children (it is a custom that actually predates Christmas) but Don’t feel the need to buy expensive gifts for all eight days of the holiday. Hanukkah is a fun holiday, don’t burden yourself with crippling debt to keep up with some department stores idea of how the holiday should be celebrated. Don’t visit Christian friends on Christmas day. It is a very private, family oriented holiday. Children should wait until their Christian friends come outside to play and not knock on the door to see what their friends got. Plan on spending Dec. 25 with some family time of your own, take in a movie or go out to eat (The Kosher restaurants are all open) or spend the day filling in at the soup kitchen or homeless shelter so the Christian volunteers can be home with their families. Many Synagogues sponsor programs or concerts on that day for you to take advantage of while the rest of the country shuts down. Do remember to thank G-d that we live in a country that has a long history of religious tolerance. Let this be a season of Joy for everyone, Jew, Christian and those of every other faith. If we can make it work in our own communities, than perhaps it bodes well for "peace on Earth" someday.
Next week: Hanukkah II: Hanukkah Halacha
December 1, 2003
Number 5764-9 Hanukkah I: The Holiday Season
As the Thanksgiving holiday draws to a close, our Christian neighbors begin to put up their decorations in preparation for Christmas. For some Jews, this is a time of difficult decisions. Hanukkah is a wonderful holiday that comes at the midwinter time of year. It is many things on the Jewish calendar, but "the Jewish Christmas" it is NOT. The irony is that Hanukkah represents the first known fight for freedom of Religion. The Maccabees fought for the right to worship as they please. Mattathias and his sons defeated the forces of Hellenism in ancient Israel. The Hellenists were Jews who practiced the customs of the ancient Greeks. Today’s Jews imitate the practices of their Christian neighbors. It is not good for Judaism, and not good for Jewish-Christian relations either.
My Christian colleagues themselves work all month to "put the Christ back in Christmas." This should be a reminder to the Jewish community that for all it’s "secularism", Christmas is a Christian holiday and is for Christians. If we are offended by a Christian who pretends to be Jewish, who could blame a Christian for being offended when a Jew co-opts their rituals. Here are some do’s and don’ts for getting through the holiday season.
Don’t put any Christmas lights on your home at this time of year. Even if they are blue and white or say "Happy Hanukkah". It is not in keeping with Judaism, and is offensive to Christians. Don’t put up a fir tree in your home with or without lights. Jews celebrate trees in February on Tu b’Shevat and we decorate our homes in October on Sukkot. Families where one of the parents is a Jew by Choice should only have Hanukkah in their home even if there are grandparents who celebrate Christmas. Do take your children to see holiday light displays in your neighborhood or in the many parks and carnivals that dot the county. It is a good time to talk to Jewish children about knowing what other faiths are all about and answering their questions as to why there are so many lights. If you don’t know the answer to their questions, why not invite a Christian neighbor, or their children to explain the meaning of the holiday, or ask your Rabbi for resources and recommendations.
Do share the holiday season with non-Jewish friends. Do wish them a Merry Christmas. Do send them holiday cards (non- religious cards only). Do have a holiday party for your non-Jewish employees but make sure that it recognizes all the different traditions celebrated by those in your business. Don’t sponsor a Christmas Party for business associates or vendors. Your party should be in honor of Hanukkah. Do drop in on Christmas parties sponsored by Christian vendors or business associates when you are invited.
Do invite non-Jewish friends over to your home when you light your Hanukkia (Hanukkah menorah). Be prepared to answer their questions about the holiday. Do give gifts to your children (it is a custom that actually predates Christmas) but Don’t feel the need to buy expensive gifts for all eight days of the holiday. Hanukkah is a fun holiday, don’t burden yourself with crippling debt to keep up with some department stores idea of how the holiday should be celebrated. Don’t visit Christian friends on Christmas day. It is a very private, family oriented holiday. Children should wait until their Christian friends come outside to play and not knock on the door to see what their friends got. Plan on spending Dec. 25 with some family time of your own, take in a movie or go out to eat (The Kosher restaurants are all open) or spend the day filling in at the soup kitchen or homeless shelter so the Christian volunteers can be home with their families. Many Synagogues sponsor programs or concerts on that day for you to take advantage of while the rest of the country shuts down. Do remember to thank G-d that we live in a country that has a long history of religious tolerance. Let this be a season of Joy for everyone, Jew, Christian and those of every other faith. If we can make it work in our own communities, than perhaps it bodes well for "peace on Earth" someday.
Next week: Hanukkah II: Hanukkah Halacha
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