tag:blogger.com,1999:blog-4336868490887923292024-02-19T09:37:28.067+02:00DavenSpotAn initiative of the Lookstein Center for Jewish Education in the Diaspora - DavenSpot aims to create a platform for educators who are instigating dynamic energy to school prayer. The ultimate question here is how do we teach people to daven and how can we evaluate our progress.Marc Rosenberghttp://www.blogger.com/profile/14084229240419289498noreply@blogger.comBlogger290125tag:blogger.com,1999:blog-433686849088792329.post-18373832262976722602015-05-17T13:15:00.002+03:002015-05-17T13:15:27.192+03:00Hope for TefillaRead this <a href="http://blogs.timesofisrael.com/getting-kids-passionate-about-prayer/#.VTo6hU3L4WE.facebook">excellent post</a> by Joe Hirsch - the best new approach to <i>Tefilla </i>might just be a re-approach of what we already know. Marc Rosenberghttp://www.blogger.com/profile/14084229240419289498noreply@blogger.com0tag:blogger.com,1999:blog-433686849088792329.post-36115069399313920692014-01-06T00:48:00.001+02:002014-01-06T00:48:12.828+02:00Shawshank MinyanSo the blog is silent but I couldn't help but sharing <a href="https://www.youtube.com/watch?v=v27pJs3WEzY#t=0">this very Israeli take </a>on making a minyan and the classic film <a href="http://www.imdb.com/title/tt0111161/">Shawshank Redemption</a>. Enjoy.<br />
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Marc Rosenberghttp://www.blogger.com/profile/14084229240419289498noreply@blogger.com0tag:blogger.com,1999:blog-433686849088792329.post-42971025134156502292013-12-21T22:04:00.002+02:002013-12-21T22:04:43.674+02:00Praying at Home is the HardestPlease read this tremendous article on Tablet Mag by Zachary Solomon <a href="http://www.tabletmag.com/jewish-life-and-religion/151433/finding-comfort-in-synagogue?all=1">Finding Comfort in Synagogue - But Only When I'm on the Road</a>.Marc Rosenberghttp://www.blogger.com/profile/14084229240419289498noreply@blogger.com0tag:blogger.com,1999:blog-433686849088792329.post-57365192959658731412013-11-12T22:17:00.002+02:002013-11-12T22:17:17.591+02:00Buying Your Time with Hashem<div class="MsoNormal">
Great call out by <a href="http://www.rabbihorowitz.com/">Rabbi
Yakov Horowitz</a> (@yakovhorowitz) on <a href="http://www.kupat.org/news/?story=155&source=khtsh">Kupat Ha'ir's Once
in Fifty Years campaign</a>, who tweeted, "I challenge Kupat ha'ir to
prove that a single gadol saw, let alone approved, this horrible ad." Check it out!<o:p></o:p></div>
Marc Rosenberghttp://www.blogger.com/profile/14084229240419289498noreply@blogger.com0tag:blogger.com,1999:blog-433686849088792329.post-27617395544008968842013-11-04T09:18:00.001+02:002013-11-04T09:18:43.300+02:00Can We Change the System?Fascinating article on eJewishPhilanthropy, "<a href="http://ejewishphilanthropy.com/the-religion-you-dont-believe-in-i-dont-believe-in-either/#more-65245">The Religion You Don't Believe in I Don't Believe in Either</a>" by Dr. Phil Robinson in response to the Pew Study. He raises great points, especially about the nature of teaching religion vs. religious behavior (isn't it really about the pursuit of the sublime).<br />
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My question is with regard to the present institutional infrastructure - can they really change to the times? Marc Rosenberghttp://www.blogger.com/profile/14084229240419289498noreply@blogger.com0tag:blogger.com,1999:blog-433686849088792329.post-57208597719051745722013-10-09T09:30:00.002+03:002013-10-09T09:30:32.238+03:00Famous People's PrayersI came across to diversely different celebrity davening stories.<br />
<br />One is actually the creation of <a href="http://www.reformjudaism.org/blog/2013/09/24/revision-prayer-breishit">a new prayer for B'reishit</a> by the actor of <i>How I Met Your Mother</i>, <a href="http://en.wikipedia.org/wiki/Josh_Radnor">Josh Randor</a>, who published it on reformjudaism.org.<br />
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The other finding was about celebrities actually davening. Apparently Natalie Portman was <a href="http://www.tabletmag.com/scroll/148015/natalie-portman-star-struck-at-shul">star struck in shul </a>and had a hard time concentrating. Good to know we aren't the only ones.Marc Rosenberghttp://www.blogger.com/profile/14084229240419289498noreply@blogger.com0tag:blogger.com,1999:blog-433686849088792329.post-72326511095281985182013-10-05T22:20:00.001+03:002013-10-05T22:20:06.516+03:00Will Pew Get More People in the Pews?If you haven't heard the lastest Jewish community survey news (<a href="http://www.nytimes.com/2013/10/01/us/poll-shows-major-shift-in-identity-of-us-jews.html?_r=0">Major Shift in Identity of US Jews</a>), published by the <a href="http://www.pewresearch.org/">Pew Research Center</a> and reported heavily by the NY Times and every other news outlet that Jews read, then you know that there is a LOT to talk about. <br />
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As mentioned, this blog is "on hold" so there hasn't been postings of late. Although I am not a big Shmuley Boteach person, I enjoyed his response to the Pew study, published in the times of Israel, suggesting <a href="http://blogs.timesofisrael.com/three-ways-to-save-american-jewry-from-extinction/">Three Ways to Save American Jewry From Extinction</a>.<br />
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<u>Fix the Broken and Boring Synagogue Service </u></blockquote>
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The overwhelming number of Jews who still step into a
Synagogue do so for three days of every year and then swear they will never
come back. Sometimes I think we should ban secular Jews from High Holy Day
services and shift their attendance instead to Simchas Torah and Purim. But
since that’s not going to happen, let’s take the focus off of cantorial recital
yodeling, which makes congregants into spectators, shift the teachings away
from dry sermons, and focus instead on having services engage the heart and
mind. Carlebach-style services that make people sing real spiritual melodies
rather than listening to opera is the way to go. Rabbis putting out moral
questions between each of the seven readings of the Torah on Saturday mornings
is a means by which to influence congregants to apply the lessons of the Torah
to their everyday lives, making Judaism relevant rather than aloof. And don’t
forget a fantastic Kiddush with fine single malt whisky. Can’t afford it? Build
less elaborate buildings and have a more elaborate cholent and sushi.</blockquote>
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Marc Rosenberghttp://www.blogger.com/profile/14084229240419289498noreply@blogger.com0tag:blogger.com,1999:blog-433686849088792329.post-8923120009261350762013-09-09T22:33:00.000+03:002013-09-09T22:33:42.771+03:00Is Fasting Passe? Fasting - is it too modern? Are we too weak? The following was a <a href="http://www.tabletmag.com/scroll/143868/prepent-5774-day-32-pre-yom-kippur-cleanse">"prepent"</a> posting from Amichai Lau-Lavie that I believe is a great argument for why we need to master our appetites to gain spiritual heights.<br />
________________________________________<br />
<blockquote class="tr_bq">
I’m starting a week-long raw food cleanse today, along with
my friend and collaborator Shira Kline. it’s our second time doing this during
the week leading from Rosh Hashanah to Yom Kippur. With lots of juices and
fresh fruits and vegetables, we approach atonement with a focus on discipline
and an energetic shift. </blockquote>
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It’s not a religious thing, but is it? </blockquote>
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It so happens that today is a minor Jewish fast day,
the <a href="http://en.wikipedia.org/wiki/Fast_of_Gedalia" target="_blank">Fast
of Gedalya</a>, which is usually observed the day after Rosh Hashanah, but
since this year the day after Rosh Hashanah was Shabbat, the fast was postponed
a day. </blockquote>
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For me, the cleansing of the mind and the soul begins with
the body. Many religions incorporate ritual fasting, but regardless of what God
you pray to, the human body is the same. Fasting is an exercise in willpower, a
way to balance brain and body. Fasting today is also great practice for
Yom Kippur. </blockquote>
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<a href="http://www.tabletmag.com/tag/prepent-5774" target="_blank">Prepent</a> Day 32: Focus on the spiritual, and on my
relationship to faith and with God. These days remind me that God is in
the body, that the temple is within, and that the ancient rites of sacrifice
are a practice in learning limits and cultivating greater intimacy with the
self. The spiritual work is in the simple daily acts. </blockquote>
<blockquote class="tr_bq">
Emerson wrote, ”My days are made up of the irregular
succession of a very few different tones of feeling. These are my feasts &
fasts.” </blockquote>
<blockquote class="tr_bq">
In that spirit, I dedicate today to increasing consciousness
about eating and drinking. Even if you don’t fast today (many don’t), take a
few minutes to think about your diet, when and how you eat, and one doable goal
for this coming year that will nourish both the body and soul.</blockquote>
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Marc Rosenberghttp://www.blogger.com/profile/14084229240419289498noreply@blogger.com0tag:blogger.com,1999:blog-433686849088792329.post-73829282266540132552013-09-08T16:14:00.001+03:002013-09-09T21:05:56.164+03:00Were Your Services Dull? How often did you look at your watch during shul or count the pages to the end? <a href="http://www.tabletmag.com/jewish-life-and-religion/142250/boring-high-holiday-services?all=1">Here is</a> a nice article from Tablet Mag on "<b>High Holiday Services Are Boring. Here’s How We Can Fix
Them</b>" by Abigail Pogrebin.<br />
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Marc Rosenberghttp://www.blogger.com/profile/14084229240419289498noreply@blogger.com0tag:blogger.com,1999:blog-433686849088792329.post-67724161063776661472013-09-03T17:07:00.001+03:002013-09-03T17:07:27.115+03:00Best Pre-Rosh Hashana ReadTis' the season to think about your prayers. Some are writing about <a href="http://blogs.timesofisrael.com/a-dangerous-prayer/">dangerous prayers</a>. I reread <a href="http://www.jewishideasdaily.com/4991/features/i-and-not-an-angel/">“I, and Not an Angel”</a> is an article originally published by Shlomo (Miles) Brody in 2012 on the subject of Intercessionary Prayers in Judaism which he opens with the following disclaimer:<br />
<blockquote class="tr_bq">
<i>"Warning: The Following Prayer May Be Dangerous to Your
Spiritual Health. Recite with Caution, and Only with the Proper Intention."</i></blockquote>
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It gave me good thoughts and <i>kavanna </i>for my High Holy days. As did Brody's other article titled <a href="http://text.rcarabbis.org/theological-truths-vs-spiritual-vibes-nigunim-heresy-and-machnisei-rachamim/">Theological Truths vs. Spiritual Vibes: Nigunim, Heresy, and Machnisei Rachamim</a>.<br />
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What are you reading this week? Wishing each of you a heartfull Rosh Hashanah and may all your prayers be answered for the good.<br />
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Marc Rosenberghttp://www.blogger.com/profile/14084229240419289498noreply@blogger.com0tag:blogger.com,1999:blog-433686849088792329.post-40749125811588919872013-08-31T23:30:00.000+03:002013-09-01T01:52:11.453+03:00Getting SelichotMy apologies for not sharing or publishing more often, but the blog as been unofficially been put "on hold" and I hope to have more clarity of the future of this resource in the new Jewish Year (if you like or feel strongly about this blog, please feel free to comment and/or share so that I can pass on the feedback).<br />
<br />
However I did not want to miss the opportunity to share a wonderful perspective on <i><a href="http://en.wikipedia.org/wiki/Selichot">selichot </a></i>- which begin for Ashkanzim tonight, the<i> motzai Shabbat</i> before <i>Rosh Hashana</i>. Rabbi <a href="http://en.wikipedia.org/wiki/Binyamin_Lau">Benny Lau</a> made a fascinating point this evening about the uniqueness of the <i>selichot </i>service. <br />
<br />
There are specific rules governing <i>tefilla</i>, which often call upon a rabbi or gabbai to arbitrate what should be said under specific circumstances. One such questions arises regarding the <i>kaddish titkabel </i>- the full <i>kaddish</i>. Rav Benny noted that this is only said after davening the <i>Amidah </i>- which the <i>gemara </i>really considers <i>tefilla</i>. Interestingly,<i> kaddish titkabel</i> is said at the end of the <i>selichot </i>service, despite the very absence of the <i>Amidah</i>. His argument was that we are to treat this service with the similar level of preparation and intensity, as the structural hope of the <i>kaddish </i>asks for <i>Hashem </i>to receive (<i>titkabel</i>) the requests and prayers, and follows with our desire for peace to come upon us and all of Israel. Rav Benny cited a source (I think the <a href="http://en.wikipedia.org/wiki/Mordecai_Yoffe">Levush Malchut</a>) arguing that <i>selichot </i>are structured like a normal <i>mincha </i>service, starting with <i>ashrei</i>, followed but a <i>hatzi kaddish</i>, and ending with <i>tachanun </i>and then <i>kaddish titkabel</i>. The motivational goal here is for each of us to reapproach our <i>selcihot </i>to the core text, the 13 attributes and to see them as an opportunity to a recharge our divine sparks. <br />
<br />
I want to humbly add on to Rav Benny's words by noting that the essence of <i>Neilla </i>on <i>Yom Kippur</i> is the furious recitation of <i>selichot </i>and our plea's for mercy rooted in the heritage of the covenant of the 13 attributes as the gates of the day close.<br />
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I hope that you have a meaningful preparation for the High Holy Days.Marc Rosenberghttp://www.blogger.com/profile/14084229240419289498noreply@blogger.com1tag:blogger.com,1999:blog-433686849088792329.post-74793716647559971452013-08-19T00:26:00.001+03:002013-08-19T00:26:15.949+03:00Teaching Decorum or Davening?The following was shared from a reader about their synagogue's latest attempt to change the atmosphere of the shul. It will be interesting to see what will be the next quick fix - as <a href="http://davenspot.blogspot.co.il/2013/07/is-it-ok-to-talk-during-davening.html">discussed</a>, Dr. Levitz does identify this as one of the less successful attempts to break the "cycle of rebuke, resistance, and resentment". What are your thoughts?<br />
<blockquote class="tr_bq">
As you know, we've been considering ways to improve decorum
in the Main <i>Minyan</i>. One area of concern is the disruption caused by adults and
children coming in and out of the sanctuary during Torah reading and the
Rabbi's drasha.<br />
<br />
To address this issue, starting this <i>Shabbat</i>, we are
going to lock three of the four outer central doors of the
sanctuary (on the main level) during Torah reading and the
drasha. The doors will be locked from the outside only. The doors to the
balcony will remain unlocked at all times.<br />
<br />
During Torah reading and the drasha,
the outer door on the far right (leading to the Main Sanctuary
vestibule) will remain unlocked. The inner side door will be monitored by
a volunteer who will permit adults and children to enter at breaks in the Torah
reading and will let adults in at appropriate points in the drasha. Children
will not be allowed to enter at any time during the drasha, so if your
child is able to sit quietly during the drasha, please have him or her in the
sanctuary before it begins. It is important that children understand this
new practice and we ask that you explain the guidelines to your children.<br />
<br />
Members who need to step out can of course do so at any time
and are asked to use the door on the right as well.<br />
<br />
We would appreciate male volunteers to help us monitor the
side door. The volunteer will sit inside the sanctuary and will therefore not
miss either laining or the drasha</blockquote>
Marc Rosenberghttp://www.blogger.com/profile/14084229240419289498noreply@blogger.com0tag:blogger.com,1999:blog-433686849088792329.post-86803021737361877452013-08-14T21:08:00.001+03:002013-08-14T21:08:17.636+03:00Mazal Tov on Your New Mitzvah<div class="tr_bq">
The following is a thank you note to a friend who invited me to be there when he put on his <i>tefillin </i>for the first time. I know H's awesome parents gave it a lot of thought and hope that he will embrace the spirit and actions of our tradition - I think today was a great first step. </div>
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Dear H - </blockquote>
<blockquote>
Thanks so much for inviting me to join in your <i>minyan</i> this morning, witnessing the first time you wrapped <i>tefillin</i>. I think it is a nice idea to have some practice time before your formal <i>bar-mitzvah</i> to get used to the leather as it is a sometimes difficult . </blockquote>
<blockquote>
After we concluded davening and had some yummy muffins and smoothies, I was biking home and remembered the first time I put on <i>tefillin;</i> the awkward way it wrapped so largely around my hand yet the comforting feeling of having my Dad teaching me how "we do it". But my story took a twist and I rarely used my <i>tefillin </i>except at camp and on a few random events or mornings. That is until my first year of college, and I am proud to say that I haven't missed a day since. </blockquote>
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Don't get me wrong H - I am not trying to obligate or motivate you to wrap every morning. The reason my <i>tefillin </i>streak is 19 years strong is that there was a day I<a href="http://davenspot.blogspot.co.il/2013/06/choose-one-mitzvah-make-it-your-special.html"> chose <b>one <i>mitzvah </i></b>to do perfectly</a>. I remember learning, hearing or reading somewhere, that each person should choose one <i>mitzvah </i>and do it in an exemplary way (<a href="http://www.star-k.com/kashrus/kk-shiluach-hakan.htm">not a radom one like sending away the mother bird</a>). By choosing one everyday act that no matter what, rain or shine, good mood or bad, you will keep that custom alive and imbue it with meaning it will guide you in the years to come. I chose <i>tefillin </i>for many reasons (happy to share in person) - but hope that as you become 'of age' to do <i>mitzvot, </i>you will ponder and acquire one specific <i>mitzvah </i>that will be your hallmark. (funny that I know see that this is <a href="http://m.chabad.org/library/article_cdo/aid/2031028/jewish/The-Mitzvah-Project-Whats-Your-Mitzvah.htm">Chabad's advice</a> for a <i>bar-mitzvah</i> project!) </blockquote>
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I look forward to sharing many good times (and muffins) together in the future. Good luck tomorrow with the wrapping!</blockquote>
Marc Rosenberghttp://www.blogger.com/profile/14084229240419289498noreply@blogger.com0tag:blogger.com,1999:blog-433686849088792329.post-73363066486190685112013-08-10T23:34:00.001+03:002013-08-10T23:34:28.280+03:00Don't Repent - Prepent!<a href="http://labshul.org/">Lab/Shul</a> and TabletMag are launching a new Elul blog - calling it <a href="http://www.tabletmag.com/tag/prepent-5774">Prepent 5774</a>. I encourage you to check it out and share your feedback. Marc Rosenberghttp://www.blogger.com/profile/14084229240419289498noreply@blogger.com0tag:blogger.com,1999:blog-433686849088792329.post-37834461490452289982013-08-06T20:00:00.000+03:002013-08-07T00:33:50.468+03:00Don't Forget to Add...A warm wish to all the readers of the blog, <i>Hodesh Tov</i> - may this the last month of the Jewish year bring you a culmination of your efforts and <i>tefillot</i>! I hope that you didn't miss the 'world day of <i>tefilla</i>" that I read about in <a href="http://www.theyeshivaworld.com/news/General+News/180365/Shevet-Halevy-Calls-for-World-Day-of-Tefilla.html">The Yeshiva World News</a>.<br />
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More important, don't forget to add '<a href="http://www.myjewishlearning.com/holidays/Jewish_Holidays/Rosh_Hashanah/High_Holidays/Elul/Psalm_27.shtml">L'David</a>' - psalm 27 to your <i><a href="http://torahmusings.com/2010/08/elul-ldavid/">tefillot</a></i>. To the Sephardic readers, may your <i>selichot </i>be received!<br />
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Marc Rosenberghttp://www.blogger.com/profile/14084229240419289498noreply@blogger.com0tag:blogger.com,1999:blog-433686849088792329.post-1187664579671358742013-08-05T23:57:00.000+03:002013-08-05T23:57:01.352+03:00Davening with Annoying PeopleA loyal reader of the blog approached me with interesting davening dilemma. He has stopped going to his regular <i>minyan</i>, to the point that the rabbi of the shul called to see if everything was OK. The reason he switched his prayer local was solely because of a particular worshiper who mutters loudly throughout the <i>tefilla</i>. Citing the ongoing disruption, his seemingly need to draw attention to himself - the personal atmosphere became too much for this fellow to tolerate so he switched <i>minyanim</i>. <br />
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Haven't we all experienced this at one time or another.<br />
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I had the pleasure of living in a one <i>minyan </i>town, to which there are many beautiful advantages. However, there was an unfortunate streak of deaths spread out 10 months apart that led to the morning <i>tefilla </i>consistently being led by the most tone-deaf, Hebrew illiterate mumblers for a good few years. It was painful - dentist office painful. I was able to find an antidote from quitting the <i>minyan </i>from the<a href="http://www.pirchei.co.il/specials/ramban/ramban.htm"> Ramban's famous letter to his son</a>:<br />
<blockquote class="tr_bq">
Therefore, I will now explain to you how to always behave
humbly. Speak gently at all times, with your head bowed, your eyes looking down
to the ground and your heart focusing on <i>Hashem</i>. Don't look at the face of the
person to whom you are speaking. <b>Consider everyone as greater than yourself.</b> If
he is wise or rich, you should give him respect. If he is poor and you are
richer -- or wiser -- than he, consider yourself to be more guilty than he, and
that he is more worthy than you, since when he sins it is through error, while
yours is deliberate and you should know better!</blockquote>
I found a way to see these daveners as making a significant contribution to the <i>tefilla</i>, and humbled myself before their off key <i>nusach</i>. Right before <i>Kol Nidre</i> on <i>Yom Kippur</i> we recite a permission, a public calling out of a policy to daven with sinners. "<i>Al Daat HaMakom</i>" <a href="http://www.mishpacha.com/Browse/Article/2482/Straight-From-the-Heart">may have entered</a> the traditional <i>mahzor </i>after the Spanish inquisition and the prevalence of crypto-Jews. However I think it is refreshingly honest of us to recognize that although we are striving for purity and perfection on the holiest of days, we are also among wanton sinners, annoying people, and stiff-necked ideologies. How to pray with annoying people? It's easier said then done. I guess the first step is to ask yourself if you are that person and be the change you want to daven next to in this world. <br />
<br />Marc Rosenberghttp://www.blogger.com/profile/14084229240419289498noreply@blogger.com1tag:blogger.com,1999:blog-433686849088792329.post-32088692000443330992013-08-04T21:43:00.001+03:002013-08-04T21:43:54.861+03:00Learn to Daven - Online!Rabbi Haskel Lookstein, <a href="http://ramaz.org/nusach/">on the Ramaz website</a>, offers significant resources on "How to Daven as a <i>Ba'al Tefilla</i>".<br />
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Another great internet resource for teaching practical <i>tefilla </i>skills is the <a href="http://www.mechonhadar.org/minyan-project">Machon Hadar Minyan Project</a> which has handouts, resources and <i>niggunim </i>(melodies and much more!).Marc Rosenberghttp://www.blogger.com/profile/14084229240419289498noreply@blogger.com0tag:blogger.com,1999:blog-433686849088792329.post-53207676883609334382013-07-31T05:55:00.002+03:002013-07-31T05:55:45.624+03:00Four Aspects of Tefilla that Must be TaughtFor those YET to join the lookjed forum, the following is a response to last week's query by Rabbi Tavi Koslowe who asked for 'Tiered <i>Tefilla </i>Options'. This was written by <a href="http://www.davidderovan.com/?page_id=327">David Devoran</a>:<br />
<blockquote class="tr_bq">
Here
is a recipe for meeting the challenge that you presented. It is not something
you can do overnight. Nevertheless, it is something that will have a long term
affect of Davening in your school and in your community. (If I've
made similar points before on the list, I apologize in advance.) </blockquote>
<blockquote class="tr_bq">
It
probably does not come as a surprise to hear that there are four aspects to
Tefilah that must be taught. They are: </blockquote>
<blockquote class="tr_bq">
<ul>
<li> The meaning of the
Tefilah texts. This includes translating the words for those who are not native
Hebrew speakers, but much much more. This does include making sense out of the
structure of the Tefilot and understanding each section as a whole unit.</li>
<li>The laws – Halachot –
of Tefilah. It is crucial to teach these Halachot the way all Halacha should be
taught: A. The establishment of the principles on which the laws are based. B.
The individual laws – with an emphasis on the practical application.</li>
<li>The proper
environment for Tefilah. If you want to grow a plant, you must have the right
pot, filled with the proper amount of soil. The appropriate nutrients must be
added regularly. The plant must be watered at regular intervals. The same rules
apply to Tefilah.</li>
<li> The fourth aspect of
Tefilah is the experiential one. How are we to experience praying? What are we
supposed to feel?</li>
</ul>
You
do not need me to explain or offer advice regarding the teaching of the meaning
of the Tefilot or about teaching the Halachot of Tefilah. If I’m wrong, please
correct me and I’ll throw my two cents in about those subjects as well. On
the other hand, the third and fourth aspects are worth a word or two.</blockquote>
<blockquote class="tr_bq">
The
right pot for growing Tefilah is a good strong Jewish community. The pot has to
include a community that is Shomer Mitzvot, a community that actively
encourages Mitzvah observance. The pot also includes a home where Mitzvah
observance is important and Jewish values are actively taught. </blockquote>
<blockquote class="tr_bq">
The
proper soil is the Minyan. To prayer properly – with Kavanah, etc. – requires
the proper milieu: A Minyan – big or small – of people who are serious about
their Tefilah, who come to Shul to Daven not to socialize, who Daven with
enthusiasm and concentration. </blockquote>
<blockquote class="tr_bq">
From
time to time, the soil must be watered. The student should see on Shabbat and
especially on the Chagim that an extra effort is put into the Tefilah, namely
the communal singing and the greater effort invested in Davening with Kavanah.
This is what Chazal meant when they said, “We do not stand up to pray (Shemonah
Esray) out of sadness, or laziness, or laughter, or idle speech, or light
headedness, or wasteful talk. Rather, [we stand up to pray] only through the
joy of doing a Mitzvah” (Berachot 31a).<br />
<br />
This
third aspect of teaching prayer is often ignored. And as a result, the teachers
and the “school” complain that the kids don’t want to Daven and that they are
not interested in Davening. Do they see their fathers and mothers Davening with
Kavanah? Where do they Daven on Shabbat? What is the Davening like in their
neighborhood Shul? Do the people socialize during the prayers or do they
“really” Daven? If the pot and the soil are “bad” ( I apologize for the sharp
word) and the proper nutrients are not provided, then how can we expect our
students to pray with enthusiasm, with seriousness and with Kavanah? </blockquote>
<blockquote class="tr_bq">
How
do you change the environment? It is not easy. But it can be done. Form a Sunday morning
Minyan of fathers and sons. Talk to those who attend. Before Davening begins,
take no more than five minutes and explain what you want to accomplish. Set out
the ground rules clearly. Each week teach something new that relates to “how”
to Daven, not the meaning of the words or the Halacha. Rather, teach then
something to do that will enhance the experience of the Tefilah. Explain that
Rome wasn’t built in a day and that it takes time to improve the experience of
Tefilah. </blockquote>
<blockquote class="tr_bq">
Once
you have something going, then you need to select those fathers and sons who
are beginning to Daven more seriously and to go to them personally and ask them
to help form a Shabbat morning Minyan. To prevent this as being viewed as a
breakaway from the main Shul, you need to get the Shul Rabbi’s permission – again
explaining to him the purpose, which is to make people more serious about their
praying. Explain, that over time, these parents and children will be rejoining
the regular Shabbat Minyan. </blockquote>
<blockquote class="tr_bq">
This
Shabbat morning Minyan should be run just like the Sunday morning
one. The first rule is that everyone must come “basically” on time (within
10-15 minutes of the announced starting time). Each week, the first five
minutes are devoted to learning a new way to enhance the performance of the
Tefilah. </blockquote>
<blockquote class="tr_bq">
Only
after this Minyan meets for a month or two and builds a strong prayer
environment – no talking, serious concentration, enthusiastic singing – do you
begin to invite others, fathers and sons and mothers and daughters (who can be
included in the Sunday program as well), to join. Once again, those
“new” participants must be spoken to before coming. They must be primed and be
ready to play by the rules. Over time, all of the students and their parents
can be added. </blockquote>
<blockquote class="tr_bq">
Slowly but surely, you will create a proper prayer environment at school.
Invite the parents who participate on Sundays to join the daily Minyan in
school. All they have to do is come and Daven with the same intensity and
concentration they use on Sundays. These adults will become the living models
that are sorely needed. Ultimately the growing cadre of parents and children
who discover what Tefilah is really about will change the nature of the Minyan
in Shul and in the school. </blockquote>
<blockquote class="tr_bq">
If
you succeed on this level, then you will discover that the students will be
more open to learning about prayer. A person will only show true interest in
learning something that they value. (Yes, kids learn to get good grades and to
get into a good college – but that motivation is extrinsic.) This is
particularly true about Torah, for Torah and Mitzvot require intrinsic
motivation.<br />
<br />
Now
we can move to the next level. Our Day Schools and Yeshivot – on all grade
levels, including post high school levels – do not teach the “experience” of
Mitzvot. We teach our students the laws of prayer. They know which prayer comes
before which and when to stand and when to bow. We teach them the meaning of
the words. But we do not teach them what they should feel when they say the
words. We do not expose them to the necessity of having a true spiritual, God
experience while prayer or while performing any other Mitzvah. </blockquote>
<blockquote class="tr_bq">
A big
part of the problem is that we teachers – along with everyone else – have
become spiritually inured or deadened. Like all other modern people, we rarely
have a true outpouring of emotion. Only when tragedy strikes, heaven forbid, or
on the rare occasion of extreme joy do we actually emote and display our
emotions. As a result, we search for emotion in books and TV and movies and
rock music. Thus, we learn to feel vicariously. </blockquote>
<blockquote class="tr_bq">
Torah
demands that we seek God. God gave us 248 ways – paths – to use to get to Him,
to be with Him, to encounter and experience Him. Prayer is one of the more
potent paths. (Learning Torah is the most potent and quickest way to encounter
God, but that is a different theme that desperately needs to be explored.) </blockquote>
<blockquote class="tr_bq">
So
how do we teach “experience”? We don’t. You cannot tell someone how to feel.
But the Torah commands us to love God! You ask. Yes, but as Reb Menachem Nachum
of Chernobyl explains, we naturally learn how to love another person. We love
our parents or a brother. Then we learn to love a spouse. From the Torah’s
perspective, this is just laying the groundwork to loving God. If you know what
it is to love your wife then you will understand what it takes to love God. </blockquote>
<blockquote class="tr_bq">
This
is why the third aspect – the proper prayer environment – is so important. </blockquote>
<blockquote class="tr_bq">
What
we can teach is what tools to use to achieve the moment of oneness and
encounter with God. Interestingly enough, this is truly what Halacha is all
about. Halacha is not law in a secular sense. Halacha is the means for going
from point A to point B. “Halacha” from Lalechet, to go or to walk. Thus,
Halacha is really a set of tools that a Jew is to use to function as a true
Tzelem Elokim in this world and to reach out and encounter God while living in
this world. Once this is realized and understood, then one’s perspective
regarding Halacha changes. </blockquote>
<blockquote class="tr_bq">
A
two-part guide to teaching “Strategies and Tactics in Improving the Experience
of Prayer” can be found on my web site: <a href="http://www.davidderovan.com/?page_id=327" target="_blank">http://www.davidderovan.com/?page_id=327</a>(The site is devoted to Divray Torah and everything in
freely accessible. Enjoy.) </blockquote>
<blockquote class="tr_bq">
With
those sources in hand you can begin to teach the experience of Tefilah – or how
to enhance the experience.<br />
<br />
In
the end all four aspects must be present simultaneously. Our students must know
what the words mean; they must know the mechanics of Jewish prayer (when do
what); they must have a good solid environment for praying; and they must learn
how to use the available tools to create the moment of God encounter.</blockquote>
Marc Rosenberghttp://www.blogger.com/profile/14084229240419289498noreply@blogger.com0tag:blogger.com,1999:blog-433686849088792329.post-49915463247862859192013-07-29T16:51:00.000+03:002013-07-29T16:51:31.042+03:00Honesty & Davening - Don't Fade AwayPerhaps you have seen the <a href="http://torahmusings.com/2013/07/the-most-important-discussion/?utm_source=twitterfeed&utm_medium=twitter">recent post</a> by <a href="http://articles.sun-sentinel.com/2010-04-20/news/fl-jjps-33goldberg-0421-20100420_1_young-rabbis-assistant-rabbi-rabbi-efrem-goldberg">Rabbi Efrem Goldberg</a> on TorahMusing.com about the "The Most Important Discussions". In his reply a recent online controversy dealing with Biblical criticism in the Orthodox world, Goldberg asks tough meta-questions:<br />
<blockquote class="tr_bq">
Who sets the agenda of the Jewish community? How should we
dedicate our resources, energies, talents, time, and focus? How do we
prioritize our collective to-do list? It seems to me that our agenda is being
set for us by the media, zealots, and what topics attract the most attention on
social media. If we are going to make a dent in fixing the problems in the
orthodox Jewish community, we cannot simply have a reactive agenda, but we must
articulate a proactive one that includes areas that may not seem urgent, but
yet are critically important.</blockquote>
He rattles off a list of important alternate conversations that should be had in our faculty lounges, <i>Shabbat</i> tables, and community meetings. But what I found interesting is the following comment:<br />
<blockquote class="tr_bq">
But let’s be honest. How many Jews do you know who stopped
keeping Shabbos, began eating non-kosher, or entered a relationship with a
non-Jewish woman because they couldn't reconcile the authorship of Exodus and
Deuteronomy? It seems to me many more are walking away because of the issues
that we are not discussing broadly. </blockquote>
I was listening to the Grateful Dead classic "Not Fade Away" and this point really struck me to the core.<br />
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<br />
Written by Buddy Holly, here is a selection of the not so complex lyrics:<br />
<blockquote class="tr_bq">
I wanna tell you how it's gonna be<br />
You're gonna give your love to me<br />
Love that lasts more than one day<br />
Well love is love and not fade away<br />
Well love is love and not fade away</blockquote>
Permit me this leap. The concept of the song is that the love and energy should not fade away. What afterall is the option for love? Either a person could continue to love strong or to choose to stop loving; for most people I think there is a third option and common reality - that feeling fades away (cue another great song, <a href="http://www.youtube.com/watch?v=4fk2prKnYnI">The Thrill is Gone</a>). Our job as educators, parents, teachers and individuals is to inspire our students and children to keep the spark alive and on fire - to make the world a better place and sanctify the Creator's name. <a href="http://davenspot.blogspot.com/2013/06/a-teachers-worst-fear.html">My fear is that the love fade</a>s when students leave school and educational frameworks. Rabbi Goldberg's push to abandon a reactive agenda and focus energies on what is <u>critically important</u> is a call to action. I humbly argue that the 'Not Fade Away' notion is the agency of davening - to be screaming like Mikey Hart and Jerry Garcia - that we won't silently disappear, but with joy and song show our <i>deivkut</i>, clingingness to the cause of Judaism. It is wonderful to see more rabbis and leaders standing up to confront the hard issues we face.Marc Rosenberghttp://www.blogger.com/profile/14084229240419289498noreply@blogger.com0tag:blogger.com,1999:blog-433686849088792329.post-8310641787132915642013-07-28T07:52:00.001+03:002013-07-28T07:52:19.628+03:00The Novelty of Prayer<div class="tr_bq">
Recently I was reading <a href="http://en.wikipedia.org/wiki/A._J._Jacobs">AJ Jacob's</a> book "<a href="http://www.ajjacobs.com/books/yolb.asp">A Year of Living Biblically</a>" - the premise of his book is worthy of reflection for most educators who want to explore religious experiential learning. I wanted to share the following excerpt for it's honesty and relevance:</div>
<blockquote>
Day 169. I've taken a step backward again, spiritually speaking. My faith is fragile. Little things jolt me back to pure agnosticism. All that talk of red heifers and pigeons - that did it. As will a story about a suicide bomber, which reminds me of religion's dark side. Or even a quote like the one from the philosopher interviews in the<i> New York Times</i>, in which he said that ethical monotheism is the single worst idea that humans have come up with. </blockquote>
<blockquote>
If my spiritually could be charted like the NASDAQ, the general trend so far is a gradual rise, but there are many valleys, and I'm in a deep one now. It's making me lazy. I forget to put on my fringes, and I tell myself, well, what's the big deal? I'll put them on tomorrow. </blockquote>
<blockquote>
I'm still praying several times a day, but when I do, I'm sying the words with as much feeling as I give to a Taco Bell drive-through order. I often think of this verse in Isaiah where he lashes out against the Israelite hypocrites: </blockquote>
<blockquote>
Because this people draw near with their mouth<br /> and honor me with their lips,<br /> while their hearts are far from me,<br /> and their fear of me is a commandment of men learned by rote. </blockquote>
<blockquote>
That describes me right now. </blockquote>
<blockquote>
I even find myself being skeptical of those times when my heart <i>was </i>near to God in the last few months. Perhaps it was an illusion. If I prayed to Apollo every day, would I start to feel a connection to Apollo? And what if I'm drawn to spirituality simply because I'm bored of the dry, dusty, rational mind-sey that I've had these many years? I get bored easily. I can't sit through a sequel to a movie because I'm already tired of the characters. Maybe spirituality attracts me for it novelty factor. </blockquote>
Marc Rosenberghttp://www.blogger.com/profile/14084229240419289498noreply@blogger.com0tag:blogger.com,1999:blog-433686849088792329.post-90536082819113596062013-07-23T22:37:00.000+03:002013-07-23T22:37:51.208+03:00Is it OK to Talk during Davening?The following is a long and in-depth looking into why people talk during davening. Written by Irving N. Levitz PhD, it is titled: <a href="http://www.yuschoolpartnership.org/student-support/religion-and-spirituality/70-articles/85-talking-during-tefillahunderstanding-the-phenomenon">Talking During Tefilla: Understanding the Phenomenon</a>? I do NOT recommend that you discuss it during shul (sort of creates a paradox) but it is definitely a worthwhile read.<br />
<br />
The author thoroughly covers the factors that lead to ongoing chatter in shul despite the obvious prohibition - I anecdotal have noticed a direct correlation between shuls that have "no talking" signs prominently displayed the higher amount of chit-chat during the <i>tefilla</i>.<br />
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<br />
While I mostly agree with the proposed steps to change the atmosphere of davening in shuls, I think there is a significant lack of rigor or desire exists to implement them. I also fear that the author agrees with me; note the final sentence:<br />
<blockquote class="tr_bq">
For those who believe that the Final Redemption is dependent
on halachic standards of communal prayer, redemption itself may have to wait
until the collective conscience of the Orthodox community can be awakened to
feel a discomfort with the current norm, and a determination to change it.</blockquote>
I will be thinking of this article every friday night when we chant:<br />
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</div>
<div style="text-align: center;">
<span lang="HE" style="font-family: Arial, sans-serif;">הִתְעורְרִי הִתְעורְרִי</span><span dir="LTR"></span><span dir="LTR"><span dir="LTR"></span> </span></div>
<span lang="HE" style="font-family: "Arial","sans-serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;"><div style="text-align: center;">
<span lang="HE" style="font-family: Arial, sans-serif;">כִּי בָא אורֵךְ קוּמִי אורִי</span><span dir="LTR"></span><span dir="LTR"><span dir="LTR"></span> </span></div>
</span><span lang="HE" style="font-family: "Arial","sans-serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;"><div style="text-align: center;">
<span lang="HE" style="font-family: Arial, sans-serif;">עוּרִי עוּרִי שִׁיר דַּבֵּרִי</span><span dir="LTR"></span><span dir="LTR"><span dir="LTR"></span> </span></div>
</span><span lang="HE" style="font-family: "Arial","sans-serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;"><div style="text-align: center;">
<span lang="HE" style="font-family: Arial, sans-serif;">כְּבוד ה' עָלַיִךְ נִגְלָּהּ</span><span dir="LTR"></span><span dir="LTR"><span dir="LTR"></span> </span></div>
<div style="text-align: center;">
<span dir="LTR"><br /></span></div>
<div style="text-align: center;">
<span dir="LTR">Rouse yourselves, Rouse yourselves</span></div>
<div style="text-align: center;">
<span dir="LTR">Your light is coming, ruse up and shine</span></div>
<div style="text-align: center;">
<span dir="LTR">Awaken! Awaken! Utter a song</span></div>
<div style="text-align: center;">
<span dir="LTR">The glory of Hashem is revealed upon you</span></div>
</span>Marc Rosenberghttp://www.blogger.com/profile/14084229240419289498noreply@blogger.com0tag:blogger.com,1999:blog-433686849088792329.post-29828457344493020932013-07-22T18:06:00.002+03:002013-07-22T18:06:59.955+03:00Why Don't we Pray for Happiness?It's a good question and one that I never noticed much about before. Except for on the High Holy Days, when we say "<i>Simcha b'Artzeka</i>" asking for 'Happiness in our land', there aren't too many places in the <i>siddur </i>where our <i>tefilla</i> requests happiness. <br />
<br />
Someone on <a href="http://judaism.stackexchange.com/questions/29581/why-dont-we-pray-for-happiness-in-the-weekday-amida">Mi Yodeya</a> asked the same question and there are several good opinionated answers there, including one that points to the special nature of <i>Yom Tov</i> that has a joyous element to it.<br />
<br />
To this point, I once heard a great idea by <a href="http://www.aish.com/authors/48865422.html">Nechemia Coopersmith</a> who asked, what is the opposite of happiness? Most people immediately suggested pain or negativity as paradoxical emotions. I remember, now 15 years since I heard this, how he eloquently argued the natural opposite of happiness is the inability to feel anything, total numbness. A marathon athlete or anyone who has a drive or passion for a sport or activity pushes through a difficult period of pain, frustration and negativity. This is a (healthy) part of the process to growth and the exultation of happiness upon crossing the finish line or succeeding to launch a venture is the highest of emotions. Having no feelings is to miss out on emotion, the highs and lows, and to be indifferent to the context and climate around you - a very scary reality. <br />
<br />
Perhaps this is why our <i>tefilla </i>exclude a notion of happiness.Marc Rosenberghttp://www.blogger.com/profile/14084229240419289498noreply@blogger.com0tag:blogger.com,1999:blog-433686849088792329.post-45128204404603072632013-07-21T23:24:00.000+03:002013-07-21T23:24:53.228+03:00Tiered Tefilla OptionsThe following was <a href="http://lookstein.org/lookjed/read.php?1,21847,21847#msg-21847">posted on Lookjed</a> on July 15th asking an important question of educators to reapproach how davening happens in schools. Please share your experiences and ideas:<br />
_____________________________________________<br />
<blockquote class="tr_bq">
As an administrator in a middle school, I am sure I share a
passion and concern with many others to consider new options that might help
engender a more interested and involved connection for our students to have
during <i>Tefillah</i>. While individual programs, speakers and <i>Yemei Iyun</i> have
certainly brought about short term interest, I am eager to touch base with
anyone who has seen or used an approach that has brought about a more sustained
and inherent growth, relative to what they had previously observed. </blockquote>
<blockquote class="tr_bq">
In our school, we are currently considering offering three
tiers of <i>Tefillah </i>options. One would be designed for those students
who feel most ready and capable of being self-motivated throughout <i>Tefillah</i>.
Perhaps there would be 1 teacher on each side of the <i>Mechitza </i>to
facilitate, but the students would really run the <i>Minyan</i>. A 2nd option
would be for the group of ms students who benefit from reminders to open their <i>siddur</i>,
not to have side conversations etc. This group would benefit from the largest
presence of teachers. A 3rd option would be for those students that have real
difficulty or disinterest in the concept of <i>Tefillah </i>and would
possibly benefit from a shortened <i>Tefillah </i>enhanced with more discussions,
readings, etc.<br />If anyone has tried a similar approach and could help guide
our attempt by sharing your successes or challenges met, I would greatly
appreciate it. </blockquote>
<blockquote class="tr_bq">
Tavi Koslowe<br /><a href="mailto:tkoslowe@yeshivatnoam.org" target="_blank">tkoslowe@yeshivatnoam.org</a></blockquote>
<br />
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Marc Rosenberghttp://www.blogger.com/profile/14084229240419289498noreply@blogger.com0tag:blogger.com,1999:blog-433686849088792329.post-33648474473048638642013-07-18T22:20:00.003+03:002013-07-18T22:20:33.100+03:00SefatiSometimes a word or nickname becomes synonymous with an object and a part of our traditional practice. A great example of this in the Jewish world is a <a href="http://shiviti/">shviti </a>- a meditative plaque usually placed in front of the <i>shaliach tzibur </i>in a synagogue.<br />
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjfqHPBiNgWXM7foVrE6V25Fo1AtnUzQNTQvdE4QdSAQ_xLaRl1NcllHyVv9P9FRDaahUHrJQL_FpcRf-wPOo1ooN-87_n4qz7W8bTrulrHgL5v_VRoXX8Sde2Ar9aGFMv9v9TcAPP8B-A/s1600/shviti.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjfqHPBiNgWXM7foVrE6V25Fo1AtnUzQNTQvdE4QdSAQ_xLaRl1NcllHyVv9P9FRDaahUHrJQL_FpcRf-wPOo1ooN-87_n4qz7W8bTrulrHgL5v_VRoXX8Sde2Ar9aGFMv9v9TcAPP8B-A/s1600/shviti.jpg" /></a></div>
Some siddurim have them on inside cover as an place for inspiration or direction and despite the variety of the verses or text on a page, they all have the verse from Psalms 16:8 - "I have set (<i>shiviti</i>) the Lord always before me". <br />
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Today I'd like to offer a similar conceptual leap to share a '<i>sefati</i>' - from the verse that opens every davening:<br />
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<span dir="RTL" lang="HE" style="font-family: "Arial","sans-serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;">אֲדֹנָי שְׂפָתַי תִּפְתָּח וּפִי יַגִּיד תְּהִלָּתֶךָ</span></div>
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Hashem open my lips and let my mouth declare Your Praise</div>
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In reflecting about much of the Jewish political atmosphere around <i>Tisha B'Av</i> I was really reminded about the power of our words. Two <i>Haredi </i>voices <a href="http://www.jewishmediaresources.com/1619/mashiach-did-not-arrive-again">here</a> and <a href="http://www.rabbihorowitz.com/PYes/ArticleDetails.cfm?Book_ID=1728&ThisGroup_ID=238&Type=Article&SID=2">here</a> really pointed out how there is a significant element lacking in the language used between religious Jews - urging great caution and care. With this in mind, and looking forward to the introspective days of <i>Elul </i>and <i>Rosh Hashana</i> (spoiler alert: they are six weeks away), I recommend pausing and asking for some divine help to get the right words out of one's mouth before decrying, criticizing, or even commenting on the public domain. Perhaps if we had that everpresent feeling that a judge or recorder of all of our thoughts and actions was in our very midst - always before me - we would be more careful to make this world a better place. </div>
Marc Rosenberghttp://www.blogger.com/profile/14084229240419289498noreply@blogger.com0tag:blogger.com,1999:blog-433686849088792329.post-16674583003348096582013-07-17T06:00:00.000+03:002013-07-17T06:00:06.165+03:00Will there be Animal Sacrifices in the Third Temple?This is a question my third grader often asks me - I am happy to share <a href="http://www.jpost.com/Jewish-World/Judaism/Ask-the-Rabbi-Making-a-sacrifice">Shlomo Brody's response in the Jpost</a>.<br />
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<span style="font-size: large;"><br /></span>
<span style="font-size: large;">Ask The Rabbi: Making a Sacrifice </span><br />
Shlomo Brody - Published 16/7/2013<br />
<blockquote class="tr_bq">
<span style="font-family: Calibri, sans-serif; font-size: 11pt; line-height: 115%;">Q: Can we pray for the
rebuilding of the Temple without wanting the restoration of animal sacrifices?
Does God really expect us to slaughter animals in the Temple? - H.W., Houston </span></blockquote>
<blockquote class="tr_bq">
<span style="font-family: "Calibri","sans-serif"; font-size: 11.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: Arial; mso-bidi-language: HE; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">A: When I was an active member of Harvard Hillel, I always found it interesting to
compare the various prayer books of the groups that prayed in the same
building. Flipping through them, one could see that the answer to your question
might depend on what siddur you use, as the denominations sharply
disagree over the potential abrogation of animal sacrifices in the messianic
era. In the 19th century, Reform siddurim excised all references to the Temple
and sacrifices, deeming them primitive and uncouth for their progressive
temples (modern synagogues). Recent Conservative siddurim have also omitted
prayers to restore sacrifices, although many allude to them (in the past tense)
within prayers for the rebuilding of the Temple. Orthodox Jews, on the other
hand, continue to pray in numerous contexts for the complete restoration of the
Temple service. This debate relates to a larger question regarding the
abrogation of biblical mitzvot in the messianic era. In his 13 Principles of
Faith, Maimonides (12th century, Spain/Egypt) interpreted the Torah's
prohibition of adding or subtracting commandments (Deuteronomy 4:2) to mean
that following Sinai, even a prophet cannot nullify or add to the 613
commandments. In the messianic era, he asserts, Jews will reinstate all dormant
mitzvot, including Temple sacrifices (Hilchot Melachim 11:1-3). Maimonides
seemingly bases this dogma on a rabbinic assertion that prophets cannot
institute new commandments (Sifra Behukotai 8:7) Nonetheless, as Prof.
Marc Shapiro has shown, a few scholars challenged this dogma. Maimonides' most
important detractors was the esteemed medieval philosopher R. Yosef Albo
(Spain, d. 1444). Albo asserted that the Bible merely prohibits adding or
subtracting to the details of the commandments, fearing that the changes will
stem from foreign influences (Sefer Ha'ikarim 3:14). More fundamentally, he
contended that God always retains the power to change the mitzvot, and that a
bona fide prophet in the messianic era might one day receive such a declaration
(3:19). He further suggested that this is particularly logical with regard to
prohibitions, such as the proscription of consuming certain animal fats, whose
historical logic has expired (3:16). This notion, shared by R. Ya'acov Emden
(18th century, Germany), echoes earlier rabbinic texts that speak of the
nullification of commandments in the messianic era (Nidda 61b, Midrash
Tehillim 146). Interestingly, in Guide for the Perplexed, Maimonides
stated that God only permitted animal sacrifices because the Israelites could
not easily abandon the idolatrous religious culture of Egypt (3:32). Rather
than banning them, God regulated the sacrifices, ordaining that they be
directed exclusively toward Him and performed under specific circumstances.
Comparing them to breast milk that a baby needs before eating on her own,
Maimonides implies that the Jewish people will ultimately be weaned from
sacrifices toward a different form of worship. This position seems to
contradict the above-cited Maimonidean vision of an unchanged Halacha in the
messianic era, and scholars have spilled much ink trying to resolve this
tension. Moreover, Maimonides was severely criticized by the prominent legalist
and exegete Nahmanides (13th century, Spain), who contended that animal
sacrifices contain integral value, as seen from the fact that Abel, Noah and
Abraham offered sacrifices long before the Israelites descended to Egypt
(Leviticus 1:9). Nahmanides further asserted that sacrifices have integral
meaning and mystical significance, a position shared by many classic rabbinic
figures. Zionism renewed interest in this topic, even as the issue remained
entirely theoretical. Though the majority of Orthodox rabbis continue to
believe in the restoration of sacrifices in a rebuilt Temple, two prominent
religious Zionist rabbis, R. Abraham I. Kook (d. 1935) and R. Haim D. Halevi
(d.1998), both asserted that at some point in the messianic era, Jews will only
offer sacrifices from grains, but not from animals. This position resonates
with a rabbinic dictum that with the exception of the thanksgiving offering,
sacrifices will be nullified in the messianic era (Leviticus Rabba 9:7),
although this passage has been differently interpreted by others. One less
prominent yet fascinating American rabbi, R. Haim Hirschensohn (d. 1935), went
further, contending that modern religious Jews will not be able to adapt to the
sacrificial culture and that therefore a future Temple will not restore
sacrifices. Interestingly, R. Kook himself ostracized R. Hirschensohn, claiming
that he was overly influenced by Western thought, and that it was preferable to
believe that the complete sacrificial order will be restored (Igrot Hare'iya 4:994).
In a separate essay promoting vegetarianism, R. Kook further challenged modern
critics of sacrifices for hypocritically failing to abstain from slaughtering
animals for their mundane dietary needs. This intricate array of factors makes
this a fascinating topic in Judaism's vision for the future of religious
worship. </span></blockquote>
<blockquote class="tr_bq">
<span style="font-family: "Calibri","sans-serif"; font-size: 11.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: Arial; mso-bidi-language: HE; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">The writer, editor of TraditionOnline.org, teaches at Yeshivat
Hakotel and is pursuing a doctorate in Jewish philosophy in Hebrew University. JPostRabbi@yahoo.com</span></blockquote>
Marc Rosenberghttp://www.blogger.com/profile/14084229240419289498noreply@blogger.com0