Tallit Wearing Practices at the Fort Tryon Jewish Center

Total Page：16

File Type：pdf, Size：1020Kb

TALLIT WEARING PRACTICES AT THE FORT TRYON JEWISH CENTER FTJC seeks, as it always has, to uphold the honor of the Torah (kevod haTorah) at all times. Historically, one means of honoring Kevod haTorah at FTJC has been through the custom (minhag) requiring the wearing of a tallit by men to perform certain duties and in receiving certain honors. Since becoming egalitarian in 2008, FTJC has had men and women performing all the religious duties, without formally updating our minhagim. Communal Custom It is the minhag of FTJC that anyone receiving one of the listed duties and honors (Kibbudim) is expected to wear a tallit1 when performing these functions or receiving these honors. These include: Leading davening, Opening and closing the Torah ark, Holding or carrying the Torah, Leining or reading the Torah or Haftorah, Receiving an aliyah, Lifting the Torah (hagbahah), Wrapping the Torah (gelilah) Performing the Priestly Blessing (Birkat Kohanim) Kohanim (priests) wishing to take part in the priestly blessing are required by halacha to shield themselves from the congregation and provide a shield for the congregation from their hands2. Wearing a tallit for this ritual is a way that kohanim and the congregation observe this halacha. At FTJC, kohanim taking part in this ritual are required to wear a tallit for the ritual, but will not be required to wear one for the duration of the service. Individual Custom and Affirmation While FTJC wishes to promote a communal standard and practice, we understand there are differences in individual custom and practice. Those with an affirmative custom not to wear a tallit while receiving such an honor are asked but not required to observe community standards except in the case of birkat kohanim. 1 Tallit in this policy refers to tallit gadol which is worn over the outer-garments during a prayer service and not tallit katan or more commonly referred to tzitzit worn underneath garments. 2 It is said that the shechinah or divine presence is present in the hands of the kohen during this practice and one must be shielded from direct visualization of it. Last Revised 2015-08-03 .

Copy Link

Recommended publications

A Guide to the Shabbat Morning Service at Heska Amuna Synagogue Common Terms and Phrases Adonai (Lit. Sir Or Master) – Word Th
A Guide to the Shabbat Morning Service at Heska Amuna Synagogue Common Terms and Phrases Adonai (lit. sir or master) – word that is substituted for the holiest of God’s personal names, YHVH, in Hebrew prayer. The prayer book in use at Heska Amuna translates this word as Lord. aliyah (pl. aliyot) – a Torah reading. Also, the honor of reciting the blessings for a Torah reading. The aliyot on Shabbat are: (1) Kohen (3) Shelishi (5) Hamishi (7) Shevi’i (2) Levi (4) Revi’i (6) Shishi (8) Maftir amidah – standing prayer, the central prayer of every service. Aron Kodesh (lit. holy ark) – the cabinet housing the Torah scrolls when not in use. b’racha (pl. b’rachot) – blessing. barukh hu u-varukh sh’mo (lit. praised is He and praised is His name) – the congregational response whenever the prayer leader begins a blessing with barukh attah Adonai (praised are You, Lord). At the end of the blessing, the congregation responds with amen. bimah – the raised platform at the front of the sanctuary where the Ark is located. birchot hashachar – the morning blessings, recited before the start of shacharit. chazarat hashatz (lit. repetition of the shatz) – the loud recitation of the amidah following the silent reading. chumash – the book containing the Torah and Haftarah readings. The chumash used at Heska Amuna is Etz Hayim (lit. tree of life). d’var Torah (lit. word of Torah) – a talk on topics relating to a section of the Torah. 1 gabbai (pl. gabbaim) – Two gabbaim stand at the reader’s table during the Torah reading.
[Show full text]
Jewish Subcultures Online: Outreach, Dating, and Marginalized Communities ______
JEWISH SUBCULTURES ONLINE: OUTREACH, DATING, AND MARGINALIZED COMMUNITIES ____________________________________ A Thesis Presented to the Faculty of California State University, Fullerton ____________________________________ In Partial Fulfillment of the Requirements for the Degree Master of Arts in American Studies ____________________________________ By Rachel Sara Schiff Thesis Committee Approval: Professor Leila Zenderland, Chair Professor Terri Snyder, Department of American Studies Professor Carrie Lane, Department of American Studies Spring, 2016 ABSTRACT This thesis explores how Jewish individuals use and create communities online to enrich their Jewish identity. The Internet provides Jews who do not fit within their brick and mortar communities an outlet that gives them voice, power, and sometimes anonymity. They use these websites to balance their Jewish identities and other personal identities that may or may not fit within their local Jewish community. This research was conducted through analyzing a broad range of websites. The first chapter, the introduction, describes the Jewish American population as a whole as well as the history of the Internet. The second chapter, entitled “The Black Hats of the Internet,” discusses how the Orthodox community has used the Internet to create a modern approach to outreach. It focuses in particular on the extensive web materials created by Chabad and Aish Hatorah, which offer surprisingly modern twists on traditional texts. The third chapter is about Jewish online dating. It uses JDate and other secular websites to analyze how Jewish singles are using the Internet. This chapter also suggests that the use of the Internet may have an impact on reducing interfaith marriage. The fourth chapter examines marginalized communities, focusing on the following: Jewrotica; the Jewish LGBT community including those who are “OLGBT” (Orthodox LGBT); Punk Jews; and feminist Jews.
[Show full text]
Ohr Somayach Light Lines
Ohr Somayach Light Lines Published by OHR SOMAYACH INTERNATIONAL Jerusalem, Israel 22 Shvat 5760 January 29, 2000 Parshat Yitro No. 71 descriptions of Commandment) Light Insight reward and pun- Once upon a time, a prince was ishment, in order captured by his father’s enemies. The Human Jungle to clarify for us the obligation of After a long time, the king man- hy were the Ten upholding them and the benefit of aged to get a secret message to the Commandments given doing so, which would otherwise prince encouraging him not to Won two tablets of be unknown to us. give up, and to retain his princely stone? Why wasn’t one enough? The second group of com- manner even amidst the wolves of There’s a difference between mandments are all for the benefit prey among whom the prince was the five on the first tablet and the of people. The prohibitions forced to live. Soon, the message five on the second tablet. A quick against murder, kidnapping, adul- said, the king would obtain his tery and false testimony are fun- examination of the verses detail- son’s release, either through war damental to the harmonious oper- ing the first five show that each or peaceful means. ation of society. When they are one is more than just a simple The prince was overjoyed and explanation of the command- followed, their mere performance wished to celebrate, but he could ment. Included with each com- results in a life of peace, i.e. not, of course, reveal the secret of mandment on the first tablet is the reward is intrinsic to their perfor- his joy.
[Show full text]
It Was a Night to Bless Israel US Deplores Release of Terrorist
Editorials ..................................... 4A Op-Ed .......................................... 5A Calendar ...................................... 6A Scene Around ............................. 9A Synagogue Directory ................ 11A JTA News Briefs ........................ 13A WWW.HERITAGEFL.COM YEAR 42, NO. 13 DECEMBER 1, 2017 13 KISLEV, 5778 ORLANDO, FLORIDA SINGLE COPY 75¢ It was a night to bless Israel By Christine DeSouza Just think of the tears of hap- piness! Blessing the apple of On Nov. 19, Central Florida God’s eye is no small feat.” Christians and Jews shared a In addition to speakers unique evening together at Steve Strang, CEO of Cha- the Rosen Plaza. The focal risma Media, who spoke point of this year’s event was about Christian Zionists to bless the nation of Israel, who helped establish the and to raise funds for three State of Israel, and Holocaust organizations that help Jews survivor Jacques Wiesel, still trapped in areas like Pastor Blake Lorenz intro- Crimea and Ukraine make duced Albert Veksler, who aliyah to Israel. The event, is involved in the Knesset A Night to Bless Israel, was and Israeli politics, and is a successful interfaith event currently deputy director of to show support for Israel, Global Aliyah. Veksler stated and raised $151,000 for Ezra that help must go beyond International, Return Minis- just getting Jews to Israel. tries and Cyrus. Even though no entry visas “Raising funds to bring 20 are needed for the citizens persecuted and impoverished of Ukraine, Russia, Moldova Jewish families to Israel was and Belarus, these ‘tourist- our practical purpose,” stated olim’ face many problems in Audrey Sandford, an orga- Israel. They can’t work and nizer of the second annual they don’t have the health event.
[Show full text]
The Transformation of Tallitot Rebecca Shulman
9 The Transformation of Tallitot: How Jewish Prayer Shawls Have Changed Since Women Began Wearing Them By Rebecca Shulman "For some time, Frieda Birnbaum came to morning prayer at the Orthodox Lincoln Square Synagogue with a tallit* in her briefcase. She had been scared to take it out and put it on. She had been scared to buy it. ("For my nephew," she mumbled to the salesman.) Davening** alone at home, she wore the tallit. But she couldn't summon up the courage to wear it in shul and would end up “shlepping” it on the subway to her job as a computer programmer. One morning, Frieda Birnbaum said to herself: "Dammit! If I can daven in my tallit at home, I can sure as hell daven in my tallit in shul!" And she did. A friend of hers arrived, and she did too. These were the first women known to wear tallesim*** in shul in the New York area. Revolutionary heroines."1 In the early 1970s, as the women's movement was gaining strength in the United States, Jewish women were simultaneously struggling for equal rights within the Jewish community. The tallit helped to define this struggle: by putting on tallitot women loudly and visibly proclaimed themselves equal members of the Jewish community. By changing the appearance of prayer shawls -- by wearing tallitot of colorful silks, for example -- women claimed these ritual objects as their own. There has been an ongoing debate in the Jewish community about whether appropriation of male-associated rituals and objects is a fitting or useful way to demonstrate equality.
[Show full text]
Ou Israel Center - Summer 2019
5779 - dbhbn ovrct [email protected] 1 sxc HALACHIC AND HASHKAFIC ISSUES IN CONTEMPORARY SOCIETY 132 - HALACHA AND KABBALA - PART 2 OU ISRAEL CENTER - SUMMER 2019 • In Part 1 we saw how the early Acharonim began to assimilate the Zohar into the halachic process. The positions included: • R’ Elyahu Mizrachi (15C Turkey) - kabbalistic concepts are highly esoteric and, although special individuals are free to adopt them, ordinary people are not required to follow them. • Radvaz (16C Egypt) - kabbalistic practices are acceptable as chumrot, but not where they contradict the Talmud. • Beit Yosef (16C Eretz Yisrael) - incorporates selected halachot of the Zohar into the mainstream halacha. Where the Zohar conflicts with Talmud, the Talmud prevails. However, where the Zohar conflicts with the post-talmudic poskim, the Zohar prevails. • The Rema (16C Poland) - disagrees with the Beit Yosef on the latter point. According to the Rema, the Zohar cannot even override the post-talmudic poskim. • The Maharshal (16C Poland) - is concerned in many cases about the problems of integrating kabbala into halacha. • The Maseit Binyamin (17C Poland) - considers that the Zohar outweighs all the post-Talmudic poskim put together! • R. Ya’akov Emden (18C Germany) - whilst skeptical about the origins of every word of the Zohar, maintains that, although in any dispute between the Zohar and the Bavli we follow the Bavli, where the Bavli is unclear and subject to many interpretations and the Zohar can clarify the position, we are to look to the Zohar. The Zohar should not be rejected in halacha, provided it does not directly contradict the Bavli and we should try wherever possible to reconcile the Zohar and the Bavli.
[Show full text]
Yuhara When There Is a Halachic Imperative 1. If One Is Doing A
Yuhara when there is a Halachic Imperative 1. If one is doing a certain practice because one got a certain pesak from one’s rav or because it is to fulfill the basic halacha, it isn’t considered yuhara even if it isn’t the minhag. 1 Nonetheless one can only do so with the intent for the mitzvah and not to be arrogant.2 For example, according to Rav Schachter, it isn’t yuhara to wear techelet in a place that the minhag is not to because the primary halacha requires it. 3 2. If it is accepted in your place that some people do this midat chasidut, then it isn’t considered yuhara. 4 3. If someone is known for his chasidut, then it isn’t yuhara to do so for the sake of heaven. 5 1. The Mordechai (Brachot n. 1) writes that since points out that today there's no yuhara to do this Rabbenu Tam held that if one said Shema after since some people have the minhag to do it. Plag Hamincha one fulfilled his obligation if one Chida (Chaim Shaal 1) and Shulchan Aruch does repeat it later it appears as yuhara. Bet Hamidot v. 1 p. 128 agree. However, Shvut Yakov Yosef 235:1 argues that it isn’t yuhara to repeat 2:44 argues that there is yuhara to wear Rabbenu Shema since according to many rishonim one Tam tefillin even if some people do it unless most didn't fulfill one's mitzvah. This is also his opinion do it.
[Show full text]
University of Southampton Research Repository Eprints Soton
University of Southampton Research Repository ePrints Soton Copyright © and Moral Rights for this thesis are retained by the author and/or other copyright owners. A copy can be downloaded for personal non-commercial research or study, without prior permission or charge. This thesis cannot be reproduced or quoted extensively from without first obtaining permission in writing from the copyright holder/s. The content must not be changed in any way or sold commercially in any format or medium without the formal permission of the copyright holders. When referring to this work, full bibliographic details including the author, title, awarding institution and date of the thesis must be given e.g. AUTHOR (year of submission) "Full thesis title", University of Southampton, name of the University School or Department, PhD Thesis, pagination http://eprints.soton.ac.uk UNIVERSITY OF SOUTHAMPTON FACULTY OF HUMANITIES English Department Hasidic Judaism in American Literature by Eva van Loenen Thesis for the degree of Doctor of Philosophy December 2015 UNIVERSITY OF SOUTHAMPTON ABSTRACT FACULTY OF YOUR HUMANITIES English Department Thesis for the degree of Doctor of Philosophy HASIDIC JUDAISM IN AMERICAN LITERATURE Eva Maria van Loenen This thesis brings together literary texts that portray Hasidic Judaism in Jewish-American literature, predominantly of the 20th and 21st centuries. Although other scholars may have studied Rabbi Nachman, I.B. Singer, Chaim Potok and Pearl Abraham individually, no one has combined their works and examined the depiction of Hasidism through the codes and conventions of different literary genres. Additionally, my research on Judy Brown and Frieda Vizel raises urgent questions about the gendered foundations of Hasidism that are largely elided in the earlier texts.
[Show full text]
Sexuality in Jewish Terms
Danya Ruttenberg, ed.. The Passionate Torah: Sex and Judaism. New York: New York University Press, 2009. ix + 294 pp. $19.95, paper, ISBN 978-0-8147-7605-6. Reviewed by Evyatar Marienberg Published on H-Judaic (January, 2011) Commissioned by Jason Kalman (Hebrew Union College - Jewish Institute of Religion) The Passionate Torah: Sex and Judaism is a articles assembled in her volume express the delightful book. As with any publication com‐ same balanced opinion. prised of articles by various authors, not all parts Sarra Lev’s article “Sotah: Rabbinic Pornogra‐ can be honestly considered of equal importance phy?” is a remarkable analysis of the rabbinical or quality by any reader. Nevertheless, the writer description of the ritual performed on a woman of this review--who considers himself more or less suspected of unfaithfulness to her husband. Al‐ conversant in the study of Judaism and sexuality though Lev hints at the fact, and scholars such as (and who, by the way, does not know the volume’s Ishay Rosen-Zvi showed, that this ritual is proba‐ editor or the vast majority of contributors)--found bly an imaginary construct of the rabbis (using an the majority of the contributions to be, on his sub‐ actual biblical text), for readers of the Mishnah jective scale, between good and superb. for close to two millennia, the ritual was very The short introduction by Ruttenberg is a nice real. Lev, using fascinating insights from studies piece by itself. It shows clearly her intention to of pornography, forcefully shows that the text is a avoid producing yet another one-sided book on sad example of a literary pornographic descrip‐ sexuality in Judaism, in which Jewish stance on tion of an imaginary public rape--not less--pro‐ the matter is presented as simple and, not surpris‐ duced by men for consumption by men.
[Show full text]
The Great Times Are Just Ahead
MazelJewish Celebrations Tov! IN GREATER PHILADELPHIA A SUPPLEMENT TO THE The great times MARCH 26, 2020 are just ahead... ExperienceExperienceExperienceExperienceExperienceExperience Luxury Luxury LuxuryLuxury Luxury Luxury in inthe in inthe in theinthe the the Newly Reﬁ ned NewlyNewlyNewlyRefinedExperienceNewly ExperienceRened Rened Refined Hilton HiltonRefined HiltonLuxury Hilton Luxury PhiladelphiaHilton Philadelphi Hilton inPhiladelphia thePhiladelphia in Philadelphia the Philadelphia Citya City Avenue. Line NewlyRefined Hilton Hilton Philadelphi Philadelphiaa City Line Reserve now for 2021 at 2020 Pricing Experience Philadelphia's most breathtaking new Ballrooms, Grand Lobby ExperienceAfter Aftera Experience$15 Philadelphia's a million $15 Philadelphia's million dollar most breathtakingmostdollar complete breathtaking complete newhotel new Ballrooms, hotelrenovation...Ballrooms, renovation... Grand Grand LobbyLobby and Guestand Rooms. GuestPhiladelphia’sand Rooms. After GuestPhiladelphia’s a Rooms.After$10 million a Aftermost$10 millionadollar most$10 breathtaking million complete breathtakingdollar dollar complete hotelcomplete Ballrooms, Ballrooms, renovation, hotel hotel renovation, renovation, GrandGrand Lobby Lobby and and Guest Guest Rooms. Rooms. The GardenTheExperience Garden andExperience TheGrand and Garden Philadelphia’s BallroomsGrand and Philadelphia’s BallroomsGrand are Ballrooms now mostare ready now are breathtakingmost fornow ready reservations. ready breathtaking for for reservations. reservations. new Ballrooms,
[Show full text]
Judaism 101 Questions
JUDAISM 101 JUDAISM & GOD 41. Describe a seder plate/table. 1. Define Judaism. 42. What is Shavuot? 2. How is Judaism different from other religions? 43. What is the Counting of the Omer? 3. Describe God? 44. How will you celebrate Shavuot? 4. What is the difference between Askenazim and 45. What is Lag baOmer? Sephardim? 46. What is Yom HaAtzmaut? 5. Explain Suffering. Why do bad things happen 47. What is Sukkot? to good people? 48. Describe a Sukkah. 6. Why do you want to be a Jew? 49. How will you celebrate Sukkot? TORAH & MITZVOT 50. What is a lulav/etrog? 51. Describe a lulav and etrog. 7. What is the Torah? 52. What do you do with a lulav and etrog? 8. Why is Hebrew important? 53. What is Hoshanah Rabbah? 9. Describe a Torah scroll. When do we read Torah? 54. What is Shemini Atzeret? What do we read? 55. What is Simchat Torah? 10. What is important about the Torah? 56. What do we do on these three above holidays? 11. Who wrote the Torah? 57. What is a shofar? 12. Why should we follow the mitzvot? What will 58. What is Selichot? happen if we don’t? What are the Ten Commandments? 59. What is Rosh Hashanah? How many commandments are there? What is a 60. What is the holiest day of the year? Trick mitzvah? question. CHOSEN PEOPLE 61. What are the high holidays? 13. Can a good Jew be a bad person? Why? 62. What are the Yamim Noraim? 14. What does the Chosen People mean to you? 63.
[Show full text]
17. Tzitzit by Rabbi Shraga Simmons How to Gain Some MetaPhysical "Fringe" Benefits
http://www.aish.com/jl/m/mm/Tzitzit.html 17. Tzitzit by Rabbi Shraga Simmons How to gain some metaphysical "fringe" benefits. Tzitzit are tassels that hang down from the four corners of a rectangular garment, as the Torah says: "You shall put fringes on the corners of your garments."1 Why do we wear Tzitzit? The Torah explains that by doing so, "you will see it and remember all the mitzvot."2 How do the tzitzit remind us of the mitzvot? On the simple level, Tzitzit serve as the colloquial stringaroundthefinger reminder.3 As we go about our daily chores, whether at work or at a ball game, Tzitzit give us an anchor to the world of spirituality. Further, the numerical value of "Tzitzit" is 600. Add to that the 8 strings and 5 knots on each corner, and you get 613 – the number of mitzvot in the Torah.4 Let's delve a bit deeper into the verse: "You will see it and remember all the mitzvot." If there are four strings on each corner, why does the Torah use the singular form "it"? "It" refers to the single blue thread on each corner prescribed by the Torah.5 The color blue is similar to the sea, which is like the clear blue sky, which is the color of the God's "heavenly throne."6 Our challenge is to make spirituality a part of daily reality. In seeing the Tzitzit, we have a tangible reminder of an incorporeal God.7 Seeing God in our lives is a progression – from recognizing his presence in mundane things like a garment, all the way to the spiritual realms ("heavenly throne").
[Show full text]