Appreciation: To hear the voice of His word...

[This D'var Torah is dedicated to the Refuah Shleimah of הרב ברוך אריה בן הטל, שרה ביילא בת נעמי and תמר בת שרה אמנו]
Ever since I returned to New York less than a month ago, I feel like I have been constantly busy, especially during the hectic weekdays filled with classes, assignments, work and extracurriculars. It's difficult sometimes to take a step back and appreciate the ups and downs of life, form the bad cold I have almost succeeded in fighting to the rewarding labor of being a leader in the wonderful Hillel community. One of the greatest joys in a hectic week, as I've mentioned previously, is taking time out to study Torah. Besides for my Seminary classes, which all incorporate intensive text study, I have had the pleasure each Tuesday during my Mashgiach shift to join a Chavurah, an informal study group in the teachings of the S'fat Emet, the Hassidic Rebbe of Ger on the weekly Parasha (Rabbi Yehuda Areyeh leib Alter, 1847-1905, Poland). These lessons are transcriptions of his sermons that the Rebbe gave to his community on Shabbat, and were transcribed afterwards, explaining the use of much shorthand in the Hebrew text. I hope you enjoy this one as much as I did, as we prepare to relive the revelation at Sinai this Shabbat.

שפת אמת שמות פרשת יתרו
גבורי כח עושי דברו לשמוע בקול דברו. שהקדימו נעשה לנשמע. אם כי בוודאי יש לבטוח ולהאמין כי לא יצוה הש"י רק אשר יהי' בכחם. אך כי קבלו על עצמם לזכות לשמוע ע"י המעשה. וזה הקדמת נעשה לנשמע. וזהו עושי דברו. כי הנה בכל מעשה יש כח דבר ה'. כמ"ש בדבר ה' שמים נעשו כו' כל צבאם. וכשעושין המעשים כראוי זוכין לשמוע הקול שהוא למעלה מהדיבור. כמ"ש בזוה"ק. ומובן גם לכל אדם כי הקול בפנימיות מהדיבור. שמתחלק לפרטי דברים. והנה בנ"י זכו במעשיהם וקבלת מלכותו. לשמוע קול הש"י. וזה ג"כ זכור ושמור בדיבור אחד. ומי שישנו בשמירה ישנו בזכירה. כי שמירה צריך בבחי' דיבור הנ"ל שנעלם תוך מעשה בראשית. וכפי השמירה זוכין לזכירה הוא מקום שא"צ שמירה כנ"ל:

"Valorous heroes, follwing His word, to hear the voice of His word." (Psalms 103:20). Here, just as in The Torah, 'doing' precedes 'hearing'. If this is so, then we should surely trust and believe that God would only command what is within their (the Jewish people's) ability. But thus, the people of Israele took upon themselves the merit of to 'hear' from within their actions; and this is the meaning of 'we will do' preceding 'we will hear' (Exodus 24:8), just as in Psalms it is written 'follwing his word.' For in each action is the voice of God's word, as it is written, "through God's word the heavens were created, and through the spirit of His mouth all of its creations" (Psalm 33). And when we act in the appropriate manner, we merit to hear the inner voice, which is more special than simly hearing God's word...

In the hectic nature of our lives, with work and school, friends and obligations, it is sometimes difficult to hear that inner voice. But as the peace and solace of Shabbat arrive, we should look for the deeper beauty and meaning in our actions and its holiness, and exercise that can surely be continued into the 'chol', the everyday bustle. Furthermore, these teachings do not only apply to those who feel the obligation of mitzvot and the halakhic system. There is an inner, divine voice that can be felt in any action done selflessly, with the needs of of those we love, the community and those far away in our minds and hearts.

Shabbat Shalom

This month is for you: the calendar as a divine -human partnership החודש הזה לכם

As this current semester feels like an old friend, it's hard to believe that I returned to my home here in New York less than two weeks ago. Between my three JTS classes and my work as Religious Life Coordinator on the Executive Board of Hillel, I have been extremely busy, barely having a free moment. However, it has been great to spend so much time busy with two of my passions: studying Jewish texts, and working in the Jewish community. In each of the three classes, I have had the privilege to study in depth a different aspect of our rich literary tradition, from a survey of Masechet (tractate Bava Batra), dealing with the laws of interpersonal relations regarding property, to a study of classical Piyyut (liturgical poetry), and a study of the 5th century Palestinian midrash on Leviticus, Vayikra Rabbah.
In many of these situations, especially my activities with Hillel, have encompassed the idea of partnership, whether it is my working with leaders from across the spectrum of Judaism or grappling with the talmudic text with my chevruta (study partner). Thus, when I flipped through the collection of midrashim from Shemot Rabbah (Midrashic collection on Exodus, probably compiled as late as the 11th or 12th century), I was attracted by the following, with its focus on a partnership between Israel and God in creating and executing the Hebrew lunar calendar.

דבר אחר:
החדש הזה לכם
אמרו מלאכי השרת לפני הקדוש ברוך הוא: רבון העולם!
אימתי אתה עושה את המועדות, שכן כתיב (דניאל ד, יד): בגזירת עירין פתגמא?
אמר להם: אני ואתם מסכים, על מה שישראל גומרין ומעברין את השנה, שנאמר (תהלים נז, ג): אקרא לאלהים עליון לאל גומר עלי.
וכן הוא אומר (ויקרא כג, לז): אלה מועדי ה' מקראי קודש וגו'. אתם, בין בזמנן, בין שלא בזמנן, אין לי מועדות אלא אלו.
אמר להם הקדוש ברוך הוא לישראל: לשעבר היה בידי, שנאמר (תהלים קד, יט): עשה ירח למועדים, אבל מכאן ואילך, הרי מסורה בידכם ברשותכם, אם אמרתם הן, הן! אם אמרתם לאו, לאו! מכל מקום יהא החדש הזה לכם. ולא עוד, אלא אם בקשתם לעבר את השנה, הריני משלים עמכם, לכך כתיב: החדש הזה לכם:

Another explanation: "This month is for you [the beginning of months]" (Exodus 12:1). The Ministering Angels said before the Holy One Blessed be He: Master of the world, when are you going to set the festivals, as it is written (Daniel 4:14): "The matter is by the decree of the watchers." ?
God said to the angels: I and you agree, that Israel will complete (establish) and fix (make leap) the years, as it is written"I will call onto God on High, the Lord who acts for me." It is further written, these are the appointed times of God, to be called holy, that you should establish them at their proper times (Leviticus 23:4). Them - whether they are at the proper times or not, I have no festivals other than these.
The Holy One Blessed be He said to Israel: previously, it (establishing the calendar) was in my hands , as it is written (Psalms 104:19) "He made the moon to set the festivals.", but from here and onward, if you say 'Yes! Yes!' (we have seen the moon), or 'No! No!' (We did not see it), in either case the month is yours. And furthermore, if you choose to intercalculate the year and make it a leap year, here to I will follow with you, as it says "This month is for you!"

This Midrash, explains the relationship between God and Israel so beautifully as seen the Jewish Calendar, set up by God in order to be given as a gift to Israel, that they could take ownership of it. The rabbis wished to emphasize here that while on one hand the covenant between God and Israel is steadfast and unchanging, it is also fluid, living and two-sided; while God is our Ruler, Commander and Creator, endowing us with the holiness of the Mitzvot, He has also asked us to lead in many cases, as we paertner with Him to establish the calendar.

This lesson can also be applied quite well to our own human relationships, as we struggle in the give and take of chevrutot, or determine how to be positive leaders and role models. Sometimes we must seek assistance and advice from others, but often it is upon us to take initiative. A good leader must look closely at a situation and decide what is necessary for the moment. As a leader within Hillel, I hope to follow the example set by God with Israel, initiating programs and relationships while listening and taking in advice from those with great ideas and experience, whether they be fellow leaders, other students or staff members.

Shabbat Shalom!

ישראל, היום וכל יום Israel, Today and every day

As some may know, ever since my year in Israel on Nativ I have greatly enjoyed reading the news from Israel not on CNN or Fox, but from Israeli sources, in Hebrew. My favorite source for quick, up to the minute news has always been from the Ma'ariv newspaper, online at http://nrg.co.il/ . Recently, I discovered that the Yisrael Hayom newspaper, which is distributed free at bus stations around Israel (though a little more serious that its counterpart Metro), is available online in full, which provides the opportunity to read articles in their original context.
As I'm sure many others have been doing, I've been reading the news very frequently as I try to follow what's going on in Israel during her current time of great need. While sometimes I am only able to skim headlines, I had the pleasure of reading through this fascinating opinion piece that appeared in Yisrael Hayom on Monday. I hope that my translation helps to bring a taste of the authentic Israeli press to a wider audience, and that I'm able to capture the essence and style of the article:

לא להחמיץ את ההזדמנות

"את קרתגו צריך להחריב."זו היתה שורת הסיום של כל נאום שנשא קאטו "הזקן" מדינאי רומי קשיש ורב-מוניטין בשנים שקדמו ל150-לפני הספירה. קרתגו היתה אויבתה המרה של רומא הרפובליקה הצעירה והדינאמית. היא גם היתה האויב האחד שכמעט השמיד את רומא בסדרה של מלחמות שבשיאן הביס חניבעל הקרתגני את צבאות רומא והיה כמטחווי-יד מכיבוש העיר. חמישים שנה קודם לכן בשנת 202 לפני הספירה הצליחה רומא לנצח את קרתגו והשפילה אותה עד עפר. אבל קרתגו התאוששה ובעיני קאטו היא היתה איום מתמיד על עתיד הרומאים. "שלום וברית" אמר "הם רק כסות עיניים לאנשי קרתגו לדחות את המלחמה נגדנו עד שתבוא לידם שעת כושר.""Delenda Carthago"אמר קאטו בלטינית - את קרתגו צריך להחריב. והוא שיקף את דעת הקהל הרומית שסברה כמוהו. רוח של התנדבות פשתה בקרב הרומאים ליגיונות גויסו ופלשו לאפריקה - וקרתגו הובסה לבסוף ונמחתה מעל פני האדמה. מדינת חמאסטן היא הקרתגו שלנו. אנחנו לא רוצים להחריב את העם הפלשתיני אבל שלטון החמאס הוא יעד לגיטימי. חמאסטן קמה בעזה בשל אוזלת יד וקוצר ראות. החמאס עלה לשלטון באופן דמוקרטי - בבחירות שהוא לא היה אמור להשתתף בהן אך הקלפיות נפתחו בפניו בגלל לחצו של הנשיא בוש לדמוקרטיזציה ובאישור ראש הממשלה אולמרט. מרגע הקמתה היתה ההתנגשות עימה בלתי נמנעת. כזרוע ארוכה של איראן ושל האיסלאם הקיצוני כישות טרור כמייצגת אידיאולוגיה של השמדת ישראל - הישות החמאסית היתה מתחילת דרכה האויב המוחלט. אפל רע בלתי ניתן לשכנוע. ללא בסיס כלשהו למו"מ. הכתובת היתה על הקיר. שדרות אשקלון אשדוד באר שבע גדרה. ה"תהדייה" היתה טעות; מבצע "עופרת יצוקה" הוא ההזדמנות לתקנה. שני מקרים בהיסטוריה לעולם אינם זהים בוודאי לא בהפרש של אלפי שנים. ישראל אינה רומא ואין לה שאיפות אימפריאליסטיות ובוודאי לא רצון להחריב עם שלם. העזתים אינה קרתגנים. אבל ההיסטוריה בכל זאת מלמדת אותנו משהו. ישראל יצאה למבצע בעזה תוך הגדרת מטרות מוגבלות בלבד. גם אם הללו יושגו תישאר המציאות של חמאסטן - אורבת ומחכה להזדמנות הבאה לפגוע בנו. מהמלחמה הזו אסור שחמאס ייצא על הרגליים. המלחמה בעזה חייבת להביא להפלת חמאסטן. ישראל אינה נלחמת בעם הפלשתיני אלא בשלטון הרוע שהם בחרו לעצמם שם בעזה. את השלטון הזה צריך להפיל וזה לא בלתי אפשרי. צריך ממילא לכבוש את כל הרצועה כי זו הדרך לשים יד על הרקטות. אז גם אפשר יהיה לבוא חשבון עם צמרת החמאס. הישראלים מפגינים כיום עוז-רוח ורוח התנדבות כדרך ששנים רבות לא הפגינו. הלוחמים רוצים להילחם; המילואים רוצים להתגייס; העורף מוכן לספוג. ואם יאמר מישהו כי אין זה תפקידה של ישראל להתערב בפוליטיקה הפנימית של הפלשתינים - הוא טועה. כאשר בעלות הברית הביסו את גרמניה הנאצית הן כפו על האוכלוסייה את ה"דהנאציפיקציה" - חיסול השלטון הנאצי שעלה גם הוא בשיטות דמוקרטיות. בעזה נדרשת עתה "דהחמאסיזציה." נוצרה הזדמנות היסטורית וחבל יהיה שתסתיים בהחמצה היסטורית.

Not to Pass up an Opportunity
by Amos Regev

"Carthage must be destroyed" served as the closing sentence of each address given by Cato 'the Wise', the elderly and highly regarded Roman statesman in the years leading up to 150 BCE. Carthage was the bitter enemy of the dynamic and young Roman republic. It was also the only enemy that nearly destroyed Rome in a campaign of battles at whose height Hanniabal of Carthage overwhelmed the Roman forces and nearly captured the city.
Fifty years prior, in 202, Rome was victorious against Carthage and almost fully defeated it. However, Carthge recovered, and was predicted by Cato to be a constant enemy for Rome in the future. He said, "Peace and covenants are only a tool for the people of Carthage to put off the war against us until the advantageous hour arrives.
Delenda Carthago Cato said in Latin -- Carthage must be destroyed -- and he captured the minds of the Roman populous who felt similarly to him. A spirit of voluntarism arose among the Romans, and legions were raised and dispatched to Africa. In the end, Carthage was defeated and erased from the face of the earth.

The state of Hamasistan is our Carthage. We do not wish to destroy the Palestinian people, but the Hamas goverment is a legitimate target. Hamasistan arose in Gaza through a lack of foresight. Hamas came to power in a democratic manner, in an election in which it should not have been allowed to participate. Yet the polls opened with the support of President Bush's democracy initiatives, and the blessing of PM Olmert. From the moment of Hamas's establishment, our clash with it has been without pause. As an extension of Iran and radical Islam, acting as a terrorist organization with an ideology of Israel's destruction, the Hamas leadership was from the start a sworn enemy of Israel. This dark and evil was beyond any means of convincing, and we were without any basis for which to begin negotiations.

The writing was on the wall. Sderot. Ashkelon. Ashdod. Be'er Sheva. Gedera. The 'cease-fire' was a mistake; Operation Cast Lead may be a means with which to rectify it.

Two historical occurrences cannot be fully compared, especially with a gap of 2000 years. Israel is not Rome, not having any ambitions to create an empire and certainly not wishing to annihilate an entire nation. The Gazans are not Carthageans. However, history still has lessons to teach us. Israel is entering Gaza with specific goals and targets, and even if it achieves them Hasmasistan will remain, lying in wait for the next opportunity to attack us.

It is not feasible that Hamas can still be left standing on its feet at the end of the war. The war in Gaza must bring about the overthrow of Hamas. Israel is not fighting against the Palestinian people, but against the evil government that they chose for themselves there in Gaza. This rule must be toppled, and it is not impossible. We must therefore conquer the entire territory, for this is the only method through which to stop the rockets. Then, we will also be able to come to a reckoning with the apparatus of Hamas.

The Israelis are demonstrating today a spirit of strength and participation which has not been seen for many years. The active-duty soldiers wish to fight, and the reserves wish to be called up - the burden is ready to be removed.

And if one wishes to say that it is not Israel's place to meddle in the Palestinians's internal politics, they are mistaken. Just as when the allies conquered Germany in World War II, its citizens were forced to go through a process of Denazification, to destroy the Nazi regime which also arose through democratic means, Gaza must also go through a process of Dehamasification. It would be a shame to pass up this historical opportunity which has come to hand.

While not every word of this article represents my personal opinion, it is surely very erudite and convincing. In any event, is is very enlightening to read Regev's views and reflections, as an Israeli living through this danger and not as an 'armchair general.' As well, as a history buff (and almost officially, a history major), I can also strongly appreciate the many historical allusions given in the article.

As a student of Torah as well, I can not help but connect the current, scary situation of Southern Israel with this week's Parasha of Sh'mot, in which the Israelites are transformed from a family of seventy souls to a true nation, and are first enslaved in Egypt. At the conclusion of Sh'mot Chapter 2, we are told that the Pharaoh had did, and that the people cried out to God from their pain and suffering. The children and families of S'derot and the Western Negev are crying out for safety and justice; While we of course pray to God to hear their cry, we can also hope in something that should not be so distant, that the world will reciognize their suffering and the justice of Israel's response, however difficult it may be.

On a very final note, I would like to reiterate a point brought up by Rabbi Howard Morrison in his sermon this past Shabbat, about the significance of the naming of this operation as Cast Lead - עופרת יצוקה. It may seem odd at first, as did to me, but Jewish children around the world would share my feeling of 'I should have known that!' when they discover that it comes from a well-known children's Hannukkah song adapted from a poem by Hayim Nahman Bialik.

אָבִי נָתַן, נָתַן סְבִיבוֹן,
סְבִיבוֹן מֵעוֹפֶרֶת יְצוּקָה.
יוֹדְעִים אַתֶּם לִכְבוֹד מַה?
לִכְבוֹד הַחֲנֻכָּה!

My father gave me a dreidl, a dreidl made of cast lead. Do you know in whose honor it is? In honor of Hannukkah!

While I'm not sure of the exact intention wen Tzahal named this operation, it is a perfect metaphor for Israel's goals in executing it -- While the army should of course enter Gaza with the determination and strength of cast lead, we should never lose sight of their ultimate goal of creating a world where the Children of Sderot can spin their dreidls next Hannukkah and never have to be concerned for their safety.
Lu Yehi, v'chen y'hi ratzon!
Let it be, and may it be God's will!

[not so minor] Fast Days -- Reflections on Asarah B'Tevet 5769

I am always been taken aback when the four sunrise-to-sunset fast days in the Jewish calendar are referred to as minor. While they may pale in comparison to Yom Kippur and Tisha B'av, each lasting twenty-five hours and more intensively focusing solely on repentance and mourning, respectively. But the four other fasts, including yesterday's, present unique opportunities for us, on both individual and communal levels, to reflect on our history, and use it as a springboard to improve our present and future. Thus, as opposed to the confusing term of 'Minor Fast Day,' I prefer the traditional title of תענית ציבור, translated as Public Fast Day, which better reflects the purpose of these four days, spread almost evenly through the year. As described beautifully be Rabbi Wayne Allen in a column in last week's Canadian Jewish News, these days serve as checkpoints for us on our journey towards tikkun olam and tikkun hamidot, repairing the world and improving our personal actions. As we are not required or even necessarily encouraged to abstain from work on these days, they serve as a conduit to bringing this process of self reflection and examination directly into our daily routines of work, school and interpersonal relationships
The Tenth of Tevet, which was established in commemoration of Nebuchadnezzar's siege of Jerusalem in 586 BCE, came at a sadly appropriate time this year. As the western Negev lives daily under the threat of rocket attacks, and Israeli soldiers, many of them my age risk their lives to curb the terrorist infrastructure in Gaza. A day of fasting and reflection, in solidarity with our brothers and sisters in Israel made this day all the more meaningful.
As I often enjoy doing, I would like to briefly examine the deep and powerful meaning behind a few elements of the fast day liturgy. Besides for the well know and poignant pleas of the אבינו מלכנו prayer, in which the requests for God to have mercy on our families and children and to act for the sake of those killed sanctifying His name were especially appropriate, I am also drawn to the words of the Anenu, a paragraph inserted in the Amidah on fast days.
In it, we ask God to answer us, כי בצרה גדולה אנחנו, for we are in great distress. While I am not always personally in distress when saying this prayer (though my stomach may be), I recall that there are always those among us, in our concentric circles of those we care about, who are in need of prayer: a friend or relative in need of healing or going through a tough time, our brethren in Israel, or those being persecuted in Darfur, among others. In Shacharit, this supplication is only recited by the reader, in order that a community member will not recite and be unable to complete the fast. But by Minha, when it is recited both privately and publicly, the words really come alive: 'Do not hide your face from us, do not ignore our supplication; Be close to hear our plea, may Your kindness be there to comfort us.' Even if we are in personal distress, the language and recitation makes it clear that the individual is never alone, as we ask God to answer us.

In my mind, the climax of the fast day and its liturgy is found in the words of Isaiah 55 and 56, recited as the haftarah at mincha. This continues the theme of bringing the sacred into our daily lives, as other than these four days and Tisha B'av, haftarot are only read on Shabbat and holidays on which work is forbidden. The opening words of the portion serve as a wake-up call from the bustle and hubbub of our daily lives:
דִּרְשׁוּ ה', בְּהִמָּצְאוֹ; קְרָאֻהוּ, בִּהְיוֹתוֹ קָרוֹב.
Seek the Lord, where He may be found; call unto Him when He is near. (Is 55:6)

Although we may just have run to gather for tefillot from the office or classroom, and not in our Shabbat finest, we are nevertheless told that God is near and waiting for us to engage with God, Torah and our community - unlike what some may think, we do not need to leave the world to find the divine, but its potential is there within us.
and further on, we read:
. כֹּה אָמַר ה', שִׁמְרוּ מִשְׁפָּט וַעֲשׂוּ צְדָקָה: כִּי-קְרוֹבָה יְשׁוּעָתִי לָבוֹא, וְצִדְקָתִי לְהִגָּלוֹת
אַשְׁרֵי אֱנוֹשׁ יַעֲשֶׂה-זֹּאת, וּבֶן-אָדָם יַחֲזִיק בָּהּ--שֹׁמֵר שַׁבָּת מֵחַלְּלוֹ, וְשֹׁמֵר יָדוֹ מֵעֲשׂוֹת כָּל-רָע
Thus says God, keep the laws and do justice, for my deliverance is near to come, and my righteousness will be revealed. Happy is one who does this, and the human being who holds fast to it, keeping the Shabbat from profanation, AND keeping their hand from all evil.(56:1-2)

After the command to seek God, we are given the recipe to achieve the desired affect. For deliverance is close and imminent, following the mitzvot and acting in a just manner. But the cure to a potential misunderstanding is presented immediately in the next verse, before it could be exploited, as it too often still is. We are clearly told: keeping the mitzvot includes embracing shabbat, but also keeping from all forms of evil, ranging from laziness to gossip, deceit and dishonesty in dealing with others. The unfortunate case of Bernard Madoff immediately comes to mind - one who on the surface seemed to be an upstanding member of the Jewish community sitting on the board of Yeshiva University and supporting other charitable endeavors, but in reality had been carrying out a destructive scheme which enriched himself while hurting numerous individuals and organizations. The prophecy of Second Isaiah reminds us that this is not the behavior that God desires, and keeping ritual obligations alone is not what is asked of us. But even those of us who don't have the distinction of Bernard Madoff can always do more to improve our behavior and bring a greater sense of justice to the world. Then, we can look and hope to the prophet's ultimate promise:
וַהֲבִיאוֹתִים אֶל-הַר קָדְשִׁי, וְשִׂמַּחְתִּים בְּבֵית תְּפִלָּתִי--עוֹלֹתֵיהֶם וְזִבְחֵיהֶם לְרָצוֹן, עַל-מִזְבְּחִי: כִּי בֵיתִי, בֵּית-תְּפִלָּה יִקָּרֵא לְכָל-הָעַמִּים.
Then, I will bring them to my holy mountain, and make them joyous in my house of prayer; their sacrifices and offerings will be accepted upon my altar, for my house shall be a house of prayer for all peoples.

I hope that we will all be able to gain a greater appreciation for our Public Fast days, and emerge with a greater commitment to walking in God's paths by engaging in social justice.

I am (for) peace, but when I speak, they are for war (Psalms 120:7)

אני שלום, וכי אדבר המה למלחמה!
This verse, for me, epitomizes the deep philosophical divide between Israel and the Hamas leadership in Gaza. While our (because I consider Israel my motherland, though I am proud of my American birthplace and background) ultimate goal, despite the numerous accusations of genocide is that all citizens of the region should be able to live their lives in security and without fear, I do not see the same goal from the leadership of Hamas. I bemoan the death of civilians in Gaza, and mourn the innocent casulties of an irresponsible government (if one can call Hamas that). Overall, though, I believe Israel is targeting terrorist leaders and civilians are getting caught in the crossfire - but Hamas is succeeding in its goal of hurting and killing ordinary citizens, causing them all sorts of pain and fear, from traumatic stress to amputated limbs and death. Seven years is just too long, and Israel is fulfilling its obligation, that of any democracy, to protect its citizens from terror and threats.
In the Israeli media, a stark shift has been seen as Hamas has begun using more powerful and lethal grad missles, as the affected are no longer labeled as תושבי שדרות (the residents of Sderot), but now as תושבי הדרום (residents of the South). I was a resident of the South, as I lived on Kibbutz En Zurim and worked in the fields of communal moshav Massuot Yitzhak while on the Nativ program in the spring of 2007. At that time, the Shafir region, in which these communities lie, was considered a safe 30 kilometers from Gaza, and even Ashkelon and Kibbutz Yad Mordechai, much closer to the danger, were considered safe places to visit, which I did on a number of occasions. It is therefore scary and painful to me to hear that these special places, along with Be'er Sheva, where many of my friends lived, are now no longer considered safe, and their residents must join the ranks of those spending their days in fear.
This picture appeared in the front section of the January 1 New York Times. It depicts a classroom, where young children should be sitting and learning right now (schools in the South are closed indefinitely until the violence passes, as many of them are not properly protected against rockets). While this scence is sad enough in itself, the contrast between the aims of the educators here in Be'er Sheva and the terrorist firing rockets in Gaza is reflected in the quote written on the back wall, taken from Pirkei Avot: איזהו מכובד - המכבד את הבריות- Who is honored? one who honors their fellow creatures. It deeply saddens me when teachers, who are attempting to transmit a legacy of mutual respect to their students, are being prevented from teaching and learning by those who have no respect for the rights of others or life in general. Again, while all civilian death is tragic, there is simple no equivilency between the two contrasting worldviews, one which loves life and the other which has no value for it.
While some may think I am crazy for this, but it is times like this that make me wish I were in Israel more than ever. As my homeland, I would rather be there, with her and her citzens, than far away in the safety and cold of North America. I wish there were more I could do to sipport those, both in the IDF and ordinary citizens who continue to make the dream of Israel a reality. One response that is always appropriate is that of prayer, and their are many words of our tradition that reflect the feelings and concerns of these difficult times. One in particular is a prayer known as ועננו, and answer us, traditionally recited when the Land of Israel is desperately in need of rain. Today, the residents of the South need rain, but all the more so, peace and security. Please share these words with anyone to whom they would be meaningful.

ועננו בורא עולם במידת הרחמים, בוחר בעמו ישראל להודיע גודלו והדרת כבודו. שומע תפילה, תן טל ומטר על פני האדמה, ותשביע את העולם כולו מטובך, ומלא ידינו מברכותיך ומעושר מתנות ידך. שמור והצל שנה זו מכל דבר רע, ומכל מיני משחית ומכל מיני פורענויות, ועשה לה תקווה ואחרית שלום. חוס ורחם עלינו ועל כל תבואתינו ופרותינו ,וברכנו בגשמי ברכה, ונזכה לחיים ושובע ושלום כשנים הטובות. והסר ממנו דבר וחרב ורעב, וחיה רעה ושבי וביזה,ויצר הרע וחליים רעים וקשים ומאורעות רעים וקשים. וגזור עלינו גזירות טובות מלפניך, ויגלו רחמיך על מידותיך ותתנהג עם בניך במידת הרחמים, וקבל ברחמים וברצון את תפילתנו.

And answer us, Creator of the world, with your quality of mercy, who chose His people Israel to transmit his greatness and the majesty of His glory. You, who hears prayer, grant rain and dew on the face of the land, and sustain the entire world with your goodness, and fill our hands from Your blessings and the richness of Your gifts. Guard and save this year from all evil, and from all types of destruction and tragedy, and bestow upon it a legacy of hope and everlasting peace. Have mercy upon us and all of our produce of the the land, and bless us with rains of blessing, and may we merit life, sustenance and peace as in the best years. And remove from among us pestilence, war and famine, wild beasts, captivity (keeping in mind Gilad Shalit) and plundering, our evil inclinations and difficult and tragic illnesses and events. And decree upon us good tidings before You, and may Your mercies overcome Your judgement, as you act with Your children with the quality of mercy. And accept with mercy all of our prayers.

I have also begun adding a simple prayer the conclusion of my Birkat Hamazon, along with praying for Israel and Tzahal.
הרחמן הוא ישכין שלום בינינו - May the Merciful One cause peace to dwell among us.
...and may we work together to fulfill this ultimate dream!

Shabbat Shalom!

Srugim סרוגים- Ana Efneh - Where do I turn?

As some of you may or may not know, I often struggle to define myself religiously, and sometimes find myself searching for my place as a young, modern Jew who believes in the centrality of halacha as a divinely-guided plan in a confusing world, one in which I wish to be a full participant. One one hand, I look for a community which has a similar outlook to both Jewish law and modernity - will it be found among the Conservative movement, in which I was raised, or in liberal Orthodoxy, which attempts to find avenues for openness and womens' participation within a traditional halakhic framework. For now, I sit on the fence, torn between these two communities and visions which each offer different opportunities and ways to confront challenges.
As a student at Columbia and JTS, I am part of a community of others my age who are confronting the same challenges, and a diverse one in which a variety of views are represented. After watching the first season of the Israeli Drama Srugim, (referring to a kippah srugah, the knit head covering worn by religious zionist Israelis) I now have immersed myself in an Israeli community caught trying to maintain a similar middle ground between age-old values and modern pulls.
The series takes place in an area of south Jerusalem known as הביצה של קטמון, the swamp of Katamon, a neighborhood filled with religious Zionist Israelis in their mid to late twenties, many of whom are single and caught in the overwhelming dating scene. Along with the romantic adventures of the show's 5 main characters, Yif'at, Reut, Hodayah, Amir and Nati, they confront other philosophical and religious challenges as well.
Reut on a number of occasions attempts to challenge the preexisting boundaries of womens' ritual participation. In the first episode, she makes kiddush for the group of her friends at Shabbat dinner, a practice becoming more accepted and mainstream in the Modern orthodox community. In the show it is questioned, but nobody prevents Reut from fulfilling this mitzvah, showing an understanding of a woman's inherent equal obligation for Kiddush. Later on in the season, continuing to challenge these boundaries, Reut approaches a student at Yeshivat Mercaz Harav who gives Bar Mitzvah lessons (Yochai, whom she dates for a while) asking to learn how to read haftarah, which she wishes to do for her father's yahrzeit. Yochai at first refuses, agreeing to make a tape for her, but gradually agrees to teach her. One of the pinnacles of the show comes at the conclusion of episode 9, as Reut reads the Haftarah for Shabbat Rosh Hodesh in front of a womens' prayer group, including her closest friends.

Hodaya attempts to figure out the essence of who she is as she equivocates with her identity as a religious woman. When we first meet her, the struggle is already evident as she has been studying bible academically at Hebrew University, an act of rebellion against her Rosh Yeshiva father. It is there where she meets Avri, a professor of archeology, and they begin a relationship, in which she fails to tell him that she is religious. Eventually, issues arise as Avri attempts to serve Hodaya pasta with meat and cheese, and she decides to violate Shabbat on another occasion rather than reveal her background. Without ruining the rest of the plot, it is enough to say that Hodaya's struggle with her own religious identity and her relationship with secularism and the secular world is extremely honest, and provides an important window into how real Israelis deal with the confluence of this two different worlds, and where they fit in.

Although there is so much more that can be said about the deeper meaning of Srugim, the overall message is best illustrated by the show's stirring theme song, - אנה אפנה Where shall I turn. Written with so many double meanings and hidden messages, it is more than just a song, but a spiritual modern piyyut (Jewish liturgical poem). The words of the song truly reflect not only the struggles of those in the Bitza of Katamon, but my own as well.Below you will find the music video, and Hebrew/translated lyrics (thanks to the blog 'The Muqata'):

I pursue Your laws, on the one hand On the other, my passion pursues me. Ashamed and embarrassed, I will enter Your gates. And the long nights and the loneliness and the years, And this heart that has not known peace. Until the sea becomes quiet, until the shadows disappear.	אני רודף אחר חוקיך, מחד מאידך תשוקתי אותי רודפת בוש ונכלם אבוא בשעריך והלילות הארוכים והבדידות ושנים והלב הזה שלא ידע מרגוע עד שישקוט הים, עד שינוסו הצללים
Where shall I go, to where will I turn, when Your eyes gaze upon me? Where shall I flee, how will I not turn away? Between truth and truth, Between law and practice. Between the days of yore and modern times. Between the hidden and the revealed, Between the world to come and this world.	לאן אלך, אנה אפנה, כשעיניך מביטות בי איכה אברח, איך לא אפנה בין אמת לאמת בין הלכה למעשה בין הימים ההם לזמן הזה בין הנסתר לנגלה בין העולם הבא לעולם הזה
I pursue Your laws, on the other hand my passion burns me Fierce as death, terrible as troops with banners The long nights and the loneliness and the years, And this heart that has not known peace. Until the sea becomes quiet, until the shadows disappear Bring me back!	רודף אחר חוקיך, מאידך תשוקתי אותי שורפת עזה כמוות, איומה כנדגלות הלילות הארוכים והבדידות והשנים והלב הזה שלא ידע מרגוע עד שישקוט הים, עד שינוסו הצללים השיבני
Where shall I go, to where will I turn ...	לאן אלך, אנה אפנה ...

Wishes for a happy and peaceful 2009 - ברכות ל2009 של ששון ושלום!

חג האורים בבית הכנסת- Hannukkah in the Synagogue, its deeper meaning

Now that I have successfully completed my semester (an appropriate additional כונה {Kavvanah- intention} when saying Hallel and being joyous on Hannukkah), I would like to offer some words of Torah on an interesting aspect of lighting Hannukkah candles. As you may be aware, there is an established practice to not only light candles each of the eight nights (preferably to the left of the doorway, or at least towards the public domain (Shulchan Aruch Orach Chaim 671)) in the home, but also in Shul, either between the Mincha and Maariv services or at the conclusion of Maariv.
The other day, I was reading a responsum by Rabbi Ovadiah Yosef, whose politics are quite deplorable, but whose teshuvot are a joy to read, both for their thorough presentation of relevant sources and clear, gramatically correct writing style. In Yechave Da'atשו"ת יחווה דעת חלק ד סימן לח), Rav Ovadiah's second collection of responsa, he addresses the question of the permissability of fulfilling the Mitzvah of Hannukah candles through an electric Hannukiyah. The answer, three pages later, is in that one cannot legitimately make a b'rakha over an electric hannukiyah, based partially on the reasoning that electric power is not analogous to oil, and that one cannot recite 'להדליק נר של חנוכה', to kindle the Hannukkah lights, while flipping a switch or pushing a button. During his analysis Rav Ovadiah also discusses the reasons behind our practice of lighting candles in the beit knesset, with the appropriate b'rakhot. He presents two reasons [Original text, followed by English summary]:

והנה עיקר הטעם שמדליקים נרות חנוכה בבית הכנסת, מבואר בשו"ת הריב"ש (סימן קי"א), שהואיל ועיקר תקנת חז"ל שהדלקת נר חנוכה תהיה על פתח ביתו מבחוץ לפרסומי ניסא, ומכיון שאין אנו יכולים לקיים המצוה כתקנתה, ומדליקים נר חנוכה בפתח הבית מבפנים, ואין פרסומי ניסא אלא לבני הבית, לפיכך תיקנו להדליק בבית הכנסת במעמד כל קהל המתפללים לפרסומי ניסא. ע"ש. אולם גם ההדלקה שבבית הכנסת צריכה להיות באופן שיוצאים בה ידי חובה, ולא בחנוכיה חשמלית. ואף על פי שמבואר בתשובת הריב"ש שם שאין שום אדם יוצא ידי חובתו בהדלקת נרות חנוכה של בית הכנסת, וכן פסק הרמ"א /או"ח/ (סימן תרע"א סעיף ז'), מכל מקום צריכה להיות באופן שראוי לצאת בה ידי חובה. ומכל שכן לדעת הארחות חיים (בהלכות חנוכה אות י"ז), שמדליקים נרות חנוכה בבית הכנסת להוציא ידי חובה את מי שאינו בקי ואינו זריז במצוה זו.

1) The main reason, according to the Ribash (Rabbi Isaac Ben Sheshet, 1326-1408, Spain), explains that the most appropriate way to fulfill the mitzvah is to place the candles outside to entrance to our homes, in order to spread the miracle. Since we are unable to fulfill the mitzvah in this ideal manner, by lighting outside the door, and thus the miracle is only spread to the members of the household, {my note: probably a reflection on the circumstances of his time and place}, it was established to light candles in the synagogue in order that the miracle should be proclaimed before all of the worshippers. According to the Ribash, and also the Rema (Rabbi Moshe Isserless, 16th century Poland), while nobody fulfills their onligation through this lighting, it nevertheless must be done in a manner through which one would be able to complete the mitzvah.
2) However, according to the Orchot Chaim (by Yehuda Aryeh Halevi Lowinger, Vienna, 1868), we light candles in the synagogue in order to ensure that those who are not knowledgable about how to light the candles will be able to be included in the Mitzvah.

Both of these reasons for lighting in the synagogue, simplified as persecution or ignorance, can be seen as halakhic contingencies for less than ideal situations. However, as in most cases we can put a postive spin on these sad circumstances of the 15th and 19th centuries, thanks to our living in a more free world in 21st century. Unfortunately, there are still places today, even in North America, where Jews do not feel comfortable displaying a Hannukkiyah, or do not know how to light one. One a personal level, in this holiday set aside for thanks and praise (see Mishnah Berurah to Shulchan Aruch Orach Chaim 670:2), it is appropriate to express gratitude for being part of a family and community where I am able to display my Judaism proudly, and was given the tools to become knowledgable about its laws and traditions. At the same time, this idea presents a great challenge for all of us, to work to increase the level of Jewish education in our communities so that all Jews will be able to take ownership of our beautiful heritage, and bring it into their homes. Furthermore there are places around the world where it is still unsafe to place a Hanukkiyah in a window looking onto the street, and we who libe relatively comfortably in Western democracies should again appreciate that.
When lighting candles in our synagogues, it is important to always keep these original reasons for the practice in mind, as explained so clearly by Rav Ovadiah. Although we may no longer be living in fear of publicly duisplaying our Hannukiyyah, or if everyone in the community lights in their homes, we must appreciate how far we have come, and that there is still more work to do - It is not upon us to complete the work of spreading knowledge and pride in Jewish living and tradition, but neither are we free to desist from it.
חג אורים שמח- A joyous festival of lights!