Lessons in Memory of my brother Dale Alan Konigsburg
June 21, 2004- Number 5764-32
Wedding 1 - Who Can Marry and Who Can Not
Marriage is one of the most sacred institutions in Judaism. It is called, in Hebrew, "Kiddushin" for through marriage the marital bond is sanctified, it becomes not just a bond between a husband and wife, but also a bonding of both to G-d. It is the relationship that makes us most like G-d, in that through marriage, creation of life becomes possible. In addition, because Judaism is a religion that depends on strong families, our faith has an abiding interest in keeping marriage strong. Without strong marriages, the very foundation of Judaism can be weakened.
To create strong marriages, Judaism has many rules and regulations to protect Jewish interests in marriage. We have a tendency to see marriage as the love between two people. But marriage is more than the relationship. It carries with it the hopes and dreams of a family, of a community and of the religion. In the same way that civil law regulates marriage to prevent abuses and to create a strong society, so too Judaism speaks to what is permitted and not permitted in marriage. The first rules are over who we may or may not marry.
Jewish Law forbids the marriage between two people: 1. Who are ancestor and descendant; 2. A brother or sister or a half-brother or half-sister; 3. While civil law prohibits the marriage between an uncle and a niece or a aunt and nephew, Judaism does permit this. In addition, there are other forbidden unions. One can not marry any person who is already married (a divorce is required first);One can not marry a person who was born from a marriage that was either incestuous or adulterous. A man can not remarry a woman he has divorce after she has married another man who then died or divorced her. (This is to prevent women from being traded between men as if they were objects. It is an anti-prostitution law by the Rabbis); Jewish Law forbids the marriage of a Kohen to a divorced woman or a convert. The Law and Standards Committee of the Conservative Movement has permitted these marriages under certain circumstances. A person who divorced because of adultery can not marry the person with whom she had the adulterous union.
Judaism does not see all forbidden marriages as equal. Some are just plain invalid and if one were to disregard the law, the marriage would be null and void. No divorce is necessary since the marriage is invalid and not binding. Other marriages are also forbidden but not illegal. In these cases if one were to disregard the law, then Judaism would accept that a marriage had taken place but would require an immediate divorce.
Polygamy was once permitted in Judaism but since the year 1000 CE, it has been forbidden in Judaism. In fact, from Rabbinic times, there were few who had more than one wife and the feeling of scholars is that in the year 1000 CE, Rabbenu Gershom, who published this anti-polygamy law, was only stating what has in fact been the practice for hundreds of years. There is a provision for a man to resort to polygamy but in today’s world, it would only apply in the case where the first wife is mentally ill and unable to accept the get from her husband.
Next week: Wedding 2: Engagement
Beryl Glansberg writes about last weeks lesson on Blessings:
"Blessings could also apply to relationships that we have with other human beings as well as God. I think that if you are not thankful to your family, loved ones and those you come in contact with, blessing them every day, you are accepting a gift without acknowledging it. This could be perceived as stealing also. Many times Jews are under a misperception that you pray to God and cultivate that relationship, while the treasures and blessings of people you come in contact with go unacknowledged"
I respond:
We are far more likely to say "Thank you" to people we meet than we are to show proper gratitude to G-d. But Beryl is correct, we need to show our appreciation for all that we have in this world, not just the material things, but our relationships as well. Remember that human beings are created in G-d’s image and deserve the same respect we give to G-d. Whether we are "using" this world without thanking (blessing) G-d or "using" people, without showing proper gratitude, we are indeed stealing from others for our own personal needs.
Monday, June 21, 2004
Monday, June 14, 2004
HMS 5764-31; Blessings for Different Occasions
Lessons in Memory of my brother Dale Alan Konigsburg
June 14, 2004- Number 5764-31
Blessings for Different Occasions
What is a blessing? According to the Talmud it is any prayer that begins with a formula that mentions both the name of G-d (the four letter name that is never pronounced, that we vocalize as "Adonai") and the G-d as ruler of the world (in Hebrew "Malchut"). The standard blessing format "Praised are You, Lord our G-d, Ruler of the Universe..." meets this criteria and is the basis for all blessings. Note that the Amida, the most ancient prayer in our Siddur, does not meet this criteria in its opening words. This is because the Amida predates the standardization of the blessing format.
Blessings have two forms, the short form, which opens with the phrasing above, and the long form which begins the same way, but ends with a "summary" (in Hebrew: Hatimah) that begins with "Praised are you Lord...." and concludes with a summary of the meaning of the blessing. When one long blessing follows another, we do not need to repeat the opening blessing and the Hatimah serves to keep the blessings separate.
Blessings are considered to be a way of showing our gratitude for all that G-d does for us in life. The Sages insisted that we recite 100 blessings a day as a way of understanding how dependant we are on G-d for almost every aspect of our life. I should add here that with the blessings that are recited as part of the liturgy of Shacharit, Mincha and Maariv, as well as with the Birkat HaMazon recited after meals, we can easily cover 100 blessings a day.
We are told that there is a blessing for everything in Judaism and this is very true. What does not have a specific blessing assigned to it, can be remembered in a series of generic blessings. For example, the Daily Amidah has no less than 19 blessings that refer to almost every aspect of our needs that we share with G-d. The 15th blessing is a generic blessing asking G-d to hear our prayers, those we say and those we feel in our hearts.
There are few sources that have EVERY possible blessing listed. Most are not easily available. Any good Siddur has a list of the most common blessings collected in a section on blessings. Siddurim that are specific for certain occasions may not carry these lists of blessings, but every "all purpose" Siddur will certainly have this list. You can find it in the large Sim Shalom (the complete version for Shabbat and Weekdays) beginning on page 708. There are blessings for all kinds of foods; i.e. spices, fruits, vegetables, wine, bread, cake and cookies, for eating the first fruit of the season and a generic blessing for all foods that don’t fit easily into one category or another. There is a blessing for smells; i.e. fragrant trees, spices, fruits and oils: blessings for natural events; i.e. seeing a storm, hearing thunder, seeing a rainbow, spring flowers, seeing the ocean or seeing something beautiful in nature. There are blessings for seeing special people, i.e. seeing a learned person, a head of state, or an exceptionally beautiful person. There is a blessing to be recited when hearing good news, and one for hearing bad news. There is a blessing for visiting a place where miracles occurred for our ancestors and when our own personal miracles occurred. There is a blessing for affixing a mezuza to a house, and for wearing new articles of clothing. There are blessings to recite when we witness a birth and a different blessing when we are confronted with death. Even in death we have a reason to thank G-d.
The Rabbis call the one who uses this world and does not thank the Creator, a theif.
Next week: Wedding I: Who can marry and who can not
June 14, 2004- Number 5764-31
Blessings for Different Occasions
What is a blessing? According to the Talmud it is any prayer that begins with a formula that mentions both the name of G-d (the four letter name that is never pronounced, that we vocalize as "Adonai") and the G-d as ruler of the world (in Hebrew "Malchut"). The standard blessing format "Praised are You, Lord our G-d, Ruler of the Universe..." meets this criteria and is the basis for all blessings. Note that the Amida, the most ancient prayer in our Siddur, does not meet this criteria in its opening words. This is because the Amida predates the standardization of the blessing format.
Blessings have two forms, the short form, which opens with the phrasing above, and the long form which begins the same way, but ends with a "summary" (in Hebrew: Hatimah) that begins with "Praised are you Lord...." and concludes with a summary of the meaning of the blessing. When one long blessing follows another, we do not need to repeat the opening blessing and the Hatimah serves to keep the blessings separate.
Blessings are considered to be a way of showing our gratitude for all that G-d does for us in life. The Sages insisted that we recite 100 blessings a day as a way of understanding how dependant we are on G-d for almost every aspect of our life. I should add here that with the blessings that are recited as part of the liturgy of Shacharit, Mincha and Maariv, as well as with the Birkat HaMazon recited after meals, we can easily cover 100 blessings a day.
We are told that there is a blessing for everything in Judaism and this is very true. What does not have a specific blessing assigned to it, can be remembered in a series of generic blessings. For example, the Daily Amidah has no less than 19 blessings that refer to almost every aspect of our needs that we share with G-d. The 15th blessing is a generic blessing asking G-d to hear our prayers, those we say and those we feel in our hearts.
There are few sources that have EVERY possible blessing listed. Most are not easily available. Any good Siddur has a list of the most common blessings collected in a section on blessings. Siddurim that are specific for certain occasions may not carry these lists of blessings, but every "all purpose" Siddur will certainly have this list. You can find it in the large Sim Shalom (the complete version for Shabbat and Weekdays) beginning on page 708. There are blessings for all kinds of foods; i.e. spices, fruits, vegetables, wine, bread, cake and cookies, for eating the first fruit of the season and a generic blessing for all foods that don’t fit easily into one category or another. There is a blessing for smells; i.e. fragrant trees, spices, fruits and oils: blessings for natural events; i.e. seeing a storm, hearing thunder, seeing a rainbow, spring flowers, seeing the ocean or seeing something beautiful in nature. There are blessings for seeing special people, i.e. seeing a learned person, a head of state, or an exceptionally beautiful person. There is a blessing to be recited when hearing good news, and one for hearing bad news. There is a blessing for visiting a place where miracles occurred for our ancestors and when our own personal miracles occurred. There is a blessing for affixing a mezuza to a house, and for wearing new articles of clothing. There are blessings to recite when we witness a birth and a different blessing when we are confronted with death. Even in death we have a reason to thank G-d.
The Rabbis call the one who uses this world and does not thank the Creator, a theif.
Next week: Wedding I: Who can marry and who can not
Sunday, June 6, 2004
HMS 5764-30; Tephillin
Lessons in Memory of my brother Dale Alan Konigsburg
June 6, 2004 - Number 5764-30
Tephillin
The Shema requires us to remember G-d, placing that remembrance upon our arm and between our eyes. This is the basic source of Tephillin. Tephillin consists of two black leather boxes containing the four passages Torah passages that speak about Tephillin (Deut 6:4-9; 11:13-21; Ex. 13:1-10; 13:11-16). The two boxes are not at all similar. The one that is worn on the head (Called "Shel Rosh") has the imprint of the Hebrew Letter "Shin" on two sides, while the one worn on the arm (Called "Shel Yad") is plain. The Shel Rosh has four compartments inside, one for each of the four passages inscribed on separate scrolls. The Shel Yad has only one compartment and all four passages are written on one scroll inside. The Shel Rosh has a strap that has a fixed loop that must be sized for the head that will be wearing it. The knot in that loop looks like a square with four compartments although there are some who have a knot that looks like a right angle with three compartments. This knot, when square, is called a "double daled" knot because it looks like two of the Hebrew letters "daled" placed opposite each other. The right angle knot is called a "single daled" because it looks like one "daled". The ends of these straps are long and hang down past the hips. The Shel Rosh is worn with the box in the front, just above the hairline (or in case of baldness, where the hairline used to be) and the knot is placed in the back at the nape of the neck. The ends of the strap are brought around the front and hand over the shoulders. When the box is in place the blessing for the Shel Rosh is recited
The Shel Yad has a slip knot that has a long extension on it that looks like the letter "yod" The knot must always be touching the box (the cover for the Shel Yad may have a corner cut out so the knot will touch the box even when the Tephillin are wrapped up and stored away) The Shel Yad is worn on the "weak" hand (that is on the left for right-handers and on the right for left-handers) the box is place on the bicept with the knot on the inside of the arm. It is then tightened so that it stays in place. The blessing for the Shel Yad is then recited. The long strap is then wound around the lower part of the arm seven times above the wrist. The Shel Yad is then wrapped around the hand. There are many customs as to how the hand should be wrapped and the usual custom is to follow what your father or grandfather has done. If unsure, consult a Rabbi. All customs require that the strap be wound three times around the longest finger. Usually the straps will spell out the Hebrew word "Shadai" (that is "shin", "daled" and "yod") There is a special passage from the book of Hosea that is recited as we wind the strap around our finger.
The order of putting on Tephillin is to first put the Shel Yad on the arm but not wind it around the finger. Then put on the Shel Rosh, and then finish the Shel Yad. The boxes should touch the head and arm with nothing coming between them. All Jewish males over the age of 13 wear Tephillin and women who choose to do so may also wear them. For women it should not be a "once in a while" event, if a woman chooses to wear Tephillin, she should commit to wearing it every day. When taking off the Tephillin, one takes them off in the exact reverse order, first the hand, then the head and then the arm. They should be placed in the bag in such a way that the correct one will always be taken out in the proper order. Since Yad is put on first, it should be taken out first.
Tephillin are worn only for the weekday morning service. Since they are called "ot" meaning a "symbol" worn on the hand and on the head, they are not worn on Shabbat or Holidays which are also considered a symbol in their own right and we don’t need two symbols at the same time. The only time Tephillin are worn at Mincha, the afternoon service, is on Tisha B’av. When praying at home alone, when you first wake up in the morning, one should first take care of all hygenic needs, dress and then put on the Tephillin and pray. One can wear Tephillin without a minyan. There are many customs about whether or not to wear Tephillin on the intermediate days of holidays (Hol HaMoed) Our custom is not to wear them at all. Those who do wear them take them off before Hallel. On weekdays they are removed at the end of the service.
One stands when putting Tephillin on. Someone who is ill and cannot keep their body clean (i.e. diarrhea) should not wear Tephillin. Someone in severe pain should not wear Tephillin because they can not pay attention to their meaning. One should not sleep or eat while wearing Tephillin. It is usual to have Tephillin checked by a scribe twice in a seven year period or whenever there is a concern that the parchment may have been damaged. (i.e. from water)
Next week: Blessings for Different Occasions
June 6, 2004 - Number 5764-30
Tephillin
The Shema requires us to remember G-d, placing that remembrance upon our arm and between our eyes. This is the basic source of Tephillin. Tephillin consists of two black leather boxes containing the four passages Torah passages that speak about Tephillin (Deut 6:4-9; 11:13-21; Ex. 13:1-10; 13:11-16). The two boxes are not at all similar. The one that is worn on the head (Called "Shel Rosh") has the imprint of the Hebrew Letter "Shin" on two sides, while the one worn on the arm (Called "Shel Yad") is plain. The Shel Rosh has four compartments inside, one for each of the four passages inscribed on separate scrolls. The Shel Yad has only one compartment and all four passages are written on one scroll inside. The Shel Rosh has a strap that has a fixed loop that must be sized for the head that will be wearing it. The knot in that loop looks like a square with four compartments although there are some who have a knot that looks like a right angle with three compartments. This knot, when square, is called a "double daled" knot because it looks like two of the Hebrew letters "daled" placed opposite each other. The right angle knot is called a "single daled" because it looks like one "daled". The ends of these straps are long and hang down past the hips. The Shel Rosh is worn with the box in the front, just above the hairline (or in case of baldness, where the hairline used to be) and the knot is placed in the back at the nape of the neck. The ends of the strap are brought around the front and hand over the shoulders. When the box is in place the blessing for the Shel Rosh is recited
The Shel Yad has a slip knot that has a long extension on it that looks like the letter "yod" The knot must always be touching the box (the cover for the Shel Yad may have a corner cut out so the knot will touch the box even when the Tephillin are wrapped up and stored away) The Shel Yad is worn on the "weak" hand (that is on the left for right-handers and on the right for left-handers) the box is place on the bicept with the knot on the inside of the arm. It is then tightened so that it stays in place. The blessing for the Shel Yad is then recited. The long strap is then wound around the lower part of the arm seven times above the wrist. The Shel Yad is then wrapped around the hand. There are many customs as to how the hand should be wrapped and the usual custom is to follow what your father or grandfather has done. If unsure, consult a Rabbi. All customs require that the strap be wound three times around the longest finger. Usually the straps will spell out the Hebrew word "Shadai" (that is "shin", "daled" and "yod") There is a special passage from the book of Hosea that is recited as we wind the strap around our finger.
The order of putting on Tephillin is to first put the Shel Yad on the arm but not wind it around the finger. Then put on the Shel Rosh, and then finish the Shel Yad. The boxes should touch the head and arm with nothing coming between them. All Jewish males over the age of 13 wear Tephillin and women who choose to do so may also wear them. For women it should not be a "once in a while" event, if a woman chooses to wear Tephillin, she should commit to wearing it every day. When taking off the Tephillin, one takes them off in the exact reverse order, first the hand, then the head and then the arm. They should be placed in the bag in such a way that the correct one will always be taken out in the proper order. Since Yad is put on first, it should be taken out first.
Tephillin are worn only for the weekday morning service. Since they are called "ot" meaning a "symbol" worn on the hand and on the head, they are not worn on Shabbat or Holidays which are also considered a symbol in their own right and we don’t need two symbols at the same time. The only time Tephillin are worn at Mincha, the afternoon service, is on Tisha B’av. When praying at home alone, when you first wake up in the morning, one should first take care of all hygenic needs, dress and then put on the Tephillin and pray. One can wear Tephillin without a minyan. There are many customs about whether or not to wear Tephillin on the intermediate days of holidays (Hol HaMoed) Our custom is not to wear them at all. Those who do wear them take them off before Hallel. On weekdays they are removed at the end of the service.
One stands when putting Tephillin on. Someone who is ill and cannot keep their body clean (i.e. diarrhea) should not wear Tephillin. Someone in severe pain should not wear Tephillin because they can not pay attention to their meaning. One should not sleep or eat while wearing Tephillin. It is usual to have Tephillin checked by a scribe twice in a seven year period or whenever there is a concern that the parchment may have been damaged. (i.e. from water)
Next week: Blessings for Different Occasions
Tuesday, June 1, 2004
HMS; 5764-29 The Tallit
Lessons in Memory of my brother Dale Alan Konigsburg
May 31, 2004 - Number 5764-29
The Tallit
One of the most well known commandments in the Torah is the command to where Tzitzit (fringes) on all our four cornered garments. In ancient days, when our ancestors word toga-like garments, all clothing had four corners and thus all clothing required Tzitzit, a fringe in each corner. The purpose of the Tzitzit was to look at them and remember all the commandments that G-d has commanded us (see Numbers 15:39). Since looking at the Tzitzit is the vital part of the command, it is customary that they are worn during the day. This is why we do not wear Tzitzit when we daven at night (the lone exception is Yom Kippur and then we put the tallit on before Kol Nidre, which must happen before it gets dark.)
The Tzitzit should be made of the same material as the rest of the Tallit with the exception that wool Tzitzit can be used on any garment. They are attached to the garment by a hole an inch or two from the hem in each corner. Four threads are used, three of them the same size and the fourth is longer. This longer thread was once dyed blue (as mentioned in Numbers) when the cost of the blue dye became high and the dye rare, the requirement for a blue thread was relaxed. Today, in most cases, all four threads are the same color. The ends of all four are pushed through the hole doubling the number of threads to eight. Seven are to be the same length and the eighth longer. This longer thread is called the Shamash (helper). A double knot is made with the two groups of four threads. After the knot, the Shamash is wound around the other seven threads seven times. Another double knot is made and the Shamash is now wound around the other seven thread eight times. Another double knot is tied and then the Shamash is wound around the other seven knots eleven times. Another double knot is made and the Shamash is now wound around the other threads thirteen times and a fifth double knot is then tied. When finished the threads should be the length of 18 finger-breadths with the knots making up one third of the length. If a thread should be missing, the Tzitzit can not be used. The word Tzitzit in Hebrew, has the numerical equivalent of 600. Add to that the eight threads and the five knots and you get 613, the number of Mitzvot in the Torah.
There are two types of Tzitzit. The Tallit is worn usually only during the morning service. The Arbah Kanfot, or Tallit Katan can be worn all day every day, under our clothing. The Tallit Katan is just a rectangular piece of cloth with a hole cut in the middle for the head. Those who wear it put it on just after they get washed in the morning. There is a special blessing when it is put on. Those who wear the Tallit Katan often have the custom of not wearing the Tallit until they are married. Otherwise the Tallit is worn by all Male Jews after they become Bar Mitzvah. The Tallit is worn during morning services. Women are not required to wear the Tallit but they may do so if they wish. Tzitzit should be white (or with one blue thread) and not other colors. The cloth they are attached to can be any color whatsoever.
To put on the Tallit, one holds it in both hands and recites the blessing. The Tallit is then wrapped around the head. The Ashkenazic Jews then drape it on their shoulders and cover their back. During services there are times when the Tzitzit are collected and kissed in the morning service. The most well known is during the reading of the last paragraph of the Shema. The Tzitzit are collected before the Shema and in the third paragraph, when the word "Tzitzit" are recited in the third paragraph, the fringes are kissed. In addition the Tzitzit are kissed at the end of Baruch Sheamar and in the blessing right after the Shema.
Everyone should have their own Tallit but it is a big Mitzvah to share one with someone in need. If the Tallit is removed for a temporary reason, one does not recite the blessing again. Today a Tallit comes with Tzitzit and it is permitted to remove them and move them to a new Tallit. The old one is not thrown away but buried in a geniza along with old books. A tallit with one fringe missing is placed on the shoulders of a deceased male before the casket is closed.
Next week: Tephillin
May 31, 2004 - Number 5764-29
The Tallit
One of the most well known commandments in the Torah is the command to where Tzitzit (fringes) on all our four cornered garments. In ancient days, when our ancestors word toga-like garments, all clothing had four corners and thus all clothing required Tzitzit, a fringe in each corner. The purpose of the Tzitzit was to look at them and remember all the commandments that G-d has commanded us (see Numbers 15:39). Since looking at the Tzitzit is the vital part of the command, it is customary that they are worn during the day. This is why we do not wear Tzitzit when we daven at night (the lone exception is Yom Kippur and then we put the tallit on before Kol Nidre, which must happen before it gets dark.)
The Tzitzit should be made of the same material as the rest of the Tallit with the exception that wool Tzitzit can be used on any garment. They are attached to the garment by a hole an inch or two from the hem in each corner. Four threads are used, three of them the same size and the fourth is longer. This longer thread was once dyed blue (as mentioned in Numbers) when the cost of the blue dye became high and the dye rare, the requirement for a blue thread was relaxed. Today, in most cases, all four threads are the same color. The ends of all four are pushed through the hole doubling the number of threads to eight. Seven are to be the same length and the eighth longer. This longer thread is called the Shamash (helper). A double knot is made with the two groups of four threads. After the knot, the Shamash is wound around the other seven threads seven times. Another double knot is made and the Shamash is now wound around the other seven thread eight times. Another double knot is tied and then the Shamash is wound around the other seven knots eleven times. Another double knot is made and the Shamash is now wound around the other threads thirteen times and a fifth double knot is then tied. When finished the threads should be the length of 18 finger-breadths with the knots making up one third of the length. If a thread should be missing, the Tzitzit can not be used. The word Tzitzit in Hebrew, has the numerical equivalent of 600. Add to that the eight threads and the five knots and you get 613, the number of Mitzvot in the Torah.
There are two types of Tzitzit. The Tallit is worn usually only during the morning service. The Arbah Kanfot, or Tallit Katan can be worn all day every day, under our clothing. The Tallit Katan is just a rectangular piece of cloth with a hole cut in the middle for the head. Those who wear it put it on just after they get washed in the morning. There is a special blessing when it is put on. Those who wear the Tallit Katan often have the custom of not wearing the Tallit until they are married. Otherwise the Tallit is worn by all Male Jews after they become Bar Mitzvah. The Tallit is worn during morning services. Women are not required to wear the Tallit but they may do so if they wish. Tzitzit should be white (or with one blue thread) and not other colors. The cloth they are attached to can be any color whatsoever.
To put on the Tallit, one holds it in both hands and recites the blessing. The Tallit is then wrapped around the head. The Ashkenazic Jews then drape it on their shoulders and cover their back. During services there are times when the Tzitzit are collected and kissed in the morning service. The most well known is during the reading of the last paragraph of the Shema. The Tzitzit are collected before the Shema and in the third paragraph, when the word "Tzitzit" are recited in the third paragraph, the fringes are kissed. In addition the Tzitzit are kissed at the end of Baruch Sheamar and in the blessing right after the Shema.
Everyone should have their own Tallit but it is a big Mitzvah to share one with someone in need. If the Tallit is removed for a temporary reason, one does not recite the blessing again. Today a Tallit comes with Tzitzit and it is permitted to remove them and move them to a new Tallit. The old one is not thrown away but buried in a geniza along with old books. A tallit with one fringe missing is placed on the shoulders of a deceased male before the casket is closed.
Next week: Tephillin
Tuesday, May 18, 2004
HMS; 5764-28 Shavuot - The Forgotten Holiday
Lessons in Memory of my brother Dale Alan Konigsburg
May 17, 2004 - Number 5764-28
Shavuot - The Forgotten Holiday
There are three pilgrimage festivals on the Hebrew Calendar. Three times we are commanded to celebrate in Jerusalem, at the great Temple there, these three holidays. One is Sukkot, the holiday that is associated with great joy. The second is Pesach, the great holiday of Jewish Liberation. The third is Shavuot, a small Festival when compared to Pesach and Sukkot, but one that is important. The sad truth is that most people don’t know about Shavuot and don’t know why it ranks with Pesach and Sukkot as one of the three top Festivals of the Jewish year.
Sukkot is a seven day festival that has an eighth day attached to the end. Sukkot ends with Hoshana Rabba, but is immediately followed by Shemini Atzeret (and the second day of Shemini Atzeret which is now a virtual second holiday called Simchat Torah). The Sages say that Sukkot is an international holiday, and Shemini Atzeret is a special day, added to the end that is strictly for Jews. Six months later, once again at the full moon, is Pesach, another seven day holiday (with the last day doubled for calendar reasons making it eight days) Pesach too, the Sages say, has a concluding festival. It does not come, as Shemini Atzeret, immediately after Pesach, we first count 49 days from the beginning of Pesach until this additional festival arrives, called Shavuot.
As with Pesach and Sukkot, Shavuot has both a agricultural root as well as an historical root. Pesach begins the harvest of the new grain. Shavuot marks the beginning of the fruit harvest. Special ceremonies were held as each community brought decorated baskets of fruit to be dedicated at the Temple. The Torah does not directly give Shavuot a historical focus, but the Sages of the Talmud, through their calculations, declared that Shavuot was the day that Moses received the Torah at Mt. Sinai. One would think that this would be the basis of one of the most important days on the Jewish Calendar. But because there were Jews who believed that the Ten Commandments were the only thing revealed at Sinai, the importance of the day was lessened.
It was this connection to Torah that eventually gave Shavuot its most unique feature. The Kabbalists noted that the people of Israel had to get up early on the day of the revelation. Even so, they awoke to a mountain that was full of lightning and smoke. G-d, it seems was up even earlier and caught the People of Israel sleeping. To correct this conception that we were sleeping when G-d wanted to give us the Torah, we stay up all night, on Erev Shavuot, studying Torah and the commentaries of the Sages. G-d will not catch us sleeping again. This study session is called "Tikkun L’el Shavuot
The other custom associated with Shavuot is the eating of dairy foods, especially blintzes. The reason is really unknown (who knows why one food becomes associated with one holiday or another?) but we say that after the revelation, and the giving of the laws of Kashrut, the People of Israel were too exhausted to go out and ritually slaughter meat according to the new laws. They decided to eat only dairy and so we eat dairy on Shavuot to this very day.
Passover and Sukkot are seven day festivals. Shavuot is only two days long. We should also note that the Torah never gives us a date when Shavuot is to begin. It begins 50 days after the beginning of Pesach. Passover and Sukkot always fall on the new moon of the month, Shavuot does not. The Torah is not even clear when we are supposed to begin our count. The Torah seems to indicate that the count begins from the Shabbat of Pesach, which would give Shavuot a different day to begin every year. According to the Talmud, however, we begin the count on the second day of Pesach, so that Shavuot always falls on the sixth of Nisan.
Because of its agricultural background, the Book of Ruth is read on Shavuot and there is a special piyyut that is designated for Shavuot called "Akdumot" (from its opening word) that speaks of the glory of Torah. In some places, the synagogue is decorated with branches from trees and other large green plants to remember the fruits our ancestors brought to the Temple. Because of its dedication to Torah, when Judaism lifted the ceremony of Confirmation from the Christians, as a means of extending the education of children after Bar or Bat Mitzvah, Shavuot became an obvious day to celebrate this milestone.
Next week: The Tallit
May 17, 2004 - Number 5764-28
Shavuot - The Forgotten Holiday
There are three pilgrimage festivals on the Hebrew Calendar. Three times we are commanded to celebrate in Jerusalem, at the great Temple there, these three holidays. One is Sukkot, the holiday that is associated with great joy. The second is Pesach, the great holiday of Jewish Liberation. The third is Shavuot, a small Festival when compared to Pesach and Sukkot, but one that is important. The sad truth is that most people don’t know about Shavuot and don’t know why it ranks with Pesach and Sukkot as one of the three top Festivals of the Jewish year.
Sukkot is a seven day festival that has an eighth day attached to the end. Sukkot ends with Hoshana Rabba, but is immediately followed by Shemini Atzeret (and the second day of Shemini Atzeret which is now a virtual second holiday called Simchat Torah). The Sages say that Sukkot is an international holiday, and Shemini Atzeret is a special day, added to the end that is strictly for Jews. Six months later, once again at the full moon, is Pesach, another seven day holiday (with the last day doubled for calendar reasons making it eight days) Pesach too, the Sages say, has a concluding festival. It does not come, as Shemini Atzeret, immediately after Pesach, we first count 49 days from the beginning of Pesach until this additional festival arrives, called Shavuot.
As with Pesach and Sukkot, Shavuot has both a agricultural root as well as an historical root. Pesach begins the harvest of the new grain. Shavuot marks the beginning of the fruit harvest. Special ceremonies were held as each community brought decorated baskets of fruit to be dedicated at the Temple. The Torah does not directly give Shavuot a historical focus, but the Sages of the Talmud, through their calculations, declared that Shavuot was the day that Moses received the Torah at Mt. Sinai. One would think that this would be the basis of one of the most important days on the Jewish Calendar. But because there were Jews who believed that the Ten Commandments were the only thing revealed at Sinai, the importance of the day was lessened.
It was this connection to Torah that eventually gave Shavuot its most unique feature. The Kabbalists noted that the people of Israel had to get up early on the day of the revelation. Even so, they awoke to a mountain that was full of lightning and smoke. G-d, it seems was up even earlier and caught the People of Israel sleeping. To correct this conception that we were sleeping when G-d wanted to give us the Torah, we stay up all night, on Erev Shavuot, studying Torah and the commentaries of the Sages. G-d will not catch us sleeping again. This study session is called "Tikkun L’el Shavuot
The other custom associated with Shavuot is the eating of dairy foods, especially blintzes. The reason is really unknown (who knows why one food becomes associated with one holiday or another?) but we say that after the revelation, and the giving of the laws of Kashrut, the People of Israel were too exhausted to go out and ritually slaughter meat according to the new laws. They decided to eat only dairy and so we eat dairy on Shavuot to this very day.
Passover and Sukkot are seven day festivals. Shavuot is only two days long. We should also note that the Torah never gives us a date when Shavuot is to begin. It begins 50 days after the beginning of Pesach. Passover and Sukkot always fall on the new moon of the month, Shavuot does not. The Torah is not even clear when we are supposed to begin our count. The Torah seems to indicate that the count begins from the Shabbat of Pesach, which would give Shavuot a different day to begin every year. According to the Talmud, however, we begin the count on the second day of Pesach, so that Shavuot always falls on the sixth of Nisan.
Because of its agricultural background, the Book of Ruth is read on Shavuot and there is a special piyyut that is designated for Shavuot called "Akdumot" (from its opening word) that speaks of the glory of Torah. In some places, the synagogue is decorated with branches from trees and other large green plants to remember the fruits our ancestors brought to the Temple. Because of its dedication to Torah, when Judaism lifted the ceremony of Confirmation from the Christians, as a means of extending the education of children after Bar or Bat Mitzvah, Shavuot became an obvious day to celebrate this milestone.
Next week: The Tallit
Tuesday, May 11, 2004
HMS; 5764-27 Kashrut VI: Controversies in Kashrut: When the Rules Are Not Clear
Lessons in Memory of my brother Dale Alan Konigsburg
May 10, 2004 - Number 5764-27
Kashrut VI: Controversies in Kashrut: When the Rules Are Not Clear
Chicken - The separation between milk and meat should not apply to chicken since one can not boil a chicken in its mother’s milk. The law, however, is that Chicken is considered meat since it is too easy to confuse it with the meat from large, four legged mammals. One can not mix chicken with milk
Fish - Fish is not considered meat since it is so different from meat that one will not confuse the two. For some reason there is a custom not to serve fish and meat on the same plate because of "danger". The Sages assume this danger is one of chocking on a bone. The Rabbinical Assembly’s Law and Standards Committee (LASC) has ruled that this "danger" is no longer an issue and one CAN serve fish and meat on the same plate.
Fish: Sturgeon and Swordfish - The issues with these fish is that while they are young they have both fins and scales. When they mature, the scales fall off. There is a stringent position that if there is a doubt about the status of a fish, we do not eat it. The LASC has ruled that these fish can be eaten and considered Kosher.
Wine - Of all the beverages, wine is in a class by itself. Since wine was used extensively by pagans in their rituals, it became the rule that wine could not be handled by non-Jews lest they pour out a libation to their pagan gods. By extension, it also applies to vinegar. Kosher wine is either certified that it has not been handled by non-Jews or that it is "Mevushal" or "cooked". Wine that is "mevushal" is forbidden to be offered to a pagan god so it is always considered Kosher. Until recently, it was impossible to get Kosher wine that was not "mevushal". Wine experts have long insisted that this cooking took all the flavor out of Kosher wines. It is now possible, however, to get Kosher wine that is NOT "mevushal" and such wine can not be poured by non-Jews. The question is can Jews drink wine that is not certified Kosher. The LASC has ruled that while wine that is not certified can be consumed by Jews, one SHOULD use a Kosher wine if it will be used when a blessing is to be recited. Please note that wine shows up in lots of places, including many liquors. The blessing for wine involves grapes so the blessing should only be recited over Kosher grape wines.
Cheese - While the cheese itself is almost always Kosher, the process of making it becomes an issue. Rennet, a chemical that is not part of the cheese but part of the processing that makes the cheese, is usually derived from animals and these animals are assumed to be not Kosher. Kosher cheese does not use rennet or uses an acceptable form of rennet (the study of Kashrut often will make a person a vegetarian). The LASC has ruled that rennet, no matter where it comes from, is now a chemical that is distinct from what it came from. Thus all cheeses can be eaten. This is a very controversial ruling and there are many Conservative Jews who do NOT hold by it.
Turkey - Birds must appear on the list in the book of Leviticus to be considered Kosher. The turkey can not appear on this list since it only exists in N. America and was unknown in Europe and the middle East. By the usual rules, it should not be Kosher but it is, in all cases, Kosher when slaughtered by a shochet. Pheasant is also not on the list and there are authorities that permit it (when slaughtered by a shochet) and those who do not accept it as a Kosher bird. In any event, it can not be hunted for food.
Eco-Kosher - There are some who maintain that since one of the reasons for Kashrut is to teach us ethical behavior, we should withhold Kosher certification from products that are grown and harvested using mistreated farm workers or not eating meat that has been "abused" by the farmers and slaughterers. My feeling is that Kashrut is complicated enough without the addition of these ethical issues. If I don’t agree with the way workers are treated or that animals are mistreated before they are killed, I should not buy such products. But it would not be accurate to declare such things "treif". Kashrut is not about ethical behavior, it is about doing the will of our Creator. Refusing to eat veal or non-Union lettuce may be an important statement to corporate America, but it should not be attached to the laws of Kashrut.
Please remember: Just because there are some controversies over Kashrut, it does not mean that the whole issue has been overturned. These are only some issues that, when we bring Kashrut into our lives, we have to confront eventually and we have to know what the rules are.
Next week: Shavuot: The Forgotten Holiday
May 10, 2004 - Number 5764-27
Kashrut VI: Controversies in Kashrut: When the Rules Are Not Clear
Chicken - The separation between milk and meat should not apply to chicken since one can not boil a chicken in its mother’s milk. The law, however, is that Chicken is considered meat since it is too easy to confuse it with the meat from large, four legged mammals. One can not mix chicken with milk
Fish - Fish is not considered meat since it is so different from meat that one will not confuse the two. For some reason there is a custom not to serve fish and meat on the same plate because of "danger". The Sages assume this danger is one of chocking on a bone. The Rabbinical Assembly’s Law and Standards Committee (LASC) has ruled that this "danger" is no longer an issue and one CAN serve fish and meat on the same plate.
Fish: Sturgeon and Swordfish - The issues with these fish is that while they are young they have both fins and scales. When they mature, the scales fall off. There is a stringent position that if there is a doubt about the status of a fish, we do not eat it. The LASC has ruled that these fish can be eaten and considered Kosher.
Wine - Of all the beverages, wine is in a class by itself. Since wine was used extensively by pagans in their rituals, it became the rule that wine could not be handled by non-Jews lest they pour out a libation to their pagan gods. By extension, it also applies to vinegar. Kosher wine is either certified that it has not been handled by non-Jews or that it is "Mevushal" or "cooked". Wine that is "mevushal" is forbidden to be offered to a pagan god so it is always considered Kosher. Until recently, it was impossible to get Kosher wine that was not "mevushal". Wine experts have long insisted that this cooking took all the flavor out of Kosher wines. It is now possible, however, to get Kosher wine that is NOT "mevushal" and such wine can not be poured by non-Jews. The question is can Jews drink wine that is not certified Kosher. The LASC has ruled that while wine that is not certified can be consumed by Jews, one SHOULD use a Kosher wine if it will be used when a blessing is to be recited. Please note that wine shows up in lots of places, including many liquors. The blessing for wine involves grapes so the blessing should only be recited over Kosher grape wines.
Cheese - While the cheese itself is almost always Kosher, the process of making it becomes an issue. Rennet, a chemical that is not part of the cheese but part of the processing that makes the cheese, is usually derived from animals and these animals are assumed to be not Kosher. Kosher cheese does not use rennet or uses an acceptable form of rennet (the study of Kashrut often will make a person a vegetarian). The LASC has ruled that rennet, no matter where it comes from, is now a chemical that is distinct from what it came from. Thus all cheeses can be eaten. This is a very controversial ruling and there are many Conservative Jews who do NOT hold by it.
Turkey - Birds must appear on the list in the book of Leviticus to be considered Kosher. The turkey can not appear on this list since it only exists in N. America and was unknown in Europe and the middle East. By the usual rules, it should not be Kosher but it is, in all cases, Kosher when slaughtered by a shochet. Pheasant is also not on the list and there are authorities that permit it (when slaughtered by a shochet) and those who do not accept it as a Kosher bird. In any event, it can not be hunted for food.
Eco-Kosher - There are some who maintain that since one of the reasons for Kashrut is to teach us ethical behavior, we should withhold Kosher certification from products that are grown and harvested using mistreated farm workers or not eating meat that has been "abused" by the farmers and slaughterers. My feeling is that Kashrut is complicated enough without the addition of these ethical issues. If I don’t agree with the way workers are treated or that animals are mistreated before they are killed, I should not buy such products. But it would not be accurate to declare such things "treif". Kashrut is not about ethical behavior, it is about doing the will of our Creator. Refusing to eat veal or non-Union lettuce may be an important statement to corporate America, but it should not be attached to the laws of Kashrut.
Please remember: Just because there are some controversies over Kashrut, it does not mean that the whole issue has been overturned. These are only some issues that, when we bring Kashrut into our lives, we have to confront eventually and we have to know what the rules are.
Next week: Shavuot: The Forgotten Holiday
Monday, May 3, 2004
HMS; 5764-26 Kashrut V: Setting up a Kosher Kitchen
Lessons in Memory of my brother Dale Alan Konigsburg
May 2, 2004 - Number 5764-26
Kashrut V: Setting up a Kosher Kitchen
Rule 1. Do not try and do everything all at once. The biggest mistake that people make when making their home kosher is to try and do everything all at once. Everyone learns about Kashrut slowly and develops their Kosher Kitchen over time. There will be all kinds of challenges and setbacks, learn from them and prepare to grow in your observance. Those who try too hard are often defeated by frustration.
Rule 2. Every mistake has a way of being fixed without having to start over again. Mistakes are part of being human. Kashrut is set up for human kitchens. You will not be the first Jew to mess up a Kosher kitchen, and you will not be the last. We have Rabbis to answer our questions when we err.
The first stage in setting up a Kosher kitchen is to start small. Try buying only kosher meat at first. Get used to shopping at a Kosher meat market. Next, take a look at your pantry. The probability is good that much of what you already own is Kosher. Look for Kosher symbols on the labels of all your food. Decide which stuff you will need to replace and as you use up the old stuff, try and replace it with Kosher alternatives. Find brands and foods you like. Once you are going on the food coming into the house, it is time to tackle meat and milk. Without changing dishes, begin preparing meals with milk and meat separated. Take a look at recipes and try making substitutions. Experiment with your favorite recipes to find the mixture that tastes the best. Decide how long your family will wait between meat and milk meals (the usual time is three hours - but see last week’s lesson) and begin to enforce it on yourself before subjecting your family to the wait. This process could take from a couple of months to almost a whole year. There is no rush. We know what our goal is, and we want to make sure that everyone in the family is on board and ready to assist in keeping the kitchen Kosher.
Since the rules for switching a kitchen to Kashrut are very similar to kashering a kitchen for Pesach, It may be worth your while to plan to do both at the same time. Kasher for Pesach, and then after the holiday, you can just add the Hametz. If you are buying new dishes, you can use the new ones first for Pesach and then just use them for the rest of the year. Pesach dishes can be switched to year ‘round use without any additional work. To switch them back is more difficult, and may be impossible so the NEXT time Pesach rolls around you may have to purchase new Passover Dishes and save them after the holiday for the next year.
When everyone in the family is ready to make the change, it is time to switch the kitchen. First, before you buy any new dishes, consult your Rabbi. He or she may actually come to your home and take a look at what you are using and determine if it needs to be given away or if it can be rekashered. Many items can be kashered and doing so may save lots of money on the transition. After the Rabbi has given his opinion. You might want to go and visit some families that already have a Kosher kitchen and see what they use in their kitchen. It is a good idea to have a friend who has a Kosher Kitchen already so you will have a friend to offer advice, support and to give you tips and tricks to keeping kosher. Now you are ready to go out and buy the dishes you will need.
Pick a day, invite the Rabbi to come and help, and figure that it will take most of the day to get the kitchen kashered. You will need a big pot of boiling water, some tongs to dip stuff in the water, soapy water and a sponge or damp cloth and a lot of patience. Empty the cabinets. Start dunking and drying the dishes that can be kashered. Empty to refrigerator of food (it should all be kosher food in their by now) make sure the dishes the food is in are kashered or switched to new dishes. Wash out the refrigerator and return the food to the shelves. Wash out all the cabinets and drawers, reline them and put the new dishes and the Kashered ones inside. Make sure that the meat dishes are fully separate from the dairy ones so there will be less confusion. Mark the drawers and cabinets for those who may not know you have a Kosher Kitchen. Donate dishes that can not be kashered to a family in need (a homeless shelter or an immigrant aide society)
The last stage is to determine what to do about eating out. Non-Kosher food can no longer be brought home from a restaurant. It is always a good idea to support Kosher restaurants in the area. Finally always remember the last rule of Kashrut
Rule 3 - No matter how Kosher your kitchen may be, there will always be someone who is "more Kosher" than you are and will not eat in your kitchen. Ignore such people. Find a level of Kashrut that you are comfortable with and if that is not enough for someone else, then they should not eat in your kitchen. You can not please everyone. Stick to a standard that meets your needs best ( so your good friends will eat with you for example) and don’t worry about everyone else.
Next week: Kashrut VI: Controversies in Kashrut - When The Rules Are Not Clear
May 2, 2004 - Number 5764-26
Kashrut V: Setting up a Kosher Kitchen
Rule 1. Do not try and do everything all at once. The biggest mistake that people make when making their home kosher is to try and do everything all at once. Everyone learns about Kashrut slowly and develops their Kosher Kitchen over time. There will be all kinds of challenges and setbacks, learn from them and prepare to grow in your observance. Those who try too hard are often defeated by frustration.
Rule 2. Every mistake has a way of being fixed without having to start over again. Mistakes are part of being human. Kashrut is set up for human kitchens. You will not be the first Jew to mess up a Kosher kitchen, and you will not be the last. We have Rabbis to answer our questions when we err.
The first stage in setting up a Kosher kitchen is to start small. Try buying only kosher meat at first. Get used to shopping at a Kosher meat market. Next, take a look at your pantry. The probability is good that much of what you already own is Kosher. Look for Kosher symbols on the labels of all your food. Decide which stuff you will need to replace and as you use up the old stuff, try and replace it with Kosher alternatives. Find brands and foods you like. Once you are going on the food coming into the house, it is time to tackle meat and milk. Without changing dishes, begin preparing meals with milk and meat separated. Take a look at recipes and try making substitutions. Experiment with your favorite recipes to find the mixture that tastes the best. Decide how long your family will wait between meat and milk meals (the usual time is three hours - but see last week’s lesson) and begin to enforce it on yourself before subjecting your family to the wait. This process could take from a couple of months to almost a whole year. There is no rush. We know what our goal is, and we want to make sure that everyone in the family is on board and ready to assist in keeping the kitchen Kosher.
Since the rules for switching a kitchen to Kashrut are very similar to kashering a kitchen for Pesach, It may be worth your while to plan to do both at the same time. Kasher for Pesach, and then after the holiday, you can just add the Hametz. If you are buying new dishes, you can use the new ones first for Pesach and then just use them for the rest of the year. Pesach dishes can be switched to year ‘round use without any additional work. To switch them back is more difficult, and may be impossible so the NEXT time Pesach rolls around you may have to purchase new Passover Dishes and save them after the holiday for the next year.
When everyone in the family is ready to make the change, it is time to switch the kitchen. First, before you buy any new dishes, consult your Rabbi. He or she may actually come to your home and take a look at what you are using and determine if it needs to be given away or if it can be rekashered. Many items can be kashered and doing so may save lots of money on the transition. After the Rabbi has given his opinion. You might want to go and visit some families that already have a Kosher kitchen and see what they use in their kitchen. It is a good idea to have a friend who has a Kosher Kitchen already so you will have a friend to offer advice, support and to give you tips and tricks to keeping kosher. Now you are ready to go out and buy the dishes you will need.
Pick a day, invite the Rabbi to come and help, and figure that it will take most of the day to get the kitchen kashered. You will need a big pot of boiling water, some tongs to dip stuff in the water, soapy water and a sponge or damp cloth and a lot of patience. Empty the cabinets. Start dunking and drying the dishes that can be kashered. Empty to refrigerator of food (it should all be kosher food in their by now) make sure the dishes the food is in are kashered or switched to new dishes. Wash out the refrigerator and return the food to the shelves. Wash out all the cabinets and drawers, reline them and put the new dishes and the Kashered ones inside. Make sure that the meat dishes are fully separate from the dairy ones so there will be less confusion. Mark the drawers and cabinets for those who may not know you have a Kosher Kitchen. Donate dishes that can not be kashered to a family in need (a homeless shelter or an immigrant aide society)
The last stage is to determine what to do about eating out. Non-Kosher food can no longer be brought home from a restaurant. It is always a good idea to support Kosher restaurants in the area. Finally always remember the last rule of Kashrut
Rule 3 - No matter how Kosher your kitchen may be, there will always be someone who is "more Kosher" than you are and will not eat in your kitchen. Ignore such people. Find a level of Kashrut that you are comfortable with and if that is not enough for someone else, then they should not eat in your kitchen. You can not please everyone. Stick to a standard that meets your needs best ( so your good friends will eat with you for example) and don’t worry about everyone else.
Next week: Kashrut VI: Controversies in Kashrut - When The Rules Are Not Clear
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