DOCSLIB.ORG

PARSHA INSIGHTS by Rabbi Yaakov Asher Sinclair

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
PARSHA INSIGHTS by Rabbi Yaakov Asher Sinclair SHABBAT PARSHAT VAYECHI 13 TEVET. 5779 – DECEMBER 21, 2018 VOL. 26 NO. 10 PARSHA INSIGHTS by Rabbi Yaakov Asher Sinclair With the Help of Heaven “And Yaakov lived in the land of Egypt…” (47:28) he Boycott, Divestment and Sanctions Land of Goshen. In spite of all of Yosef’s public movement is a global campaign promoting service to Egypt, rescuing the country from the ravages Tvarious forms of boycott against Israel until it of a world-wide famine and skillfully navigating Egypt meets what the campaign describes as "[Israel's] to a position of unrivalled prominence and power, we obligations under international law", defined as learn in the very first sentences of the book of Exodus withdrawal from the occupied territories, removal of that “a new king arose of Egypt, who did not know the separation barrier in the West Bank, full equality Yosef.” (1:8) Here is the archetypal source of the for Arab-Palestinian citizens of Israel, and promotion amnesia shown by host nations to their Jewish of the right of return of Palestinian refugees. citizens: They welcome our skills and industriousness Voices against the BDS movement claim that it judges and then turn around and say, “Yeah, but what have the State of Israel with standards different from those you done for us lately?” used to judge other political situations. For example, What causes this amnesia? Charles Krauthammer wrote: "Israel is the world's only 210 years later, when Moshe leads the Jewish People Jewish state. To apply to the state of the Jews a double out of Egypt, they were immersed in idol worship. standard that you apply to none other, to judge one Clearly this did not happen overnight. In fact, from people in a way you judge no other, to single out that the moment the Jewish People entered Egypt, the one people for condemnation and isolation — is to effect of the spiritual impurity of that land started its engage in a gross act of discrimination." Retired work. Slowly but very surely it took its toll, and the Harvard Law Professor Alan Dershowitz compares the Jewish people started to forget Who it is that helps way BDS proponents "single-out" Israel for its human and guards them. rights violations with the way Harvard president A. Lawrence Lowell defended his decision to impose anti- When we write a letter or an essay or even a list or a Jewish quotas in the beginning of the 20th century. drawing, we put an abbreviation of three letters either When asked why there should be a quota on Jews, in Hebrew or English in the top right-hand corner of Lowell replied, "Jews cheat." When reminded that the paper. We write BS”D, meaning B’sayatta Christians cheat too, Lowell responded, "You're d’Shamaya, which is the Aramaic for “with the help of changing the subject. We are talking about Jews now.” Heaven”. We declare that everything that we can write, think or create comes only with the help of In this week’s Torah portion the quintessential exile Heaven. of the Jewish People into Egypt reaches its conclusion with Yaakov and all his family firmly domiciled in the When a Jew forgets from where his help comes, BS”D will turn into BD”S. www.ohr.edu 1 TALMUD TIPS by Rabbi Moshe Newman Chullin 9-15 Best Foot Forward “From where do we learn that principle that the Rabbis taught us that we should establish an item on its chazaka?” he principle of chazaka mentioned here in the gemara unchanged unless known to be otherwise — and this shows the instructs us to keep the status quo of an item intact in a source and application of the Torah principle of chazaka. Tcase when we have doubt as to whether its status has A question is raised by Rabbi Acha bar Yaakov, that perhaps changed for some reason. The reader may find it helpful the Torah is speaking about the kohen walking out of the house to view this Torah’s rule for deciding the halachic status of an backwards. In this manner the kohen is able to view the spot and item in a way that is perhaps similar to Newton’s First Law of ensure it did not change time even while he was exiting the Motion: “An object either remains at rest or continues to move at house. Therefore Rabbi Acha bar Yaakov contends that we a constant velocity, unless acted upon by a force.” Of course it is cannot learn the principle of chazaka from this section of the not the same, and I intend it only as a teaching aid to compare Torah. this fascinating principle to a well-known law of physics. The Sage Abayei, however, answers this question is two ways: Chazaka (lit. “holding”) is a Torah principle, despite the First of all, walking backwards does not fulfill the requirement of somewhat cryptic way it is mentioned on our daf, “From where the exiting — va’yeitzei — in the verse. In addition, even if it is a do we learn that principle that the Rabbis taught us….” However, it proper fulfillment of exiting, we still would need to rely on is clear from the fact that the Sages of the Oral Law ask for its chazaka in the event that the spot is behind the door, in a place (Torah) source, that it is indeed a Torah concept. Our sugya seeks he cannot keep in his view even if he walks out backward. the source for it in the Written Law. The Sage Rava takes issue with both answers that Abayei The source for chazaka in the Torah that our gemara suggests, stated. Regarding Abayei’s first point, Rava teaches that we find debates, and then finally accepts, is the case of a house afflicted that the kohen gadol fulfills his requirement to exit (v’yatza in with tzara’at. This means that the house is “plagued” with a Vayikra 15:24) the Holy of Holies on Yom Kippur by walking out certain spot or spots on the inside, as described in the Torah. backwards. This is taught in a mishna, that “his exit is like his The upshot of the presence of tzara’at in a house renders the entrance”, i.e. he exits while facing the Holy of Holies, walking house and the contents as being tamei (a halachic status of backwards. (Rava also addresses Abayei’s second point, as taught spiritual and ritual impurity). This affliction of tzara’at is often in the gemara.) poorly translated as “leprosy” and was applicable, as the Torah Tosefot raises a question regarding a backwards entry into a teaches, to clothing and people as well as houses, although this bayit hamenuga. The gemara in Tractate Shavuot (17b) states that “disease” of tzara’at is not applicable today. We are taught that it although one who enters this house becomes tamei, if he does so was inflicted from Above as a punishment for negative and in a backwards manner he does not become tamei. Why should slanderous speech by the item’s owner. this differ from the way we view the exit of the kohen gadol? A house that is suspected of having a spot that would render it Tosefot answers that there is a distinction between entering and a bayit ha’menuga — a house afflicted in this manner — must be exiting. Entering is proper and normal only when done in a inspected by a kohen, who decides its status after entering the forward manner. Exiting, however, is considered normal also house and viewing the nega (spot). Only a kohen can condemn the when done backward, as is the manner of a student taking leave house and rule that it is tamei. of his teacher. In our day, in fact, it is the widespread custom for The Torah states the manner in which the kohen concludes his one who is departing the Kotel to walk away backward, while still examination of the house before pronouncing it tamei: “Then the facing this place where the Divine Presence resides. In a similar kohen will go out of the house to the entrance of the house…” manner, we take three steps backwards from the intimate setting (Vayikra 14:38) Rabbi Shmuel bar Nachmani said in the name of of being before the King of kings in His palace at the conclusion Rabbi Yonatan, “Perhaps while the kohen was walking out of the of each “silent” amida prayer. house the spot diminished in size to be less than the minimum measure and is therefore not an issue?” Since we see that the Chullin 10b Torah is not concerned with this possibility, he concludes, it must be that the Torah relies on the assumption that the size is www.ohr.edu 2 PARSHA Q & A 1. Why is kindness towards the dead called “chesed shel 11. What congregation from Yaakov’s offspring did emet” – kindness of truth? Yaakov not want to be associated with? 2. Give three reasons Yaakov didn’t want to be buried in 12. What did Yehuda do after he heard Yaakov rebuke Egypt. Reuven, Shimon and Levi? Why? 3. How do you treat a “fox in his time” (i.e. a commoner 13. What does milk do to teeth? who rules)? 14. Why is Yissachar like a “strong boned donkey”? 4. “When I was coming from Padan, Rachel died on 15. With what resource did both Yaakov and Moshe bless me….. I buried her there on the way to Efrat…” Why Asher? did Yaakov say this to Yosef? 16.
Load more

Recommended publications
  • The Price of Tea in China We've Done This Topic Before; We're Doing It Again
    e"dl zyxt zay izrwªga-xda e"qyz xii` a"k May 19•20, '06 This Shabbat is the 229th day (of 354); the 33rd Shabbat (of 50) of 5766 • We read/learn the FIFTH perek of Pirkei Avot `:dk `xwie lr i"yx ?i©piq¦ xd© l¤v`¥ dH¨n¦ W§ o©i§pr¦ dn¨ The Price of Tea in China We've done this topic before; we're doing it again. A little differently, but again. And don't be surprised to see it every once in a while, each time A weekly feature of Torah Tidbits to help clarify practical dressed up differently, but essentially making the same point. Why the focus? and conceptual aspects of the Jewish Calendar, thereby Because the more Jews who get this point • and do something about it • thebetter fulfilling the mitzva of HaChodesh HaZeh Lachem... better things will be for Klal Yisrael and the closer we will be to the Geula. Clarification: [Bold statement, but I believe it with all my heart and soul • PC.] When Yom HaAtzmaut One of the colloquial expressions for "What does one thing have to do withfalls on Friday or Shabbat, the other?" is "What does that have to do with the price of tea (or rice) itin is pulled back to Thursday, lock•stock•and• China?" Hence, the title of this Lead Tidbit. If you look a little above the title barrel. That means not (in the hard copy or PDF version of TT), you will see the famous quote fromonly national ceremonies, observances, and festivi• Rashi, what does Shmita have to do with Har Sinai? The question is prompted ties, but davening and any other aspects by the unusual introductory pasuk, which instead of just saying, And G•dof a religious nature.
    [Show full text]
  • Paying for Unused Articles by Freelance Writers and Journalists
    Paying for Unused Articles by Freelance Writers and Journalists Rav Chaim Weg June 10, 2020 Case: A freelance writer was approached by several editors of a publication prior to the spread of Covid-19 to write some time-sensitive articles, such as spending Yom Tov in hotels, issues of safety during Lag B’omer trips, and having small weddings vs. large weddings. However, after these articles were written, the publication could not use them anymore since the subjects were entirely irrelevant due to the restrictions and lockdowns imposed because of Covid-19. Question: Who is responsible to bear the brunt of the financial loss in this case? Must the editors who hired the writer bear the loss and pay the writer the full agreed upon fee, or does the writer bear the loss and not receive payment for his work? Answer: We can analyze this case using the halachic principles of sechirus poalim, employee-employer relations, since the editor hired the writer to write the article. The Shulchan Aruch discusses two general types of models of sechirus poalim. The first one is where the employee is paid by the hour. In this case, if the employee works for a certain number of hours, he must be paid for his work, regardless of whether the employer actually benefits from the work or not. Therefore, the Shulchan Aruch states that even if someone hires another to work on an ownerless field or a field belonging to someone else, he must pay the employee for his labor. The second scenario discussed is that of a kablan, one who is paid by the job.
    [Show full text]
  • The-Forum-Brochure-2018.Pdf
    Saturday, February 10, 2018 • 7:30pm 26 Sh’vat, 5778 Havdallah: 7:45pm Katz JCC • 1301 Springdale Road • Cherry Hill, NJ Choose Classes & Register Online: katzjcc.org/forum $18 in advance / $25 at the door Advance registration is recommended, space is limited. Event Sponsor Gold Sponsor Silver Sponsors Alan & Helene In Honor of Rebbetzin Dinie Blumenfeld Mangel The Forum is made possible through the Community Shark Tank initiative of the Jewish Federation of Southern NJ and presented in partnership by: SESSION I: 8-8:45pm Hamantaschen Baking Hot Bench: You Be the Judge Debi Epstein, Congregation Sons of Israel / Mikvah Ohel Leah Shira Katz Scanlon, AJC, Jewish Community Relations Council Sweeten your celebration with new and different styles and fillings Share values, discuss ethics and take a first look into the Talmud, the while reviewing some of the timeless lessons of Purim with this codes and the wisdom of the Jewish legal process. Think you have all interactive and fun baking demo. the answers? You be the Judge! Jewish Learning Meets STEM: More Humor in the Talmud Hands-On Rituals For All Types Of Learners Rabbi Boaz Marmon, Temple Sinai Eliana Seltzer, Sherri Quinterro and Helene Sterling, Kellman Same title, new jokes! Investigate whether the Talmud/Talmudic Brown Academy figures are deliberately funny in spots or whether we sometimes Join the KBA teachers where ancient rituals and texts meet computer laugh at serious business. Either way, learn some Talmudic Rabbinic animated design software and 3D printers. Through discussion and tales that will certainly make you laugh and think. hands on learning, discover new ways of personalizing Jewish mitzvot.
    [Show full text]
  • TZNIUT – a RESPONSE to RABBI KLAPPER's ESSAY by Miriam Gedwiser It Is by Now a Sad Truism That the Battle for the Public
    TZNIUT – A RESPONSE TO RABBI KLAPPER’S ESSAY by Miriam Gedwiser It is by now a sad truism that the battle for the public sphere in Israel has a way of being waged over women's bodies. Equally predictable is the rush of Sensible People to rescue both their own credibility and that of the Torah by disclaiming the “extremists.” But I cannot help but wonder whether these problems are really "theirs" alone. Are the restrictions that I observe – on what I may wear, on where I may sit – different in kind, or just in degree, from the repression everyone seems to love to hate? Several rabbis, including teachers and friends of mine, have thrown in their two cents about what tzniut "really" is and how the desire for invisible women shared by spitting zealots and their better-mannered sympathizers is not Torah-true. My teacher, Rabbi Aryeh Klapper, for example, attempts to show that tzniut is a “dynamic” value meant to limit unnecessary self-exposure and to preserve intimacy and the integrity of personal space, but is not to be used by one person to prevent another “from living a normal fulfilling human life.” I appreciate his and others' efforts, but have been uniformly left with the feeling that they are asking the wrong question (“why is spitting on girls not in comportment with true tznius?”), and thus arriving at an unsatisfying answer. In this response to Rabbi Klapper's essay, I hope to show how I think this conversation should be redirected. * * * As a teenager my typical shabbat morning involved davening at the hashkamah minyan and then learning in the beit midrash until the main minyan finished.
    [Show full text]
  • A Jewish Law Perspective Steven H
    Notre Dame Journal of Law, Ethics & Public Policy Volume 14 Article 12 Issue 1 Symposium on Ethics February 2014 The Attorney-Client Relationship: A Jewish Law Perspective Steven H. Resnicoff Follow this and additional works at: http://scholarship.law.nd.edu/ndjlepp Recommended Citation Steven H. Resnicoff, The Attorney-Client Relationship: A Jewish Law Perspective, 14 Notre Dame J.L. Ethics & Pub. Pol'y 349 (2000). Available at: http://scholarship.law.nd.edu/ndjlepp/vol14/iss1/12 This Article is brought to you for free and open access by the Notre Dame Journal of Law, Ethics & Public Policy at NDLScholarship. It has been accepted for inclusion in Notre Dame Journal of Law, Ethics & Public Policy by an authorized administrator of NDLScholarship. For more information, please contact [email protected]. THE ATTORNEY-CLIENT RELATIONSHIP: A JEWISH LAW PERSPECTIVE STEVEN H. RESNICOFF* Professors Thomas L. Shaffer and Robert F. Cochran, Jr., describe four models for approaching moral choices in the attor- ney-client context.1 These paradigms portray the practitioner as (1) godfather, (2) hired gun, (3) guru, or (4) friend. They prin- cipally differ as to the extent to which the attorney, rather than the client, controls the relationship and the degree to which the interests of persons other than the 2 client are considered important. As godfather, the lawyer perceives the client's narrowly defined interests as paramount and does "whatever it takes," irre- spective of the impact on others, to promote such interests. The godfather attorney pursues this path without even consulting the client concerning ethical qualms. The hired gun approach simi- larly accepts the client's interests as the sole barometer of suc- cess.
    [Show full text]
  • Rabbi David Wolkenfeld Conversion Curriculum Last Updated February 2016
    Rabbi David Wolkenfeld Conversion Curriculum Last Updated February 2016 I. History of Torah and Halakhah ​ A. Pre-Sinai B. Sinai (Oral and Written revelation) C. Midrash Halakha / Midrash Aggada (d’oraita, d’rabbanan) ​ ​ ​ D. Writing down the Oral Tradition E. End of Ordination; new calendar F. Mishnah/Gemara/ (tana’im, amora’im) ​ ​ ​ ​ ​ ​ ​ ​ G. Gaonic System H. Rishonim (Codes and Commentary) ​ ​ I. Acharonim (Codes and Commentary) ​ ​ J. Contemporary (Responsa literature) ​ ​ Readings: Jay M. Harris, “How Do We Know This?” Benjamin Lau, “The Sages.” Pirkei Avot, Chapter 1 II. Shabbat ​ A. Zachor - Remember (Positive mitzvot of Shabbat) ​ ​ ​ ​ 1. Kiddush ​ 2. Havdalah ​ 3. Kavod Shabbat ​ 4. Oneg Shabbat ​ 5. The Shabbat meal, (Shalom Aleichem, Eishet Hayil, zemirot) ​ ​ B. Shamor - Protect (Negative mitzvot of Shabbat) ​ ​ ​ ​ 1. Definition of Melakhah (task) (Mishkan: method and goal) ​ ​ ​ ​ 2. De’oriyta – Biblical prohibitions - Avot (Central Categories) and Toldot ​ ​ ​ ​ ​ (sub-categories) 3. Derabbanan – Rabbinic prohibitions ​ ​ 4. Muktzeh – Items which are “set aside” from Shabbat use ​ ​ 5. Cooking on Shabbat and preparing warm foods. 6. ‘MiMtzo Cheftzecha veDaber Davar’ – ‘Not to pursue your needs, or speak your ​ ​ speech’ 7. Tirchah - Strain and “Shabbaton” in Ramban ​ ​ ​ ​ 8. Transport between areas on Shabbat 9. Techum C. Communal (Shul, Musaf, Keriat haTorah) Readings: A.J. Heschel, “The Sabbath.” Rabbi Neuwirth, “Shemirath Shabbath” Rabbi Melamed “The ​ ​ ​ ​ ​ Laws of Shabbat” III. Holidays A. Sanctity of Time 1. Sanhedrin sanctifies time; 'Tikriu Atem' ​ ​ 2. Each day has a defined nature, annually; time is spiral, not linear 3. Re-experienced; 'L’harot et atzmo' ​ ​ B. Calendar 1. The court-designated New Moon - Kiddush haChodesh Al Pi Beit Din ​ 2.
    [Show full text]
  • Jewish Ethics of Employee Treatment and Communal Responsibility
    DANI PASSOW Jewish Ethics of Employee Treatment and Communal Responsibility Introduction THERE IS AMPLE EVIDENCE that the current system implementing labor laws is flawed. Consider the following facts from a recent study entitled, “Broken Laws, Unprotected Workers” that presents findings about surveyed restau- rant workers in New York, Chicago, and Los Angeles. ! 76 percent of restaurant employees surveyed who worked more than 40 hours a week did not receive overtime as required by fed- eral law. ! 26 percent received below minimum wage. ! 86 percent of workers did not receive full meal breaks when working a minimum number of consecutive hours. ! A full 69 percent received no breaks whatsoever or had their breaks shortened by their employers. ! 30 percent of tipped employees, whose minimum wage is signif- icantly less than non-tipped employees, failed to receive even that reduced minimum wage. 12 percent had some tips stolen by their employers.1 20 percent of those surveyed spoke up and complained to their employ- ers. Of these, nearly half, 43 percent, were the victims of illegal retaliatory measures: their employers fired or suspended them, cut their wages, or DANI PASSOW is a third year rabbinical student at Yeshivat Chovevei Torah, where he is also a Wexner Graduate Fellow. Dani is also the former director of Uri L’Tzedek’s Tav HaYosher. This essay was the recipient of the 2010 Whizin Prize for best essay by a rabbinical on the subject of contemporary Jewish ethics. 1 2 Milin Havivin threatened to call immigration authorities. As a result of fear created by such measures, 20 percent of those polled failed to complain even though they worked in dangerous conditions or did not receive minimum wage.2 Such flagrant abuses of law and justice demand that we question to what extent our own tradition requires communal responsibility, outside of the current enforcement structure, to ensure that the eating establishments we patronize adhere to legal standards of employee treatment.
    [Show full text]
  • Physician Assisted Suicide Under Jewish Law
    DePaul Journal of Health Care Law Volume 1 Issue 3 Spring 1997: Symposium - Physician- Article 6 Assisted Suicide November 2015 Physician Assisted Suicide Under Jewish Law Steven H. Resnicoff Follow this and additional works at: https://via.library.depaul.edu/jhcl Recommended Citation Steven H. Resnicoff, Physician Assisted Suicide Under Jewish Law, 1 DePaul J. Health Care L. 589 (1997) Available at: https://via.library.depaul.edu/jhcl/vol1/iss3/6 This Article is brought to you for free and open access by the College of Law at Via Sapientiae. It has been accepted for inclusion in DePaul Journal of Health Care Law by an authorized editor of Via Sapientiae. For more information, please contact [email protected]. PHYSICIAN ASSISTED SUICIDE UNDER JEWISH LAW Steven H. Resnicoffj This Article endeavors to analyze physician-assisted suicide through the prism of Jewish law.2 Of course, to establish the scope of this inquiry, it is essential to examine the underlying terminology. An understanding of "physician-assisted suicide" requires appreciation of at least three preliminary concepts: suicide; assistance; and physician. "Suicide" has been defined as "self-destruction; the deliberate termination of one's own life."3 Because one obviously must be alive4 to commit suicide, the criteria Jewish law uses to determine whether one is 1Professor of Law, DePaul University College of Law. B.A., Princeton University, 1974; J.D., Yale Law School, 1978; Rabbinic Degree, Beth Medrash Govoha, 1983; Chair Elect of the Jewish Law Section of the Assoiciation of American Law Schools. The author is grateful to Rabbi J. David Bleich for his generous comments and advice regarding this article.
    [Show full text]
  • The-Law-Of-The-Land-Is-The-Law (Shavuot)
    Sat 19 May 2018 / 5 Sivan 5778 B”H Dr Maurice M. Mizrahi Congregation Adat Reyim Tikkun Lel Shavuot study session The Law of the Land is the Law Introduction 3,500 years ago, on the first Shavuot, the Jews received the Torah on Mount Sinai. Then they lived for 1,000 years in the Land of Israel, masters of their own destiny, under the laws of the Torah. Then they were defeated and exiled to Babylon. What to do in a foreign land? The prophet Jeremiah told them in a letter: And seek the peace of the city where I have caused you to be carried away captives, and pray to the Lord for it, for in its peace shall you have peace. [Jeremiah 29:7] They came back 70 years later and rebuilt the Temple, and for some 500 years they continued to live in the Land, but under foreign domination. Nevertheless, the Mishna told them: Pray for the welfare of the government, because without the fear of the government, each man would swallow up his neighbor alive. [Avot 3:2] Law and order are needed even if from malevolent and oppressive rulers. (Prayers for the government are the norm in Jewish services. In Egypt, we prayed for Nasser, in the presence of the official spy who came to services! And when the rabbi concluded with "HaNasi Gamal Abdel Nasser", everyone lustily responded "Amen!!") Nevertheless, the occupiers allowed us to rule ourselves according to Jewish law. But after the Bar Kochba revolt in 135 CE, the Romans expelled most Jews from the land and the Diaspora began.
    [Show full text]
  • Lifnei Iver Issues
    5778 - dbhbn ovrct [email protected] 1 sxc HALACHIC AND HASHKAFIC ISSUES IN CONTEMPORARY SOCIETY 67 - MISGUIDING OTHERS MODERN ‘LIFNEI IVER’ QUESTIONS - PART 1 OU ISRAEL CENTER - FALL 2017 Consider the following questions 1: • Inviting those who will drive on Shabbat to attend an educational Shabbaton or a family simcha. • Giving directions to a Jewish driver on Shabbat. • Making Jewish drivers stop on Shabbat so you can cross the road. • Handing over a job (eg printing, sewing) which will be done on Shabbat by a Jewish worker. • Giving a bar-mitzvah gift in a place with no Eruv. • Hiring a babysitter or madrich for Shabbat in such a way that they will be earning ‘schar Shabbat’. • Printing source sheets containing Shem Hashem when they will be thrown in the garbage. • Buying cigarettes for a parent or friend. • Paying a contractor/worker who you suspect is not paying taxes. • A rabbi officiating at a wedding where the couple will not keep taharat hamishpacha. • Renting out a catering hall for a function with mixed dancing or non-kosher catering. • Selling meat to Jews during the 9 days. • Selling non-kosher meat to non-religious Jews. • Selling clothes with shaatnez to non-religious Jews. • Selling/serving food to those who will not wash, bentch or make berachot. • Getting a non-kosher lunch for a non-religious Jewish boss. • Letting someone else copy your homework to get higher marks in a test. • Selling clothes which are not tzanua or giving them away to friends who are non-observant. • Smacking a child who may hit back.
    [Show full text]
  • B'nai Mitzvah Handbook
    Ohef Sholom Temple 2020 Edition Rabbi Rosalin Mandelberg Cantor Jennifer Rueben Kitty Wolf, RJE Religious School Director 2 The Ohef Sholom teachers and clergy are committed to spending the time and resources toward the education of young Jewish people. In return, they expect the participation and commitment of the family to Jewish learning. We understand that some children and families have special needs or circumstances that must be considered. We encourage you to express any concerns to our Rabbi or our Cantor or Director of Education & Engagement, so that we can help to make your child’s Bar/Bat Mitzvah experience a meaningful and rewarding one. PARENTS’ ROLE Parents and other guardians can help make the Bar/Bat Mitzvah ceremony a beautiful and memorable one. If the ceremony is to be truly meaningful, parents must become partners in the process by stressing the importance of learning, supporting the commitment to study beyond the celebration, and by reviewing work with the students at home. The meaning of becoming a Bar/Bat Mitzvah is enduring only if it takes place within a context of continued Jewish growth. Being a Bat or Bar Mitzvah is not the experience of a lifetime. It is a lifetime experience-a state of being that remains with us throughout our lives. Parents should convey to their children by their actions and words that the ceremony is not the end of Jewish education but a major step along the path of lifelong Jewish learning and living. Indeed, the true measure of performance comes not on the day one becomes a Bat or Bar Mitzvah but in the preparation and days that follow.
    [Show full text]
  • The Torah U-Madda Journal Devoted to the Interaction Between Torah and General Culture
    THE TORAH U-MADDA JOUR NAL DEVOTED TO THE INTERACTION BETWEEN JUDAISM AND GENERAL CULTURE EDITOR : DAVID SHATZ EDITORIAL ASSISTANT : MEIRA MINTZ FOUNDING EDITOR : JACOB J. SCHACTER , 1989–1999 VOLUME EIGHTEEN • 2020-21 The Torah u-Madda Journal Devoted to the interaction between Torah and general culture. Copyright © 2021 Rabbi Isaac Elchanan Theological Seminary, an affiliate of Yeshiva University. David Shatz, Editor Meira Mintz, Editorial Assistant Jacob J. Schacter, Founding Editor A publication of The Torah u-Madda Project Max Stern Division of Communal Services Center for the Jewish Future Yeshiva University 500 West 185th Street New York, NY 10033 The Torah u-Madda Project gratefully acknowledges the support of the Joseph J. and Bertha K. Green Memorial Fund at the Rabbi Isaac Elchanan Theological Seminary. The Torah u-Madda Journal publishes articles that either (1) address the question of Judaism’s relationship to general culture, whether in the broad sense or in the context of a specific discipline or field; or (2) exemplify the integration of Jewish and general knowledge in the treat - ment of a specific topic. Correspondence should be sent to Dr. David Shatz at [email protected]. Back issues of the journal are available online at www.yutorah.org. Design and production by David Olivestone PRINTED IN THE UNITED STATES OF AMERICA p This issue is dedicated in memory of Rabbi Dr. Norman Lamm and Mrs. Mindella Lamm הרב נחום בן מאיר שמואל ופעריל מינדל בת שלום וטויבע העסא ת u נ u צ u ב u ה p A A q q Rabbi Dr. Norman Lamm zz.
    [Show full text]