DOCSLIB.ORG

China and the Answer to the Last Quiz,Some Highlights of the Mossad

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
China and the Answer to the Last Quiz,Some Highlights of the Mossad China and the Answer to the Last Quiz China and the Answer to the Last Quiz Marc B. Shapiro I recently returned from China and one of my friends asked me if during my time there I found anything of relevance to the Seforim Blog. He did not mean the comment seriously, but in fact I did find something. Whenever I am in synagogues I make a point of examining their collection of books, as you never know what you might come across. In Beijing I was at the fabulous Chabad House and I found something that will be of interest to Seforim Blog readers. Before getting to that I need to mention that my time in Beijing was made doubly special as I was able to spend Shabbat with Rabbi Dr. Dror Fixler. In addition to being an outstanding award-winning scientist, he is also a fine Judaic scholar. Among his important publications are new translations from the Arabic of Maimonides’ commentary on the Mishnah to tractates Berakhot, Peah, and Avodah Zarah. Each volume is accompanied by Fixler’s learned notes. Fixler has also published numerous articles on various Torah themes, including on practical halakhic matters. See here. Fixler is a student of R. Nachum Eliezer Rabinovitch, and I used some of the time we were together to clarify the details of R. Rabinovitch’s position that there is no halakhic prohibition in using an electronic key card on Shabbat,[1] or in walking through a door that opens electronically, or even using an electronic faucet where the water comes out when you put your hand under it. Without getting into the halakhic details, I think one thing is sure, namely, that the future will bring more such lenient decisions in this area. The changing circumstances of modern life will create enormous pressure for lenient decisions, as modern technology which helps us in so many ways also creates many problems regarding Shabbat. For example, how long until it will be impossible to access an apartment building in New York and other big cities without using a key card? The day is probably coming when private apartment doors will also use key cards, not to mention numerous other such Shabbat-problematic technological advances that will be unavoidable aspects of life in the future. Therefore, I believe that some future poskim will return to R. Shlomo Zalman Auerbach’s position that if there is no creation of heat or light, then technically there is no violation of Shabbat. Getting back to the matter of seforim, while looking through the books at the Chabad House I saw Birkat Yadi by R. Joseph Judah Dana. I had never before seen this book and it is not found on Otzar ha- Chochmah. Pasted on the inside cover is the following. (Unfortunately, the pictures I took came out blue on my phone.) The book the editor, Prof. Joseph Dana, is referring to isTzofeh Penei Damesek. Here is the title page. Without getting into the accusation of plagiarism, there is something that is noteworthy about Tzofeh Penei Damesek, namely, that included among the approbations from great rabbis is a lengthy letter from Professor José Faur. Let me share one other interesting thing about my recent trip to Beijing. It isn’t related to seforim but was of great interest to my colleagues at the University of Scranton, which is a Jesuit university. The Friday night before arriving in Beijing I was in Hong Kong and learned that one of the people I was talking to at dinner shared my interest in Matteo Ricci (1552-1610), the famous Jesuit missionary to China. This man told me that years before he had visited Ricci’s grave and that it was worthwhile for me go see it. There is actually a Jewish connection here, for Ricci was asked if he would take over the position of rabbi of the Kaifeng Jewish community, but on the condition that he give up eating pork.[2] (Obviously the Jews of Kaifeng were not the most learned.) I checked online and saw that Ricci’s grave, which is found in the first Christian cemetery in China, was indeed a site that some tourists had written about. However, in recent years it had become much harder to visit without being part of an organized group and arranging the visit ahead of time. The fact that the small cemetery is found on the grounds of a Communist party school is no doubt the reason for this. I was thus unsure whether they would allow me in, but my guide was able to convince them that I was harmless. If it were only so easy to get into some of the old Jewish cemeteries I have attempted to visit. Here is the grave and the plaque put up nearby. Concerning China there is a lot more I have to say, and I hope to publish a manuscript from a few hundred years ago regarding the Jews of China. For now, let me just note the following which will be of particular interest to Seforim Blog readers: There are two works of responsa that were published by rabbis who served in China. (I am not including Hong Kong which I will return to in a future post.) The first is R. Elijah Hazan’s Yedei Eliyahu. Here is the title page of volume 1. R. Hazan published three volumes in total. What makes his responsa very unusual, if not unique, is that the text is published complete with vowels. I don’t think I have ever seen another responsa collection published with vowels. Here is a sample page. As R. Hazan explains in the introduction, he was the hazan in the Ohel Leah Synagogue in Hong Kong for fourteen years. Following this, for ten years he served as hazan at the Ohel Rachel Synagogue in Shanghai. Both of these synagogues still exist, but Ohel Rachel is now part of the Shanghai Educational Ministry and tourists are not permitted entry. The second work of responsa by a rabbi in China is R. Aaron Moses Kiseleff’s Mishberei Yam. Here is the title page. This book is significant not only because the author lived in China, but also because the book itself was printed in China in 1926, in the city of Harbin. Because of its proximity to Russia, Harbin attracted many Russian Jews and they were the ones who brought R. Kiseleff there. In the 1920s the Jewish population of Harbin was over 20,000.[3] As late as the 1940s there still was a Jewish day school in Harbin.[4] Not long ago I saw that R. Gedaliah Felder, Yesodei Yeshurun: Shabbat, vol. 2, p. 216, refers to R. Kiseleff’sMishberei Yam, and in a footnote writes:[5] הספר הזה חשוב מאד כי זה הספר היחידי של הלכה שנדפס ברוסיא אחרי המהפכה, נדפס בשנת תרפ”ו. No doubt because he saw the Russian writing on the title page of Mishberei Yam, R. Felder mistakenly assumed that Harbin is in Russia. He thus concluded falsely that Mishberei Yam is the only book on halakhah published in the Soviet Union. While this is incorrect, had he known the truth he could have kept the footnote but changed it to say that Mishberei Yam is important since it is the only original book on halakhah published in China. R. Kiseleff served as rabbi in Harbin from 1913 until his death in 1949. After his death, his widow moved to Israel and published R. Kiseleff’s derashot, Imrei Shefer. Here is the title page which refers to R. Kiseleff as the chief rabbi of the Far East. As explained in the introduction, R. Kiseleff was actually given this title in 1937 at a gathering of Far East Jewish communities.[6] Herman Dicker writes as follows:[7] Rabbi Kiseleff was a great Talmudic scholar who first came to Harbin when he was in his forties. He was born in Sores, Russia, in 1866 and as a child excelled in Jewish studies. He soon became known as the Vietker Ilui (wonder child), taking his name from the Yeshiva he attended as a youth. At sixteen, he transferred to the Yeshiva of Minsk, and, two years later, moved over to the Talmudic Center of Volozhin, where he studied with the famed Rabbi Chaim Soloveitchik. Rabbi Kiseleff was ordained by Rabbi Chaim Ozer Grodzenski and then served as the rabbi of Borisoff from 1900-1913. In his final year at Borisoff, in 1913, Rabbi Kiseleff was called to Harbin and he accepted the post as spiritual head there at the gentle urging of the Lubavitcher Rebbe. Within a short period of time, Rabbi Kiseleff won the love and admiration of the entire community and achieved a great deal in raising the spiritual level of this remote Jewish congregation. It was, therefore, fitting that in 1937 he was elected, unanimously, as Chief Rabbi by the General Conference of the Far Eastern Jewish Communities. In 1931, he published Nationalism and Judaism, a Russian-language volume of sermons and lectures on the significance of Judaism. Rabbi Kiseleff enjoyed the friendship of all the religious and intellectual leaders of Manchuria, without regard to their nationality or faith, for they all admired him as a person and respected his vast knowledge in various areas of academic learning. At one time, he debated the “Merchant of Venice” and the image of Shylock with three university professors and to this day scores of men and women remember his brilliance and eloquence on that occasion. There is a good deal of interesting material in R.
Load more

Recommended publications
  • A Note Regarding Dayan Simcha Zelig Rieger's View of Opening A
    A Note Regarding Dayan Simcha Zelig Rieger’s View of Opening a Refrigerator Door on Shabbat A Note Regarding Dayan Simcha Zelig Rieger’s View of Opening a Refrigerator Door on Shabbat Rabbi Michael J. Broyde Introduction Thank you to Rabbi Yaacov Sasson for his comments on footnote 59 of the article “The Use of Electricity on Shabbat and Yom Tov” found in the Journal of Halacha and Contemporary Society, 21:4-47 (Spring 1991) co-written by Rabbi Jachter and myself. It is always nice to have people commenting on articles written more than 25 years ago.[1] Before delving into the halacha, it is worth clarifying some preliminary facts – in particular, whether refrigerators even had automatic lights during the first half of the 1930s. Some commenters have suggested that such lights were not yet present, or that they were limited to rare and expensive refrigerators. This is not correct. I reproduce below a wide variety of newspaper ads from the early 1930s that show that a range of refrigerator models by many manufacturers at various price points featured automatic interior lights (see attachments here). These include a Frigidaire priced at $157.50, a GE priced at $99.50, a Majestic model with no price, a Frigidaire priced at $119.50, a Leonard priced at $114.75 and many more.[2] And while some of the publications appear targeted to the upper class, many others are clearly meant for wider audiences – particularly those available on installment plans (“$5 down, 15¢ a day”; “Nothing down! 20¢ a day!”; “$7 Initial Payment – enables you to enjoy any of these refrigerators immediately.
    [Show full text]
  • The Piaseczner Rebbe Kalonymus Kalmish Shapira and the Philosopher
    “Mending the World” in Approaches of Hassidism and Reform Judaism: The Piaseczner Rebbe Kalonymus Kalmish Shapira and the philosopher Emil L. Fackenheim on the Holocaust By Anna Kupinska Submitted to Central European University Department of History In partial fulfilment of the requirements for the degree of Master of Arts Supervisor: Professor Carsten Wilke Second Reader: Professor Michael Laurence Miller CEU eTD Collection Budapest, Hungary 2016 Copyright in the text of this thesis rests with the Author. Copies by any process, either in full or part, may be made only in accordance with the instructions given by the Author and lodged in the Central European Library. Details may be obtained from the librarian. This page must form a part of any such copies made. Further copies made in accordance with such instructions may not be made without the written permission of the Author. CEU eTD Collection Abstract Holocaust raised many theological and philosophical problems that questioned and doubted all previous human experience. Many believers asked is it possible to keep faith in God after mass exterminations, many thinkers were concerned with a future of philosophy that seemed to lose its value, facing unspeakable and unthinkable. There was another ontological question – how to fix all the damage, caused by Holocaust (if it is possible at all), how to prevent new catastrophes and to make the world a better place to live. On a junction of these problems two great works appeared – Esh Kodesh (The Holy Fire) by Kalonymus Kalmish Shapira and To Mend the World by Emil Fackenheim. The first was a Hassidic leader, the Rabbi of the Polish town Piaseczno and also the Rabbi in the Warsaw ghetto, who didn’t survive Holocaust but spent rest of his days, helping and comforting his Hasidim likewise other fellow Jews.
    [Show full text]
  • Haggadah SUPPLEMENT
    Haggadah SUPPLEMENT Historical Legal Textual Seder Ritualistic Cultural Artistic [email protected] • [email protected] Seder 1) Joseph Tabory, PhD, JPS Haggadah 2 cups of wine before the meal ; 2 cups of wine after the meal (with texts read over each pair); Hallel on 2nd cup, immediately before meal; more Hallel on 4th cup, immediately after meal; Ha Lachma Anya – wish for Jerusalem in Aramaic - opens the seder; L’Shana HaBa’ah BiYerushalyaim – wish for Jerusalem in Hebrew - closes it; Aramaic passage (Ha Lachma Anya) opens the evening; Aramaic passage (Had Gadya) closes the evening; 4 questions at the beginning of the seder; 13 questions at the end (Ehad Mi Yode‘a); Two litanies in the haggadah: the Dayenu before the meal and Hodu after the meal. 2) Joshua Kulp, PhD, The Origins of the Seder and Haggadah, 2005, p2 Three main forces stimulated the rabbis to develop innovative seder ritual and to generate new, relevant exegeses to the biblical Passover texts: (1) the twin calamities of the destruction of the Jerusalem Temple and the Bar-Kokhba revolt; (2) competition with emerging Christian groups; (3) assimilation of Greco-Roman customs and manners. 2nd Seder 3) David Galenson, PhD, Old Masters and Young Geniuses There have been two very different types of artist in the modern era…I call one of these methods aesthetically motivated experimentation, and the other conceptual execution. Artists who have produced experimental innovations have been motivated by aesthetic criteria: they have aimed at presenting visual perceptions. Their goals are imprecise… means that these artists rarely feel they have succeeded, and their careers are consequently often dominated by the pursuit of a single objective.
    [Show full text]
  • Young Rabbis and All About Olives
    Young Rabbis and All About Olives Young Rabbis and All About Olives Marc B. Shapiro I am currently working on a book focused on the thought of R. Kook, in particular his newly released publications. A book recently appeared titled Siah ha-Re’iyah, by R. David Gavrieli and R. Menahem Weitzman. It discusses a number of important letters of R. Kook. In addition to the analysis of the letters, each of the letters is printed with explanatory words that make them easier to understand. We are also given biographical details about the recipients of R. Kook’s letters. Here is the title page. In reading the book, I once again found myself asking the question, how can intelligent people sometimes say nonsensical things? On p. 252 the book states that R. Menahem Mendel Cohen studied in yeshivot in Tiberias and Safed, and was appointed as chief rabbi of the Ashkenazic community of Cairo in 1896 when he was only ten years old! How is it possible for anyone to write such a sentence, that a ten-year-old was appointed as a communal rabbi? Let me explain what happened here, but first, I must note that the name of the man we are referring to is not R. Menahem Mendel Cohen, but R. Aaron Mendel Cohen. Here is his picture, which comes from a very nice Hebrew Wikipedia article on him. As for R. Cohen being appointed rabbi at age ten, whoever prepared the biographical introduction must have had a source which mistakenly stated that R. Cohen was born in 1886.
    [Show full text]
  • Title of Thesis Or Dissertation, Worded
    TALES OF THE HASIDIM: MARTIN BUBER’S UNIVERSAL VISION OF ECSTATIC JOY AND SPIRITUAL WHOLENESS by CHARLES DAVID HANNA A THESIS Presented to the Folklore Program and the Graduate School of the University of Oregon in partial fulfillment of the requirements for the degree of Master of Arts March 2017 THESIS APPROVAL PAGE Student: Charles David Hanna Title: Tales of the Hasidim: Martin Buber’s Universal Vision of Ecstatic Joy and Spiritual Wholeness This thesis has been accepted and approved in partial fulfillment of the requirements for the Master of Folklore degree in the Folklore Program by: Dr. Dorothee Ostmeier Chairperson Dr. Carol Silverman Member Scott L. Pratt Dean of the Graduate School Original approval signatures are on file with the University of Oregon Graduate School. Degree awarded March 2017 ii © 2017 Charles David Hanna iii THESIS ABSTRACT Charles David Hanna Master of Arts Folklore Program March 2017 Title: Tales of the Hasidim: Martin Buber’s Universal Vision of Ecstatic Joy and Spiritual Wholeness I will examine Martin Buber’s Tales of the Hasidim, and the limits of his concepts of “ecstatic joy” and “spiritual wholeness.” To Buber, Hasidic legends present the possibility of overcoming tensions between the quotidian present and the messianic future, divisions of sacred and profane, divine and self. I argue that Buber does not present clear instructions on how to achieve this unity, so I turn to his other writings on Hasidism in order to trace his definition of “ecstatic joy” and “spiritual wholeness.” While Buber accurately depicts the Zaddik-Hasidim relationship, he downplays the importance of Jewish Law (Halacha) in facilitating the goal of ecstatic joy and spiritual wholeness which he posits as the essence of Hasidism.
    [Show full text]
  • Faculty Biographies
    FACULTY BIOGRAPHIES Dov Berkovits Rabbi Dov Berkovits is the former Director and Senior Faculty member of the Pardes Institute of Jewish Studies; Co-Founder and former Educational Director of Nesiyah; Teacher and Founding Member at Elul; Founding Senior Faculty at the Yakar Synagogue in Jerusalem and former Research Assistant to Rabbi Adin Steinsaltz. He is currently the Director of Beit-Av, an institute named in memory of his father, Rabbi Eliezer Berkovits, dedicated to creativity and renewal through Torah. Dov is the author of articles on Jewish environmental thought and Judaism and Art. He has published three books, most recently The Temple of Life - Marriage and the Sanctity of Relationships (Koren Press). He is a graduate of the University of Chicago and Yeshiva University, with degrees in Philosophy and Jewish History. Rahel Berkovits Rahel Berkovits is a senior faculty member at the Pardes Institute of Jewish Studies in Jerusalem, where she has been teaching Mishnah, Talmud and Halakha for over twenty years. Rahel lectures widely in both Israel and abroad especially on topics concerning women and Jewish law and Jewish sexual ethics. She is the Halakhic Editor and a writer for Hilkhot Nashim, the Jewish Orthodox Feminist Alliance’s Halakhic Source-Guide Series, recently published by Koren Publishing. Rahel is a founding member of Congregation Shirah Hadasha, a halakhic partnership Synagogue, and serves on their halakha committee. In June 2015, Rahel received Rabbinic Ordination from Rabbis Herzl Hefter and Daniel Sperber. David Bernstein Dr. David Bernstein holds a BA and MA in History and a PhD in Religious Education from New York University.
    [Show full text]
  • Yachatz Contributed by Pardes Source: Rabbi Levi Cooper By
    FAMILY & EDUCATION Yachatz Contributed by Pardes Source: Rabbi Levi Cooper by http://elmad.pardes.org/2016/04/the-pardes-companion-to-the-haggadah/ At this stage in the seder, the middle of the three matzot is broken and the larger half designated for the afikoman at the end of the meal. In one of many attempts at the seder to keep children attentive and interested, young participants are encouraged to stealthily steal the afikoman. The source for this custom, which seems to be counter-educational, is a passage in the Talmud which says that we grab (hotfim) the matza to make sure that the children do not fall asleep (B. Pesahim 109a). In 1946, Rabbi Menachem Mendel Schneerson (Ramash, 1902-1994) prepared a haggadah that meticulously recorded Lubavitch Passover practice. In this work, he noted that the custom in the Rebbe’s home – referring to his father-in-law, Rabbi Yosef Yitzhak Schneersohn (Rayatz, 1880 -1950), who was the leader of the Lubavitch Hasidim at the time – was not to steal the afikoman. By way of explanation, Ramash added a succinct reference to a talmudic passage: Even someone who steals from a thief, tastes the flavor of larceny (Berakhot 5b). Ramash, it appears, was speaking to the educational costs of encouraging theft, even if the practice was confined to the seder night. It is unclear how far back this afikoman custom goes, and we should note that it is not confined to Lubavitch: other hasidic groups also avoid this ritual. It appears, however, that it was not always accepted Lubavitch practice to avoid stealing the afikoman.
    [Show full text]
  • The 5 Towns Jewish Times!
    $1.00 WWW.5TJT.COM !vfubj igfhkhhrp t VOL. 9 NO. 11 22 KISLEV 5769 cahu ,arp DECEMBER 19, 2008 INSIDE FROM THE EDITOR’S DESK NYS BUDGET TO IMPACT YESHIVAS Madoff And Ponzi BY LARRY GORDON Rabbi Yair Hoffman 22 MindBiz CAIR Package Esther Mann, LMSW 32 The organization known as denounce the idea of “terror- Words Of Wisdom CAIR has publicly called ism” whenever Islamic funda- Phyllis J. Lubin 35 upon Jewish leaders to con- mentalists engage in public demn a recent article pub- terrorist acts. Yet at the same Bad Year For Governors lished by the Five Towns time, not once has CAIR ever Hannah Reich Berman 42 Jewish Times about how to denounced Muslim killers deal with the rising incidence who act in the name of Islam. ‘Aliyah Chronicle’ #100 of Islamist terrorism. CAIR— Nor has CAIR ever called for Shmuel Katz 46 the Council on American- a reevaluation of the hate that Islamic Relations—is an many Islamic fundamentalists interesting organization. They feel toward Jews or any other Governor Paterson at the governor’s Chanukah party at the Jewish Heritage view themselves as “similar to non-Muslims. Museum in lower Manhattan earlier this week. With him is Menashe Silber a kind of Muslim NAACP.” of the Masbia Soup Kitchen in Boro Park. The governor’s proposed budget Truthfully, it does often Continued on Page 10 would reduce aid to nonpublic schools by 44%. See Story, Page 69 KADDISH AND COTTON CANDY HEARD IN THE BAGEL STORE BY RAV ARYEH Z. old Moishele Holtzberg and his Rabbinical Homecoming GINZBERG heart-wrenching cries for his CHOFETZ CHAIM TORAH CENTER Ima.
    [Show full text]
  • 1 Levi Cooper Publications Refereed Publications – Published 1
    July 2015 Levi Cooper 613 Rakefet St, Zur Hadassa 9987500, Israel Cellular phone: +972-506905490 Email: [email protected] Publications Refereed publications – published 1. ‘Towards a Judicial Biography of Rabbi Shneur Zalman of Liady,’ Journal of Law and Religion 30, no. 1 (February 2015): 107-135 2. ‘“But I Will Tell of Their Deeds”: Retelling a Hasidic Tale about the Power of Storytelling,’ Journal of Jewish Thought and Philosophy 22, no. 2 (2014): 127-163 3. ‘The Blessing over the Sun Ceremony in Contemporary Hasidic Courts,’ Daat 77 (2014): 183-207 [Hebrew] 4. ‘Tykocin and Włodawa: A Tale of Two Treasures,’ Toronto Journal of Jewish Thought 4 (2014), http://tjjt.cjs.utoronto.ca/a-tale-of-two-cities 5. ‘The Assimilation of Tikkun Olam,’ Jewish Political Studies Review 25, no. 3-4 (Fall 2013): 10-42 6. ‘Bitter Herbs in Hasidic Galicia,’ Jewish Studies, an Internet Journal 12 (2013): 1-40, http://www.biu.ac.il/JS/JSIJ/12-2013/Cooper.pdf 7. ‘On Etkes’ Ba‘al Ha-Tanya,’ Diné Israel 29 (2013): 177-189 Refereed publications – accepted for publication 8. ‘Mysteries of the Paratext: Why did Rabbi Shneur Zalman of Liady Never Publish his Code of Law?’ Diné Israel 31 (2015) 9. ‘Jewish Law, Hasidic Lore, and Hollywood Legend,’ Critical Analysis of Law 2, no. 2 (fall 2015) 10. ‘Legislation for Education: The Munkács Regulations Enacted by Rabbi Tsevi Elimelekh of Dynów,’ Polin: Studies in Polish Jewry 30 (2017) 11. ‘Culpability for Curses in Jewish Law and Mystical Lore,’ in Wizards vs. Muggles: Exploring Identity Through Harry Potter, ed.
    [Show full text]
  • Jewish Law in the Beit Midrash of Hasidism
    Jewish Law in the Beit Midrash of Hasidism Levi Cooper* Hasidism – the movement, its leaders and adherents, its ethos and religious message – is often cast in shades of antinomianism or anomianism, suggesting that hasidic masters and their faithful disciples either flouted Jewish law or ignored it. According to this line, the hasidic attitude towards halakhah was not improvised, temporary, or provisional; rather, the disdainful attitude was ideological and systemic. In the following, I argue for a recalibration of this dominant narrative. My argument is rooted in the reality that – contrary to the widespread assumption – hasidic masters from the earliest days of the nascent movement were embedded in the world of halakhah and active in the legal realm. This aspect of Hasidism has yet to be fully explored. In order to banish the existing myth, I will first provide an account of the prevalent depiction: Where does it come from and how widespread is it? Unpacking this popular * This study has been awarded the 2020 prize for best legal history article by the Israeli History and Law Association. The study was conducted while I had the privilege of being an Academic Visitor at the Faculty of Law, University of Oxford. I am grateful for this opportunity, for the gracious assistance afforded me in the Bodleian Libraries during my visit, and to my host Professor Joshua Getzler. I had the opportunity to present portions of this research in various forums and am grateful for the feedback I received: Faculty of Law, Bar-Ilan University; Department of Jewish Thought, Ben-Gurion University of the Negev; The Research Project on Galician & Bukowinian Jewry; Faculty of Law, The Hebrew University of Jerusalem; Buchmann Faculty of Law, Tel Aviv University.
    [Show full text]
  • The Shul B”H Weekly Magazine Weekly Magazine Sponsored by Mr
    The Shul B”H weekly magazine Weekly Magazine Sponsored By Mr. & Mrs. Martin (OBM) and Ethel Sirotkin and Dr. & Mrs. Shmuel and Evelyn Katz Shabbos Parshas Chayei Sara Shabbos Mevarchim Cheshvan 24 - 25 November 25 - 26 CANDLE LIGHTING: 5:11 PM SHABBOS ENDS: 6:05 PM Rosh Chodesh Kislev Thursday December 1 Molad - New Moon Tuesday,November 29 4:08 (6 chalakim) PM Over Tirty Years of Serving the Communities of Bal Harbour, Bay Harbor Islands, Indian Creek and Surfside 9540 Collins Avenue, Surfside, Fl 33154 Tel: 305.868.1411 Fax: 305.861.2426 www.TeShul.org Email: [email protected] The Shul Weekly Magazine Everything you need for every day of the week Contents Nachas At A Glance Weekly Message Thoughts on the Parsha from Rabbi Sholom D. Lipskar 3 The Shul bochurim making sure everyone attending the tournament Celebrating Shabbos Schedules, classes, articles and more... Everything you 4 -5 at the JCC put on Tefllin. need for an “Over the Top” Shabbos experience Community Happenings 6 - 7 Sharing with your Shul Family A Time to Pray Check out all the davening schedules and locations 8 throughout the week Inspiration, Insights & Ideas 9 - 14 Bringing Torah lessons to LIFE Meyer Youth Center 15 - 22 The full scoop on all the Youth events around town Get The Picture The full scoop on all the great events around town 23 In a woman’s world Issues of relevance to the Jewish woman 24 French Connection Refexions sur la Paracha 25 Latin Link Refexion Semanal 26 The ABC’s of Aleph Serving Jews in institutional and limited environments.
    [Show full text]
  • The Pardes Companion to the Haggadah
    13lurc v,t The Pardes Companion to the Haggadah Introduction Yaffa Epstein Pesach is a time of inclusion. On seder night, there are two moments where we metaphorically open our doors and invite others in. One is at the opening of the Magid portion of the seder, when we say, “All who are hungry come and eat.” There is a beautiful message here: we were once slaves; poor and hungry, and we remember our redemption by sharing what we have with others. The other, comes towards the end of the seder, when we have the custom of pouring a fifth cup of wine, which we claim is for Elijah the Prophet.This is a statement of faith, a statement that says that although we are a free people, our redemption is not yet complete, and we believe that it will come. From the most downtrodden to the most celebrated, the message is clear: everyone is welcome, and everyone is necessary. Why is it that we go out of our way to include all at our seder table? Perhaps it is because when we make room for others, we have the opportunity to make room for ourselves as well. In fact, the Mishnah (Pesahim 10:5) teaches us that: In every generation a person is obligated to“ "בכל דור ודור חייב אדם לראות את ”.see themselves as if they left Egypt עצמו כאילו הוא יצא ממצרים." The seder presents us with the obligation of identifying with the generation that left Egypt and internalizing that experience. And through that internalization, we come to feel the redemption as if it was our own as well.
    [Show full text]