THE PROJECT First Edition

TORAH ESSAYS LOVINGLY RESEARCHED AND WRITTEN BY MEMBERS OF B'NAI DAVID-JUDEA

June 2019

Welcome to BDJ’s first-ever Shavuot Divrei Project! In this pamphlet, you will find original, well-researched, and passionate articles written by our own BDJers.

all of the people saw“ וְ כָל הָﬠָם רֹאִ ים אֶ ת הַ קּוֹ�ת ,The Torah tells us that when God spoke at Har Sinai the sounds” (Shemot 20:15). In the , Yochanan points out that "sounds" is plural. The voice of God would go out and“ ,הָיָה הַקּוֹל יוֹצֵא וְנֶחְלַק לְשִׁבְﬠִים קוֹלוֹת לְשִׁבְﬠִים לָשׁוֹן :He explains divide into seventy voices for the seventy languages…” (Shemot Rabbah 5:9). One of the beautiful gifts God gave us through Matan Torah is the capacity to hear the Torah’s many voices and teachings-- voices that we all possess. There are so many voices to be heard, and our job is to cultivate them in ourselves and in others and to learn from them.

The volunteers who wrote the articles in this pamphlet accessed their own voices as teachers of Torah -- emissaries of God’s wisdom and teachers of the many diverse voices that emanate from One Source. While each of these articles provides us with delicious tastes of Torah to savor over Shavuot, we are thrilled with how different each individual piece is. The topics range from cheesecake, to Jewish destiny, to the nature of the soul, to -- and all of them reverberate with rich, unique, and holy voices.

This is but the beginning of a tapestry of Torah we hope to weave each year from the voices of our BDJ community. It’s not too early to start! If you would like to join our Shavuot Project next year, please let Rabbanit Alissa know at [email protected].

This project came to life entirely because of our volunteer writers and editors. We would like to express deep gratitude to our editors: Julie Fax, Louis Keene, Shira Berman, Debi Pomerantz, Mike Mendelson, Batsheva Kasdan, and Cindy Abrookin. We would especially like to thank Cindy Abrookin for organizing this project from beginning to end -- it would not have happened without her! Our editors brought their hearts, skills, and loving eyes to the Torah that our passionate and insightful writers shared. Thank you for giving of your time so generously-- both to our shul and to our BDJ family. And a huge thank you to Adele Lhrar and Adynna Swarz for creating such a beautiful and accessible layout!

Without further ado, please enjoy the fruits of our writers’ and editors’ labors. You can relax at shul or at home over Tikkun Leil and chag reading the articles or learn them in chevruta or chaburah, launching into the sources offered and engaging in dialogue with the Torah shared. This project has been a year-long labor of love in actively revealing Torah from and for the BDJ community to cherish and learn together!

May we merit to be learners and teachers of Torah all the days of our lives, Yosef and Rabbanit Alissa

Table of Contents

1. The Profound Theological Significance of Cheesecake Page 1 Nick and Eytan Merkin

2. Yaakov’s Covenant and Jewish Destiny Page 5 Akiva Newborn

3. The Limits of Physician Influence Page 10 Rebecca Linfield and Leon Moskatel

4. Taking Care of Your Body: A From the Torah Page 13 Susan Fink

5. Megillat Boaz Page 16 Daniella Plutchok

6. Chronicling Creation Page 19 Cindy Abrookin

7. Hallel and L’Regel Page 22 Alex Fax

8. Catalysts for Change: Female Trailblazers Transforming Page 26 Arielle Gereboff

9. and the Gift of Awe Page 36 Joelle Keene

10. Jewish Law: A Divine Collaboration Page 40 Gary Linder

11. The Soul By Any Other Name Is Still the Soul Page 44 Ronnie Abrams

12. How Can We Speak When We Are Truly Humbled? “You,” “Our,” and God in the Beginning of the Page 47 Mark Rothman

13. Havdalah and Chibur: Separation and Connection Page 51 Tobi Inlender

Minhag Yisrael Torah Hi: The Profound Theological Significance of Cheesecake By Nick and Eytan Merkin

The custom of eating dairy before meat on and milk [the Torah] lies under your tongue" Shavuot is widespread and dates back at least [4]. There are even mystical reasons given for to the 13th century [1]. For many, it is a eating dairy on Shavuot – the numerical value welcome change from typical or of the Hebrew word for milk, chalav, is 40, Yom Tov fare, which is usually dominated by which commemorates the 40 days that Moshe pareve desserts and needless waiting until spent on Mount Sinai [5]. Dozens of after the main course to indulge in cake and explanations have been offered [6]. cookies. For others, it is a puzzling deviation before the traditional meal and more of a tasty We suggest that the abundance of competing diversion than an integral part of the day. reasons in rabbinic sources over the centuries for eating dairy before meat on Shavuot But what if eating dairy on Shavuot were reflects a certain puzzlement over why the more than that? What if it were an audacious custom is so widespread, yet seemingly theological expression of the uniqueness of ungrounded in formal halacha or . humankind and its relevance in rabbinic Far from finding satisfaction in the philosophy? What if dairy before meat on explanations given by rabbinic giants whose Shavuot is as matza is to the seder, and a slice opinions we would treat as dispositive in of cheesecake expresses our place in the other matters, we seem uncertain and cosmos? unconvinced by them. Might there be more to cheesecake after services than gematria? The Dairy Conundrum A Challenge in Heaven There are so many reasons attributed to the custom of eating dairy on Shavuot that the There are few more dramatic scenes in question has spawned its own genre of Jewish than that of the midrashic literature. We find discussion of this custom telling of Moshe’s ascension to heaven to in sources ranging from ancient codifiers of receive the Torah. We might have envisioned Jewish law to the modern rabbinic denizens a warm welcome offered to Moshe after what of the internet. There are practical must have been a long and arduous journey explanations given – at the time of matan to Paradise. Or that the angels Moshe would Torah, the Jewish people were restricted to encounter there would offer words of eating dairy because they were not encouragement or praise to Israel’s sufficiently expert in how to prepare meat in Ambassador to the Celestial Realm. The accordance with halacha [2]. There are recounts, however, exactly the symbolic reasons offered – eating dairy and opposite: then meat reminds us of the shtei halechem, And Yehoshua ben Levi said: the two breads brought on Shavuot in Temple When Moshe ascended on High to times [3]. There are homiletic explanations receive the Torah, the angels said … that invoke biblical passages – "like honey Master of the Universe, what is one

1 born of a woman doing here among the commandment to honor them us? Hashem said to them: He came to relevant to you…? receive the Torah. The angels said before Him: The Torah is a hidden Immediately [the angels] conceded treasure that was concealed by you that Hashem’s decision to give the 974 generations before the creation of Torah to the people was correct….” the world and you seek to give it to [8] flesh and …! [7] Incredibly, Moshe’s arguments appear to Rather than with a welcome, Moshe is met succeed. The angels apparently succumb to with resentment and skepticism. In the the force of Moshe’s logic and admit to the angels’ conception, human beings are wisdom of Hashem’s decision [9]. unworthy to receive something as precious as the Torah. The angels are incredulous that Angelic Sin Hashem would be willing to give something to mere mortals that has been safely hidden Midrash Tehilim echoes some of the logic of in the heights of heaven for so long. this Talmudic passage, but takes the justification of humankind’s receipt of the What’s perhaps even more shocking, after a Torah in an even more daring direction: little prodding from Hashem, Moshe audaciously defends his incursion into And since Moshe went up Mount Heaven, arguing that the Torah is effectively Sinai and did not return, the Children useless for heavenly beings, though of Israel made the golden calf and the indispensable for Israel: tablets were broken. The angels rejoiced at this and said – “Surely Hashem said to Moshe: Provide them now the Torah will be returned to us.” with an answer as to why the Torah When Moshe went up to receive the should be given to the people…. second set of the tablets, the angels objected and said – “Why are You Moshe said before Him: Master of the still giving the Children of Israel the Universe, the Torah that You are Torah? Just yesterday they violated giving me, what is written in it? God it!” God replied to them – “Didn’t you said to him “I am the Lord your God angels also sin when you visited Who brought you out of Egypt from Abraham by eating dairy and meat at the house of bondage” (Exodus 20:2). the same meal? Even a young child of Moshe said to the angels: Did you Israel would tell his mother that descend to Egypt? Were you enslaved eating this is prohibited.” The angels to Pharaoh? Why should the Torah be could not think of an answer. At that yours? …. Again, Moshe asked…: very moment God told Moshe to What else is written in it? Hashem write down the Torah quickly before said to him: “Remember the Shabbat the angels could respond… [10] day to sanctify it.” Moshe asked the angels: Do you perform labor that you This is an extraordinary statement, possibly require rest? …: What else is written even more so than in Moshe’s confrontation in it? Hashem said to him: “Honor with the angels as cited above. In equating the your father and mother.” Do you have angels’ purported violations of Jewish dietary a father or a mother that would render law with the idolatry of the golden calf, the

2 midrash is stating that angels sin just as waiting in between as the paradigmatic case human sin, and are therefore no better. of angelic sin. That is, expanding on the Beit Halevi’s comments, we suggest that it is not But is this defense fair? After all, even the attention to detail to which are most generous judge would have to admit alluding that separates humans from angels. that drinking milk too close to eating meat is Rather, it is the singular human ability to be a less serious infraction than worshipping a m’chadesh halachot and to add chumrot to false god. How can the midrash equate the our observance. two? Moreover, why were the angels apparently left speechless and without such Chazal intended to demonstrate, we propose, an obvious response? that the angels’ deficiencies with regard to possessing the Torah are not in their violation To address these questions, we turn to an of the prohibition of cooking a kid in its interpretation of the Beit Halevi on Parshat mother’s milk – or even in the rabbinic Yitro. In commenting on the worthiness of proscription of consuming dairy immediately humans to receive the Torah, the Beit Halevi after eating meat. Rather, their failing is their elaborates on the Talmudic arguments of inability to innovate chidushei Torah and Moshe in his entry to heaven. The Beit Halevi chumrot and manufacture a previously refers to the aforementioned Midrash and unknown prohibition against eating dairy explains: before meat without allowing for the customary waiting and washing in between. [...] this is the reason that we eat dairy It is this failure that our customary Shavuot prior to eating meat on Shavuot. It is cheesecake highlights. the punctiliousness of humankind – who even observes the strictures of If we take another step back, we can taste in waiting and washing, etc., between our cheesecake an even more fundamental dairy and meat – that justifies the reason that Hashem gave the Torah to giving of the Torah to humans instead humans instead of angels. The very existence of angels... [11] of chumrot, which are devised “to distance a person from sin” [13], reflects Chazal’s According to the Beit Halevi, it is not only understanding of a certain harsh reality: human beings’ physical ability to perform people fail. This truth is bound intrinsically mitzvot that justifies the giving of the Torah, with the giving of the Torah that we celebrate it is also human beings’ ability to observe on Shavuot. Following Chet HaEgel, God even the smallest, rabbinically mandated gives Moshe the second set of tablets under details of mitzvot observance. new terms of agreement – this time the text includes the novel concept of teshuva [14]: Creativity and Cheesecake So Moses carved two tablets of stone, like the In truth, if the Midrash simply wanted to first ... The Lord passed before him and present an example of angelic sin, it could proclaimed: “Lord! Lord! A God have used examples recorded by the Talmud compassionate and gracious, slow to anger, of angels breaching more serious, even abounding in kindness and faithfulness, biblically mandated commandments [12]. extending kindness to the thousandth The Midrash made a conscious choice to use generation, forgiving iniquity, transgression, the marginal prohibition against eating dairy and sin … [15] prior to eating meat without washing and

3 a recognition that human nature requires It seems that the concept of failure is not only chumrot to keep us from sin. This is not to acceptable to the Torah, but a part of the say that we should accept failure; quite the system itself, and perhaps even expected. The opposite, the Rambam understands the reason for this is best expressed by the Torah’s charge as a lifelong battle to Rambam in his discussion of free will in the transcend our human weakness. That : weakness, though, is what imbues the system with meaning. Had the decree of God prompted man to be either just or wicked … or [had man’s] inborn It is these dual elements of human nature – nature drawn him toward a given path of our creativity and the weakness that conduct from which he cannot deviate …. necessitates it – that set us apart from angels, [w]hat need would there be, under such and it is these elements that we celebrate circumstances, for the Torah altogether? [16] every Shavuot when we eat our cheesecake, wait a few minutes, wash our hands, and then As the Rambam points out, a system of laws sit down to a traditional meat meal. We are, poses no challenge to a being that does not in this sense, proudly – and even a bit fail. With no challenge, there can be no subversively – reminding the angels that the reward or punishment, and the system is Torah does not belong in heaven. Rather, the rendered meaningless. Thus, our unique Torah has found a home in our communities relationship with the Torah encompasses not and in our uniquely human observance of only our ability to create chidushim, but also Shavuot.

References [1] Sefer Perushim Upesakim al haTorah l’Rabbeinu Avigdor Tzarfati. [2] See, e.g., Mishna Brurah 494:12. [3] See, e.g., 494:3. [4] See, Imrei Noam to Song of Songs 4:11. [5] See, Menachem Mendel of Ropshitz on Dvarim 10:10. [6] Rabbi Yitzhak Lipiet of Shedlitz alone gives 19 explanations in his Sefer Matamim. [7] B.T. Shabbat 88b-89a. [8] Roughly tracking the Ten Commandments, the Talmud gives four other examples of mitzvot contained in the Torah, which are seemingly irrelevant for angels, but important for humans. Interestingly, most are universally applicable and are not uniquely “Jewish” commandments. [9] The sentiments underlying this Talmudic passage are mirrored in several other instances in rabbinic literature. In most cases, the narrative ends with the Talmud telling us that the discussion proves that the Torah was not given to the ministering angels: (“lo nitna torah l’malachei hasharet”). See, e.g., B.T. Kidushin 54a; B.T. Brachot 25b; B.T. Shabbat 89a. [10] Midrash Tehillim (Mizmor 8). [11] Beit Halevi on Yitro (paragraph commencing with “hakol modim b’atzeret…”) [12] See, for example, B.T. Yoma 67b and Rashi ad loc. [13] Mishna Berachot 1:1 [14] Shemot 34:4-7. [15] Compare with the first covenant in Shemot 20:5. [16] Mishneh Torah LeRambam, Sefer HaMada, Hilchot Teshuva 5:4

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4 Yaakov’s Covenant and Jewish Destiny By Akiva Newborn

Yaakov’s dream narrative is one of the most First, what is the meaning of this prophecy? iconic yet mystifying passages in Sefer Why would G-d destine Yaakov’s Breishit. In the beginning of Parshat Vayetze, descendants to inherit the land only to leave Yaakov dreams of a ladder standing upwards it and eventually return? If Eretz Yisrael is from the ground with its top reaching the their final destination, then why not have heavens and angels ascending and Yaakov’s descendants simply remain in the descending upon it.1 G-d appears to Yaakov, land? standing over him, and proclaims that Yaakov will have children as innumerable as Second, even if one were to ignore the illogic the dust of the earth and that this will be their of this covenant and suppose instead that G- land.2 They will then disperse east, west, d’s intention is merely to reveal certain future north and south, after which G-d will events to Yaakov — that his descendants will eventually return them to the land.3 Yaakov be in the land, leave, and return again — then wakes up from his dream with a start and how can one explain the ladder with takes the stones from under his head to build ascending and descending angels in the a monument commemorating the covenant background? G-d had established with him.4 Yaakov then takes an oath stipulating that if G-d will be Beginning with the first question, one with him, protect him, provide him with traditional understanding of this prophecy is bread and clothing, and return him to his that it is a reiteration of the Abrahamic father’s house, then G-d will be a god unto covenant.6 G-d establishes a covenant with him, and Yaakov will give Him tithes.5 Avraham and then reaffirms the same It is noteworthy that Yaakov’s dream is fairly covenant with each of the forefathers.7 He binary, with distinguishable in-out and top- reestablishes the covenant with Yitzhak in bottom motifs. Yaakov’s descendants will be Genesis 268 and then with Yaakov in the in the land, then out of the land, only to be above-referenced ladder dream. But there is a back in the land. Similarly, the passage problem with this traditional understanding, emphasizes that the bottom of the ladder as a simple comparison of the Abrahamic begins on the ground with its top reaching the covenant with Yaakov’s covenant reveals heavens, and angels ascending to the top and that the two covenants are quite different. descending to the bottom. In the the Abrahamic covenant, G-d decrees But in addition to the curious in-out and top- that Avraham’s children will be dispersed bottom symbolism, there are a number of together to one land, where they will be puzzling aspects of this prophetic covenant. enslaved.9 G-d will then judge the nation that

1 Genesis 28:12. 6 See, e.g. Malbim 28:14 2 Ibid. 28:13. 7 Ibid. 3 Ibid. 28:14-15. 8 Gen. 26:2-4. 4 Ibid. 28:16, 18. 9 Ibid. 15:13. 5 Ibid. 28:20-22.

5 enslaves them and bring them out with great A second explanation as to why G-d did not wealth after 400 years, in their fourth simply reaffirm the Abrahamic covenant with generation, when the sin of the Amorite is Yaakov is that there are subtle indications in complete.10 Given the time markers and other the Torah that Yaakov has deeper prophetic specific details in this prophecy, it is fairly vision than Avraham. For example, at the end clear that these events foretell B’nai Yisrael’s of his life, Yaakov gathers his children to slavery in Egypt and eventual liberation. inform them what will happen at “the end of But the events in Yaakov’s prophecy are less days.”12 There is no similar indication in the identifiable. G-d warns Yaakov that his Torah that Avraham has any knowledge of descendants will be dispersed not to one land, what will occur to his descendants more than as in the Abrahamic covenant, but to many a few centuries from his present. Therefore, lands — east, west, north, and south. His it is not unforeseeable that Yaakov and descendants will not be together. Moreover, Avraham’s covenants could differ. Yaakov’s prophecy does not indicate when the exile will occur or how long it will last. If Avraham and Yitzchak's covenant presages There is no mention of G-d judging the the founding of the Jewish nation through nation(s) to which Yaakov’s descendants exile in Egypt, then what events do Yaakov’s would be dispersed. Lastly, the dispersion covenant foretell? Through careful textual will occur after Yaakov’s descendants have analysis, we can determine that Yaakov’s become as innumerable as “the dust of the covenant foreshadows not the exile to and earth,”11 not when they are a mere clan of 70, exodus from Egypt but rather the exile that as they were when they descended to Egypt. the Jewish people would endure much later in The stark differences between these history, after they had already become a prophecies lead to the unmistakable nation. conclusion that Yaakov’s covenant is not, in fact, the same one Avraham receives. They The proof is in the text. There is a specific have similar themes of exile and return, but portion of the Torah without which it would the exiles appear to be of a very different be nearly impossible to fully understand nature. Yaakov's prophecy. In fact, the section that elucidates Yaakov’s prophecy happens to Yet if G-d reaffirmed the Abrahamic begin with one of the parshiyot in the Torah covenant with Yitzchak, why not do the same whose name is the corollary of the word with Yaakov? One possible explanation is vayetze, going out, and that is Parshat Ki that there is a significant contextual Tavo, coming in. difference. Avraham receives the Divine covenant as a reward for his righteousness — Parshat begins not with Yaakov he had just refused the spoils of war from the leaving the land but with B’nai Yisrael wicked king of S’dom — whereas Yaakov coming into the land. G-d says when you receives his covenant while fleeing from enter the land, you will bring your , Eretz Yisrael, after lying to his father and your first fruits, to the who will be at stealing from his brother. It would have been that time, and then you will make a historical odd indeed for Yaakov to be rewarded with a declaration.13 And where does that covenant at this point in his life. declaration begin? Arami oved avi, “An

10 Ibid. 15:13-16. 12 Ibid. 49:1. 11 Ibid. 28:13 13 Deuteronomy 26:2-1-2.

6 Aramean [sought to] destroy my at this place. (ii) And Sihon, the king of forefather.”14 Ki Tavo picks up where Heshbon, and Og, the king of Bashan, came Parshat Vayetze leaves off — Yaakov's exile out towards us in battle, and we smote them with Lavan the Aramean. The texts are in (i.e, I protected you).”22 dialogue. Significantly, G-d concedes that he did not Continuing with the narrative in Ki Tavo, provide B’nai Yisrael with bread. But why what does G-d command B’nai Yisrael to do would there be any expectation that G-d with the bikkurim? Give tithes.15 Why? provide them specifically with bread such Because G-d is ratifying the oath Yaakov that G-d feels compelled to offer a form of took in Vayetze that he would offer G-d tithes apology? G-d had to address his failure to if G-d returns him to the land. This is just one provide bread because it was one of Yaakov’s of many parallels to Vayetze. Scattered conditions to the covenant (“If you give me throughout the rest of Ki Tavo and the bread to eat. . .”). beginning of , the parsha immediately following, are the key elements Lastly, Yaakov states that if G-d satisfies his of Yaakov’s dream narrative in Vayetze.16 five conditions, then G-d will be a god unto him.23 This is reaffirmed in Nitzavim as it As in Vayetze, G-d states in Ki Tavo (i) your states: “He will be your God, as He spoke to children will be in the land,17 (ii) they will you, and as He swore to your forefathers to then be dispersed,18 (iii) and eventually Abraham, to Isaac, and to Jacob.”24 returned19-— the same structure as Yaakov's dream. Further, just as Yaakov erects a Understanding these parallels in Vayetze and monument of stone when he awakens from Ki Tavo-Nitzavim is the key to answering the his dream, in Ki Tavo G-d commands B’nai two questions presented in the beginning of Yisrael to erect a monument of stone upon this article. Why would Yaakov’s entering the land.20 In Vayetze, Yaakov descendants inherit the land only to disperse bargains with G-d, asking G-d to (i) be with from it and return later, and what is the him (ii) protect him (iii) give him bread (iv) significance of the ladder in Yaakov’s and clothing (v) and return him in peace.21 In dream? Within the answer to the second Ki Tavo, the same pattern follows, albeit in a question lies the key to answering the first. slightly different order: “(i) I led you (i.e. I was with you) through the desert for 40 years Once again, the ladder is mutzav artzah, during which time (iv) your garments did not standing on the ground, and G-d is nitzav wear out from upon you, nor did your shoes alav, standing over Yaakov. The ladder’s top wear out from upon your feet. (iii) You (rosh) reaches the heavens and its bottom is neither ate bread, nor drank new wine or old on the ground, with angels ascending to the wine, in order that you would know that I am top and descending to the bottom. To what the Lord, your God. (v) And then you arrived is this double mutzav-nitzav language and

14 Ibid. 26:5. 20 Ibid. 27:2. 15 Ibid. 26:12. 21 Gen. 28:20-21. 16 See Appendix. 22 Deut. 27:2-4. 17 Deut. 26:15. 23 Gen. 28:21. 18 Ibid. 28:64. 24 Deut. 29:12. 19 Ibid. 30:3.

7 top-bottom motif referring? Parshat is the lynchpin of Yaakov’s entire prophecy. Nitzavim, which states: You, B’nai Yisrael Whether Yaakov’s descendants will remain are nitzavim, you are standing here today. in the land or be exiled from it depends From the heads (rosh) of your tribes (the top entirely upon their deeds and, specifically, rung of society) to the lowly woodcutters and whether they choose to follow G-d's water bearers (the bottom of the society). commandments. That is the meaning of From the old to the young. From the top to Yaakov’s prophecy. the bottom. So why is Yaakov receiving the austere So what is the ladder in Yaakov’s dream? covenant from Ki Tavo and Nitzavim and not B’nai Yisrael is the ladder. The ladder is the Abrahamic covenant? Because once symbolic of B’nai Yisrael and their free will. again context matters. As stated, Yaakov Thus far, only isolated verses within Ki Tavo encounters G-d directly after deceiving and Nitzavim have been examined. But when Yitzchak and stealing Esav’s blessing. G-d is viewed as a whole, the overarching subject of cautioning Yaakov that while He is bound by these parshiyot is the grand covenant with G- the Abrahamic covenant to make Yaakov’s d. Just like Yaakov's dream, Ki Tavo- descendants into a great nation and to cause Nitzavim is one of the most binary parts of the them to inherit the land, from the moment Torah, as G-d sets forth in the clearest of they enter Eretz Yisrael and onwards, terms: If you follow my commandments, and whether they will remain in the land is elevate yourself — if you go up the ladder entirely up to them and the choices they — bracha, you will merit to be in the land and make. Yaakov’s prophetic dream is the origin enjoy its blessings. But if you do not follow of the eternal covenant between G-d and my commandments, and you lower yourself B’nai Yisrael. — go down the ladder — klalah, you will be exiled from the land and accursed. The ladder

8 Appendix

Veyetze Ki Tavo-Nitzavim

כו:יב כִּ ֣י תְ כַלֶּ֞ ה לַ֠ﬠְ שֵׂ֠ ר אֶ ת ־ כָּ ל ־ מַ ﬠְ שַׂ ֧ ר תְּ ב וּ אָ ֽ תְ �֛ כב וְכֹל֙ אֲשֶׁ ֣ר תִּתֶּ ן־לִ֔ י ﬠַשֵּׂ֖ ר אֲﬠַשְּׂרֶ ֥ נּוּ לָֽ�:

כו:טו הַשְׁקִיפָה מִמְּעוֹן קָדְשְׁ� מִן-הַ שָּׁ מַ יִ ם, וּבָ רֵ � אֶ ת- ﬠַ מְּ � אֶ ת- יג וְהִ נֵּה ה' נִצָּב ﬠָלָיו, וַיֹּאמַר, אֲנִי ה' אֱ�קי אַבְרָ הָם ִ י שְׂ רָ אֵ ל , וְאֵת הָאֲדָמָה, אֲשֶׁר נָתַתָּה לָנוּ-- כַּ אֲ שֶׁ ר נִ שְׁ בַּ ﬠְ תָּ לַ אֲ בֹ תֵ י נ וּ, אָבִ י�, וֵא�קי יִצְ חָק; הָאָרֶ ץ, אֲשֶׁ ר אַתָּה שֹׁכֵב ﬠָלֶ יהָ -- אֶרֶ ץ זָבַת חָלָב וּדְ בָשׁ. {ס} לְ� אֶתְּ נֶנָּה, וּלְזַרְ ﬠֶ�.

כז:ב וְהָיָ֗ ה בַּיּוֹם֘ אֲשֶׁ ֣ ר תַּֽ ﬠַבְר֣ וּ אֶ ת־הַיַּרְ דֵּ ן֒ אֶ ל־הָאָ֕רֶ ץ אֲשֶׁ ר־ה' אֱ�קי� יח וַ יַּשְׁ כֵּ֨ ם יַ ֽ ﬠֲקֹ֜ ב בַּ בֹּ֗ קֶ ר וַ ִיּקַּ ֤ ח אֶ ת־הָ אֶ֨ בֶ ן֙ אֲשֶׁ ר־שָׂ ֣ ם ֹ נ תֵ ֣ ן לָ ֑ � וַֽ הֲ קֵ מֹ תָ ֤ לְ �֙ אֲ בָ נִ ֣ ים גְּ דֹ ל֔ וֹת ְ ו שַׂ דְ תָּ ֥ ֹ א תָ ֖ ם ַ בּ שִּׂ ֽ י ד : ג וְכָֽתַבְ תָּ֣ ﬠֲלֵיהֶ֗ ן מְ רַ ֽ אֲ שֹׁ תָ֔ יו וַ יָּ ֥שֶׂ ם אֹ תָ ֖ הּ מַ צֵּ בָ ֑ ה ִוַיּצֹ֥ק שֶׁ ֖מֶ ן ﬠַל־רֹאשָֽׁ הּ: אֶ ת־כָּל־דִּבְרֵ֛ י הַתּוֹרָ֥ ה הַזֹּ֖ את בְּﬠָבְרֶ֑� לְמַ֡ﬠַן אֲשֶׁר֩ תָּבֹ֨א אֶל־הָאָ֜רֶץ אֲשֶׁר־ה' אֱ�קי� | נֹתֵ֣ן לְ�֗ אֶ֣רֶץ זָבַ֤ת חָלָב֙ וּדְבַ֔שׁ כַּֽ אֲשֶׁ֥ר דִּבֶּ֛ר ה' אֱ �קי־אֲ בֹתֶ ֖ י� לָֽ �: ד וְהָיָה֘ בְּ ﬠָבְ רְ כֶ֣ם אֶת־הַיַּרְ דֵּן֒ תָּ ֜ קִ י מ וּ אֶ ת ־ הָ ֽ אֲ בָ נִ ֣ י ם הָ אֵ֗ לֶּ ה

כט:ד (1) וָֽ א וֹ לֵ ֥ � אֶ תְ כֶ ֛ ם אַרְבָּﬠִ֥ים שָׁנָ֖ה בַּמִּדְבָּ֑ר (4) ֽל ֹא־בָ ֤לוּ כ ִוַיּדַּ ֥ ר יַֽﬠֲקֹ֖ ב נֶ ֣ דֶ ר לֵאמֹ֑ ר (1) אִ ם־יִֽהְ יֶ֨ ה אֱ�קים ﬠִמָּדִ֗ י שַׂ לְ מֹֽ תֵ י כֶ ם֙ מֵֽ ֲﬠ ֵל י ֔ ֶ כ ם וְ נַ ֽ ﬠַ לְ �֥ ל ֹא ־בָ ֽ לְתָ֖ה מֵﬠַ֥ל רַגְלֶֽ�: ה (3) ֶ֚ ל חֶ ם ֣ל ֹא (2) וּשְׁ מָ רַ֨ נִ י֙ בַּדֶּ ֤רֶ � הַ זֶּה֙ אֲשֶׁ ֣ ר אָ ֽ ֹ נ כִ ֣ י ה וֹ לֵ֔ � וְ נָ ֽ תַ ן ־לִ ֥ י (3) אֲ כַ לְ תֶּ֔ ם וְיַ֥ יִן וְשֵׁכָ֖ר ֣לֹא שְׁתִ יתֶ֑ם לְמַ֨ﬠַן֙ תֵּֽדְע֔ וּ כִּ֛י אֲנִ֥י ה' אֱ�ֽקיכֶֽם: ו לֶ ֛ חֶ ם לֶ ֽ אֱ כֹ֖ ל (4) וּבֶ ֥ גֶ ד לִ לְ בֹּֽ שׁ : וַ תָּ בֹ֖ אוּ אֶ ל־הַ מָּ ק֣ וֹם הַ זֶּ ֑ ה 2( ) ַו יֵּצֵ֣א סִ יחֹ֣ ן מֶֽלֶ�־חֶ֠ שְׁ בּ֠וֹן וְע֨ וֹג מֶֽלֶ�־ כא (5) וְשַׁבְתִּ ֥ י בְשָׁ ֖לוֹם אֶ ל־בֵּ֣ית אָבִ ֑ י ...... הַ בָּ שָׁ ֧ ן לִ קְ רָ אתֵ ֛ נוּ לַ מִּ לְ חָ מָ ֖ ה וַ נַּ כֵּ ֽ ם:

כט:יבלְ מַ ֣ ﬠַ ן הָקִֽ ים־אֹֽ תְ �֩ הַ יּ֨ וֹם ל֜ וֹ לְ ﬠָ֗ ם וְה֤ וּא יִֽהְ יֶה־לְּ�֙ לֵֽ א�קים כא ...וְהָיָ ֧ה ה' לִ ֖י לֵֽא�קים: כַּֽאֲשֶׁ ֖ ר דִּ בֶּר־לָ ֑� וְכַֽאֲשֶׁ ֤ ר נִשְׁ בַּע לַֽאֲבֹתֶ֔ י� לְאַבְרָהָ ֥ם לְיִצְחָ ֖ק וּלְיַֽﬠֲקֹֽ ב:

כח:סד וֶהֱפִיצְ � ה' בְּ כָל- הָ ﬠַ מִּ י ם, מִ קְצֵה הָאָרֶ ץ וְ ﬠַ ד-קְ צֵ ה הָ אָ רֶ ץ ; יד וְ הָ יָ ֤ה זַרְ ﬠֲ �֙ כַּ ֽ ﬠֲפַ ֣ ר הָ אָ֔ רֶ ץ וּ פָ ֽ רַ צְ תָּ ֛ יָ ֥ מָּ ה וָקֵ ֖ דְ מָ ה וְ צָ פֹ֣ נָ ה וָ נֶ ֑ גְ בָּ ה

וְ שָׁ֨ ל:ג ב ה ' אֱ � ק י � אֶ ת ־שְׁ בֽ וּתְ �֖ וְרִֽ חֲ מֶ ֑ � וְ שָׁ֗ ב וְ קִ בֶּ צְ �֙ מִ כָּ ל ־הָ ֣ ﬠַ ֔מִּ י ם טו ...וַֽהֲשִׁ֣בֹתִ֔ י� אֶ ל־הָֽאֲדָמָ ֖ה הַזֹּ֑ את אֲשֶׁ ֧ ר הֱפִֽיצְ�֛ ה' אֱ�קי� שָֽׁמָּ ה:

כט:ט אַתֶּ֨ ם ִ נ ָ צּ בִ ֤ י ם הַ יּוֹם֙ כֻּלְּכֶ֔ ם לִפְנֵ ֖י ה' אֱ�ֽ קיכֶ ֑ם רָֽ א ֵ שׁ י כֶ ֣ ם שִׁ בְ טֵ י ֗ ֶ כ ם יב וַיַּֽחֲ�֗ם וְהִנֵּ֤ה סֻלָּם֙ מֻ צָּ ֣ ב ֔ ְ ַ א ר צָ ה ְ ו ר ֹ א שׁ֖ וֹ מַ גִּ ֣ י ַ ﬠ זִ קְ נֵ יכֶ ם֙ וְ שֹׁ֣ טְ רֵ יכֶ֔ ם כֹּ֖ ל אִ ֥ ישׁ יִ שְׂ רָ אֵ ֽ ל:י טַ פְּ כֶ ֣ ם נְ שֵׁ י כֶ֔ ם וְ גֵ ֣ רְ �֔ אֲ שֶׁ ֖ ר הַשָּׁמָ ֑יְמָ ה וְהִ נֵּה֙ מַלְאֲכֵ֣י אֱ�קים עֹלִ ֥ים וְיֹֽרְדִ ֖ ים בּֽ וֹ: בְּקֶ ֣רֶ ב מַֽ חֲנֶ ֑י� מֵֽחֹטֵ֣ב ﬠֵצֶ֔ י� ﬠַ ֖ד שֹׁאֵ֥ ב מֵ ימֶֽ י�: יג וְהִ נֵּ֨ ה ה' נִ צָּ ֣ ב ﬠָלָיו֘ וַיֹּאמַ ר֒

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9

The Limits of Physician Influence By Rebecca Linfield, M.D. and Leon Moskatel, M.D.

In one of my first months of residency, our home on oral antibiotics, inadequate for the service took care of an older woman, Ms. G, task, but we had to try something. We knew who came into the hospital because her her likely fate. family said she was “acting crazy.” While yes, she was floridly high on The Torah does not explicitly focus on the methamphetamines, we also found she had a obligations of a doctor towards his or her rollicking infection with a bacteria that was patient, and vice versa. Instead, later in the known for causing abscesses, Streptococcus Rabbinic tradition, the in constellatus, that she had likely developed 73a finds that a doctor is obligated to save a from her intravenous drug use. Our patient’s life through two different verses: objectives became clear: Give her IV either “Do not profit by the blood of your antibiotics to control the infection and find fellow” (Lev. 19:16), or, regarding a lost and drain the abscess; oral antibiotics just object (here interpreted as one’s body) “then would not cut it and not locating the abscess you shall give it back to him” (Deut 22:2).1,2 would mean she would never control the On the patient’s side, the Torah states that infection. Failure in these objectives would “For your own sake, therefore, be most likely mean her ultimate demise. careful” (Deut. 4:15). The Gemara adds that a Torah scholar should only live in a town One afternoon while she was under my care, with a doctor, as people have an obligation to she called me to her bedside to inform me that take care of their health (Sanhedrin 17a). she no longer wanted to be in the hospital and was going home, now. I frantically talked One potential way to understand the doctor- with her, carefully explaining what we patient relationship is through comparing the needed to do to treat her and her possible doctor to the role of the Kohen, the priest. death if she went home. She politely listened, Especially in Temple times, the priest flatly stated, “I’m going home” and made her functioned as a spiritual leader and healer of way to the door. the people, in a role similar to a modern day doctor. If a patient does not have capacity to make decisions, we can initiate an involuntary hold Leviticus 4:3 discusses what happens if a to keep them effectively safe from priest sins: “If it is the anointed priest who themselves -- but Ms. G could articulate a has incurred guilt, so that the blame falls he shall offer ,[לאשמת העם] plan for what she would do after the hospital, upon the people including the buses she would take home. for the sin of which he is guilty - a bull of the She was just done being there. She was of herd without blemish as a purification sound mind and I could not keep her in the offering to the Lord.” But why is a priest’s sin why should the blame fall upon -לאשמת העם hospital to finish healing her. We sent her

1 All Biblical translations from the JPS 1985 2 Sefaria.org Talmud translation translation 10 the people if the priest sins? After all, it is the people be held responsible if they are taught priest’s responsibility to execute ritual incorrectly? correctly and teach the people right from wrong. Perhaps one answer can be found by focusing on nature of the priest’s sin. The entire חטאת This is a problem that surfaces in the original section in Leviticus deals with the Hebrew of the text, and not a mistranslation. offering - the - which is for a sin is an infinitive noun which translates committed through error and not deliberate ”אשמה“ to “becoming guilty.”3 Properly translated, actions. Rabbi Samson Raphael Hirsch :means “to the becoming guilty (1808-1888) writes ”לאשמת העם“ of the people,” i.e., the people incur guilt. To reiterate: why are the people guilty when the “The sinner through error is he who priest sins? sins from carelessness. In other words, at the moment of omission, he Rashi (1040-1105) brings forward a pshat did not take full care, with his whole reading of the text in an effort to answer this heart and soul, that his act be in conundrum. Quoting Leviticus Rabbah 5:6, keeping with the Torah and the he says, “When the high priest sins, the commandments.” people become guilty, because they are dependent on him [the high priest] to atone So the type of sin that the people are guilty of for them and pray for them.” That is, when is one of omission, of carelessness. Taking the Torah says that the people are guilty, it is R. Hirsch’s commentary a step further, we in a general sense. G-d’s wrath falls upon the propose that this verse comes to teach about entire people because the priest has erred in the limits of authority - and the type of his ritual sacrifices, and therefore nobody’s partnership that should take place between sins have been atoned through sacrifice. priest and people, a doctor and the patient.

This answer, though, does not answer the Perhaps the people are guilty because they question of why G-d would blame the people should have known better. That is, even for a priest’s error. Other traditional though the priest brings sacrifices for the commentators also - in our opinion - do not people and teaches them, the Jewish people provide a satisfactory answer. For instance, must also put forward their own learning - at Ibn Ezra (1089-1167) focuses more on the least enough to question the priest if it seems role of priest as teacher, described by Moses he is executing ritual incorrectly, or teaching false Torah. As patients, we cannot always יורו משפטיך ליעקב ותורתך “ :on his deathbed They [the ] shall teach Your rely upon the doctor’s opinion - we should do -לישראל [G-d’s] laws to Jacob / And Your [G-d’s] more research (from verified sources, of instructions to Israel” (Deut. 33:10). Per the course), and ask the doctor questions. If the Ibn Ezra, this verse means that the people are doctor is not open to questions, her authority guilty because they have followed incorrect is suspect. teaching from the priest. But if the priest is לאשמת העם “ .supposed to be the teacher, why should the The Gemara goes even further so that the blame falls upon“ -הרי משיח כצבור

3 Brown-Driver-Briggs Hebrew and English Lexicon p.80 11 the people” teaches that the anointed one [the “He (the doctor) does not fear disease. He high priest] is like the general public.”4 In the eats the food of the healthy, and he do not act Gemarah’s reading, the verse does not say humbly before G-d.” The doctor must that the people are guilty for the priest’s sins recognize that he or she is like everyone else - but rather, that a priest is like all of us, and and sometimes has limited knowledge or subject to the same limits in achieving authority. perfection that we all are. This Shavuot, may we all - whether doctors This is also echoed in the Gemarah’s or patients - come to recognize our limits, and statements about doctors. The Gemara states: work in partnership with one another for “The best of doctors is [destined] to Gehenna healing. [hell]” ( 82a). Rashi explains that,

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4 TB Horayot 7b 12 Taking Care of Your Body: A Mitzvah from the Torah By Susan Fink

Recently, I’ve found that Jewish publications Abraham and Sarah are perhaps the first that cater to the observant community are Biblical figures who help us view our taking health a little more seriously. These relationship to food in a positive light. We are good efforts to create an awareness of learn that hospitality, and specifically feeding elements of a healthy lifestyle, but this long guests, is a mitzvah. overdue attention should lead all of us to ask some important philosophical Later, when the Children of Israel enter the questions. Does this issue, of which the desert they ask how they will food and general public has been cognizant for years, God provides mannah, food from have a special significance for the Jewish heaven. And yet, not satisfied with heavenly community, and particularly the observant food, the people still complain. At one point, Jewish community? Does it have a the demand meat. In response, God specifically Jewish meaning outside of our brings them quail, but while the people are general desire for better health? Does the still ravenously eating the new food, God Torah put a value on maintaining a healthy strikes them with a plague. Once again, the body? And, perhaps most importantly, do healthful nourishing food which God had have a Torah obligation to live a healthy been willing to provide in moderation lifestyle? transforms into a curse when consumed gluttonously. Any discussion of a healthy lifestyle must include the topic of food. It is interesting to Clearly, since their very creation, people go back to the beginning of the Torah to learn have had their issues regarding how our relationship to food has evolved. In food. Although Abraham and Sarah see the Garden of Eden, temptation was too great food’s higher potential, they seem to be the and Adam and Eve ate from the tree. This is exception rather than the rule. In most cases, the first recorded case of a person lacking people want something other than what they willpower related to food. As punishment, have and in greater amounts. Eating is the acquisition of food, whose original animalistic, with no higher purpose. But purpose was to be a pleasurable and Torah and our tradition are clear on what the nourishing experience, became a necessary ideal is. בְּ ֵז ﬠַ ֤ ת אַפֶּ֨ י�֙ תֹּ֣ אכַל לֶ֔ חֶם ﬠַ ֤ד “ chore, earned only by With the sweat of your face At the end of their forty year journey through ” שֽׁ וּ בְ �֙ אֶ ל ־ הָ ֣ אֲ דָ מָ֔ ה you shall eat bread, until you return to the the desert, Moses tells the Children of Israel And you shall watch“ ”, נִ שְׁ מַ רְ תֶּ ֥ ם מְ אֹ֖ ד לְ ַנ פְ שֹֽׁ תֵ י כֶ ֑ ם“ .(ground” (Genesis 3:19 yourselves very well,” (Deuteronomy 4:15). As time progresses in the Torah, the human This is interpreted as teaching us not to diet changes. Initially, Adam is told he can intentionally place ourselves in eat only what he can grow. After the flood, danger. What is the purpose of such a however, Noah is told that with certain commandment? conditions, the consumption of animals is permitted.

13 Long before modern medicine, Today there is are wealth of information and wrote extensively about many aspects of a resources available that teach us why it is healthy life. He is very thorough in his important to eat healthy food, moderate our recommendations regarding times for eating, food portions, exercise, and get proper amounts and types of food to be consumed, rest. Because food is generally abundant in exercise, sleep habits, etc. our society, one has many choices for any given meal. These are the blessings of Why did he go into so much detail? For modern life. Yet, just like with the quail, if Maimonides, the answer is we are not careful these blessings can easily straightforward: when we are well, we are turn into a curse. A recent report, for better able to serve God. He writes in Hilchot example, noted that there are more De’ot that it “is impossible to understand and individuals who are morbidly obese than are become knowledgeable in the wisdoms when just moderately overweight. It has also been one is starving or sick…” (3:3) projected that, for perhaps the first time ever, today’s youth will have a shorter lifespan In his Mishneh Torah, Maimonides cites the than their parents. Torah’s commandment that we avoid danger by building a parapet on our roof, and then Although these are general societal statistics, enumerates a variety of prohibitions that the Jewish community, its institutions, and its follow from it. “Regarding any obstacle communal frameworks are not immune from which is dangerous to life, there is a positive their implications. We know the dangers of commandment to remove it and to beware of gluttonous and unhealthy eating. Yet we also it…” want our children to enjoy learning, so we reward them for their Torah studies with Later codes of Jewish law by Rabbi Yosef candy. There are lollipops from the candy Karo and Rabbi Moses Isserles also include distributors at shul and special sweet treats at prohibitions against endangering one’s life youth groups. Shabbat and Yom Tov meals and a mandate to prevent illness and danger and celebrations are often unnecessarily large to life. and heavy. Our kiddushim, weddings, and b’nai mitzvah celebrations are lavish. So This idea is picked up by Rav Shlomo while we are blessed with endless ingredients Ganzfried in the late 19th century, who writes, with kosher supervision and advanced “The body’s health and complete state is appliances to prepare our food, we often seem important in the path of the service of God, to be moving farther and farther away in our for one cannot understand or know anything eating from Torah and God. about the Creator while sick. Therefore, a person must stay far away from things which Just as davening, Shabbat, and bring will destroy the body, and accustom himself us closer to the Almighty, so too we must to practices which strengthen and heal the learn that we have an obligation to keep our body” (Kitzur Shulchan Aruch, Chapter 32). bodies healthy as we seek God. If we recognized that our bodies are God’s holy By taking care of our lives, we preserve our vessels with which he has endowed us, would health. By preserving our health, we are we respect them more? Would we eat better able to serve God. better? Would we not smoke? Would we even see going to the gym as a holy act and,

14 as a result, would we exercise more? With amount of salt. Brown rice can be substituted more intensity? for white rice and a variety of other whole grains can be used in pilafs and I am not trying to suggest that we always salads. Recipes can be found in any number need to be on the straight and narrow, that we of cookbooks or by going online. should never let our children have sweets, that we should not enjoy our meals, or that we In the early 20th century, Rabbi Abraham should all stick to low fat, vegetarian, organic Israel Kook, the first Ashenazi Chief Rabbi diets. But I do think it important that we of Israel, asserted that if the Jews are going to learn to regulate some of our behaviors be successful in settling and rebuilding our regarding food and to practice moderation in homeland, they must recognize the need for eating, all within a Jewish context. and work on obtaining strong, healthy, muscular bodies. In fact, he goes even We need to think about the messages we send further and asserts that without physical our children with the foods that we make strength, Jews can never reach their spiritual available in shuls and youth groups. When goals. we attend a wedding or a bar mitzvah party do we really need to eat (and serve) what can Like Maimonides, Rav Kook understood that at times be a whole meal prior to the seudah we must take care of our bodies so that they itself? Although a Shabbat meal is to be remain strong and thus help us to accomplish special, must we have an appetizer (often our goals in life, whether spiritual or gefilte fish, which is made with eggs and material. We must recognize that our bodies matzah meal), red meat, and chicken? And are a gift from God, to be honored no less do we really need to eat so much that we highly than a . In doing so, we literally stumble away from the table too show our gratitude to God for endowing us stuffed to move? with life and we connect ever more closely to the Divine. As we are commanded in We can revise our menus. A variety of fresh Deuteronomy, “Be aware of yourself and vegetables can be served in any number of greatly be aware of your soul, and take good healthful ways. The amount of oil that we care of your souls.” cook with can also be reduced, as can the

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15 Megillat Boaz By Daniella Plutchok

Towards its end, Megillat Ruth mentions the ch. 38)1. Both stories begin with a man episode of and Yehuda twice. First, as separating from his community and going his part of a blessing from the people of the town own way. Yehudah separates from his to Boaz on his impending marriage to Ruth, brothers while Elimelech separates from his nation, Israel2. Both Yehudah and Elimelech ויהיה ביתך כבית פרץ אשר “ :Ruth 4:12) saying) .have sons who marry foreign women ילדה תמר ליהודה מן הזרע אשר יתן ה’ לך מן הנערה Let your house be as the house of Yehuda’s firstborn son, , married a“ ”.הזאת Peretz who Tamar bore to Yehuda - through Canaanite (Tamar), and Elimelech’s sons the offspring that God will give you by this marry Moabite women (Ruth and Orpah). In young woman.” both stories, two sons die and leave a childless widow. According to the rules of And a second time at the very end of the levirate marriage, the brother of a man who megillah, when it lists a genealogical line dies childless is obligated to give a child to which connects Ruth and Boaz to king David his brother’s widow, to be raised in his (Ruth 4:18-22). brother’s name with his brother’s inheritance or (ייבום) of land3. This is called Yibum

redemption.Yehuda’sU son Er dies, so Tamar "ואלה תולדות פרץ פרץ הוליד את חצרון… ושלמון is married to his second son Onan. But he dies הוליד את בועז ובועז הוליד את עובד. ועובד הוליד את too, and Yehudah becomes frightened and ישי וישי הוליד את דוד". refuses to marry her to his third son. “And this the genealogy of Peretz, Peretz Elimelech’s sons Machlon and Kilyon both begat Chiztron...and Shalmon begat Boaz die before having any children. In both and Boaz begat Oved and Oved begat Yishai stories the women are left stranded and in and Yishai begat David” response, both Ruth and Tamar, take initiative. They both sought out the man -- Why would this genealogy list starts from Ruth follows Boaz to the threshing field Peretz, Yehuda’s son, rather than starting the [Goren] and Tamar goes out to meet Yehuda chain from Boaz who is the prominent male on the road --then actively approach him to character of this story? get what they need, yibum, and both are redeemed by having an offspring from the Careful reading of both these biblical stories related family member to continue the family reveals a remarkable parallel between them. name and inheritance. The story of Ruth and Boaz echoes parts of the episode of Yehuda and Tamar (Bereshit

1 Rav Alex Israel, Megillat Ruth and the 3 Rabbi Arthur Waskow, Lot’s daughter, story of Yehuda & Tamar - a study in Tamar, and Ruth: Mothers of Messiah biblical contrast (2004) 2 Dr. Yael Ziegler, #21: Naomi, Dina Kritz, Taking Initiative: Rut’s Place Tamar, and Lot’s Daughters: Continuity at Among the Mothers of Tanach all cost 16 But there are differences between the two Have you heard not, my daughter? Do not go narratives as well. The main difference is that glean in another field...have I not ordered the Boaz redeems Ruth by doing the official youths not to touch you? while ,(גואל אותה) Yibum ceremony willingly Yehuda was tricked into it by Tamar. Yehuda actively sends Tamar away, back to her father's house, promising her he will Additionally, in Megillat Ruth, there’s a marry her to his third son when he becomes sense of Hashem's presence in Boaz’s life, of age, which he never does. He abandoned while no such reference is made in Yehuda’s her, and left her needs unmet, thinking only episode. of himself.

For example: When Boaz found Ruth in his bed in the goren, he was appalled (Ruth 3:8). And he said,May you be blessed to Hashem, "ויחרד האיש וילפת והנה אשה שוכבת my daughter ויאמר ברוכה את לה' בתי מרגלותיו". (Ruth )3:10

I will redeem you, as Hashem lives I will “And the man trembled and he redeem you, as Hashem lives grasped. Behold there is a woman...וגאלתיך אנוכי חי ”!lying at his feet ה'... (Ruth )3:13

And all the people who were in the gate and These strong words teach us that Boaz did not all the elders replied "We are witnesses! May have an active role in seeking out the physical Hashem make the woman who is entering encounter, rather it was Ruth who came to your house your house him initiating contact. This is in contrast to Yehuda who was an active participant ויאמרו כל העם אשר בשער והזקנים עדים יתן ה' את ויראה יהודה ויחשבה לזונה כי “ Bereshit 38:15 האשה הבאה אל ביתך.."(Ruth )4:11 כסתה פניה. ויט אליה אל הדרך ויאמר הבה נא אבוא . ”אליך And he said to the repears, "May Hashem be with you" and they replied,, "May Hashem bless you" When saw her, he thought she was aויאמר לקוצרים ה' עמכם ויאמרו לו יברכך harlot because she covered her face. So he ה (Ruth )2:4 turned aside toward her to the road and he Whereas in Yehuda’s story, there is no said, “Get ready now, I will come to you.” mention of Hashem, blessings, or the like. Additionally, Boaz performed yibum in a Furthermore, there is sense of protection of very public way, in front of the town people ויקח “ Ruth in the megillah which is lacking in he collected he bought her. Ruth 4:2 And he took ten men .”עשרה אנשים מזקני העיר Yehuda’s narrative. While Boaz makes sure that Ruth is safe, taken care of, and fed, (Ruth from the elders of the city. In contrast, 2:8-9) Yehuda’s apology or recognition of his wrongdoing was in a private manner, only in front of a single messenger who had sent him שמעת בתי אל תלכי ללקוט בשדה אחר...הלא ציוויתי ” word of Tamar's pregnancy, but no ceremony ”את הנערים לבלתי נגע took place.

17 I set out to discover the reason that Ruth and sharing with her and Naomi harvest from his Tamar are worthy of becoming the ancestors field, encouraging her to harvest with the rest of King David, and eventually of Mashiah of his team, and not to follow alone as a poor Ben David. I was hoping to find a positive woman. Further, he treats her with respect description of strong moral characteristics and does not take advantage of her neediness and special merit in these women, that might and her vulnerability as a single woman. explain and would expand on the simplicity Rather, he inquires who she is, and once he of the Pshat story, one in which women use understands what she needs from him he their sexuality and their bodies as a way to get completes the redemption in an honorable something they need from the men they ceremonial way in front of all the towns depend on. After all, we would never people. Boaz is the real hero in this story. encourage our girls these days to use their Boaz’s actions teach us that men are bodies to achieve their goals. To my surprise, obligated and expected to have the moral there was little written about Ruth and nearly responsibility to inquire and ask “Who are 4 Ruth 3:9)P3F P - not to let) מי זאת ”?nothing written about Tamar’s character at you all. And yet, our tradition does attribute themselves be deceived, but to know - and to positive lessons from Ruth and Tamar. Ruth make a conscious choice/decision to do the is the model of conversion and sacrifice right thing. This in itself is a positive thing, according to the Gemara (Yevamot 47a-b) for only when men treat women with respect and Tamar is the model of going above and and dignity will women be able to be free of beyond to not embarrass others (Rashi on using their bodies as their main or only tool Bereshit 38:25).While these aspects are for getting their needs met. positive and beautiful traits, nonetheless they are putting the women in passive self- Boaz and Ruth made the moral and social sacrificial female roles. How can we change that allowed for King David to reconcile this with our modern sensibilities? emerge. They had to amend the wrongdoings of their ancestors’ encounter, Tamar and Let me suggest that Megillat Ruth is a Yehuda, to allow for the possibility of “Tikun” experience -- a correction -- redemption for Am Israel to occur. compared with that of Tamar and Yehuda in many ways, in terms of the male heroes. Boaz treats Ruth with compassion, generously

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4 Dr. Yael Ziegler, Shiur #22: An immodest proposal 18 Chronicling Creation By Cindy Abrookin

For many of us -- commentaries included -- family trees, even if we go unnamed and ,תנך is an afterthought. This final book unremembered, unaccounted for in the דברי הימים .is seen a recap of and supplement we are woven into the larger fabric of society תנך in the :traces Adam’s lineage as follows דברי הימים itself more a ,מלאכים and שמואל to Adam, Seth, Enosh. And yet we .אדם שת אנוש .commentary than a standalone sefer know that Eve, Cain, and Abel were there And yet, it has the privilege of being the too. And though we may not know her name, There must be a level Enosh certainly had a mother, and in her .תנך conclusion to the of import bestowed upon the text if it’s absence, we still can recall her. included in the larger canon, and in such a is so angry at David ה' significant place. In fact, I will argue that I believe this is why is a reflection of the first book of for taking the census, sin that is recalled in דברי הימים There are a .שמואל and earlier in דברי הימים In its .בראשית -- the very first chapter ,תנך the reflects the importance of few inconsistencies with the census accounts דברי הימים ,essence Himself that ה' it is ,שמואל the creation story and enhances our -- for instance, in understanding of what it means to be human, inspired David to sin and count the people it’s Satan’s influence and in ,דברי הימים Jewish, and a part of the Jewish people; past, and in the census yields 800,000 men of the ,שמואל .present, and future דברי sword and 500,000 men in Judah, while lists 1,000,000 men of the sword and הימים The first nine chapters of the text are known as the “pedigree” chapters. They’re filled 470,000 in Judah. The stories aren’t with names, lists of people long forgotten, a recounted the same way, but the fact of genealogy from Adam HaRishon through David’s sin is evident in both tellings. King David. There is much to think about דברי with these names, and I have many And yet. What are the first 9 chapters of if not a census themselves? Plus, the הימים unanswered questions. Why are only some names included? Why are only some Jews were counted in the desert. A census women’s names included? Who are these itself is not unusual. What’s the difference people beyond their birth order and their here? lineage? To put it simply, the difference lies in the It’s in this mystery that some of the greater counter and in the intent. David counted the theological answers occur. The truth is, many Jewish people in a show of haughtiness, to of us will be forgotten by time. We are not all get an assessment of just how many subjects “King David”s or “Avraham Avinu”s or even he had in his kingdom. Their names are “Bnot Zelophchad”s (the first feminists who unimportant, as are their individual merits. commands a census or when ה' asked Moshe for what their inheritance Not so when ה' would be in the , since their the Torah lists a genealogy. When father only begot daughters). Some of us commands a census, the people are counted make a smaller impact, a more local or indirectly, through a half-shekel. This census familial impact. We are important to our serves as an assessment of the Jewish people

19 overall, forces them to contribute to the larger The answer is in the original creation story, and see and reflected in the very personalities of ,(משכן projects of society (ie the themselves as part of the larger whole. The David and Shlomo, people who made choices genealogies offer a deeper understanding of that led to grave sins. Let’s turn to Day 3, to ancestral lineage and recognize the the creation of plant life: individuals and families that comprise the ויאמר אלקים תדשא הארץ דשא עשב מזריע זרע עץ .world פרי עשה פרי למינו אשר זרעו בו על הארץ ויהי כן Rabbi Shmuel Gorr, a leading genealogist, viewed genealogical research as as an act of And God said Let the earth sprout vegetation, remembering the events grass that yields seeds, fruit trees that -- זכר למעשה בראשית of creation. When we trace our own ancestry make fruit to his own kind that will be -- or when the Torah traces the lineage of its seeded upon the Earth, and it was so. heroes -- it shows the thread pulling from ותוצא הארץ דשא עשב מזריע זרע למינהו ועץ עשה Adam, reinforcing the wonder of human פרי אשר זרעו בו למינהו וירא אלקים כי טוב creation. The first mitzvah is to bear children and continue a lineage. That is our purpose, to fill the world with more people and reflect And the earth let out vegetation, grass that that act of creation. We are designed to build yields seeds according to their kind and links from generation to generation. Even trees that make fruit in which its seed is biologically, our genes get passed down to found according to their kind and God saw our children and their children, and so on -- it that it was good. is not a brand new creation event each time a baby is born, but rather, a replication of the Notice the difference here. It’s slight, but the original act of creation. We were all first pasuk indicates one version of grass and conceived in that first act of human creation. trees that are themselves fruit and that produce a specific fruit, while the second tells Through of a grass that sprouted multiple kinds of .דברי הימים Which brings us back to the juxtaposition of the lineage from Adam seeds (yielding multiple kinds of grasses), through David with the stories of David and and trees that are not themselves fruit, but Shlomo building the Beit Hamikdash, the that produce fruits which themselves contain destruction of the Beit Hamikdash, and the the many types of seeds for additional plant intended one type of plant life, but the ה' .decree to rebuild the Beit Hamikdash, we life learn that the kingdom of David and Shlomo plants had a mind of their own. And in the originated in creation. The Beit Hamikdash end? It was good. s larger plan all along. There is’ה' was part of no disputing the authority of the Davidic This is further enhanced the praise grass in Perek Shirah. In this liturgical ה' dynasty and the eventual Mashiach, because offers to their existence was conceived in the very act poem -- whose own introduction takes a shot creating Adam. at David’s arrogance -- creatures and ה' of creations bestow their own individual praise allowing us to see what these ,ה' upon ה' It’s easy to read that as an argument that did not, in fact, bestow upon us the gift of free elements of our world represent in terms of will. If everything was created in advance, our own gratitude to our Creator. The grass how can we reconcile our own choices? says:

20 very moment of creation. And yet -- like יהי כבוד ה' לעולם ישמח ה' במעשיו David, Shlomo, and all the other people listed we have our ,דברי הימים May the honor of God endure forever, may in the genealogies of God be happy with His creations own individual paths, our own choices, and our own histories that have yet to be written. The grass’ praise is that, despite its deviance is not merely a דברי הימים ,is In that sense ה' ,s original plan for its existence’ה' from happy with it. So too, with human beings. supplementary historical account of the Our DNA is found in Adam and Eve. We can kingdom of Judah. It is an affirmation of What a .בראשית trace our lineage back that far, and our creation and a follow up to .to close תנך ultimate destiny has its foundations in that fitting way for the

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21 Hallel and Aliyah l’Regel1 By Alex Fax

On Shavuot, as on many other holidays, we add instruments for the the Hallel service to our davening. For many, LORD. Hallel is a highlight of Yom Tov davening, bringing an energy that sometimes seems These passages are striking for several reasons. absent on a regular Shabbat. How did Hallel get This episode is one of the few places in Tanakh there, and what exactly is its significance as that refers to a liturgy: a fixed set of texts that relates to Yom Tov? In this article, we take a accompany worship or constitute the worship look at early sources that describe Hallel, and itself. The act of prayer is common in Tanakh, through them work toward an understanding of and at times the Tanakh records the text of its purpose in our Tefillah. people’s prayers. There are, however, very few occasions where the Tanakh refers to the use of The origins of Hallel can be found in Tanakh a fixed prayer text, with this being the only itself. In Divrei Hayamim, when Chizkiah place where one book of Tanakh refers to restores the Beit Hamikdash after the reign of another as a source of liturgy: the “words of his idolatrous father, he instructs the Leviim to David and Asaph the seer” plausibly, if not sing songs of praise in the Temple (Divrei conclusively, refer to Tehillim. Both passages Hayamim 2, 29:30). use the verb l’hallel, to praise, in describing the singing, and surely the Tehillim they sang were songs of praise. Indeed, the verb l’hallel occurs וַ֠ יֹּאמֶר יְחִ זְקִיָּ֨הוּ הַמֶּ֤לֶ� King Chizkiah and the throughout Tehillim. This passage does not tell וְ הַ שָּׂ רִ ים֙ לַ לְ וִ ֔ ִיּם לְ הַ לֵּ ל֙ officers ordered the Levites to praise the us which Tehillim constitute their Hallel לַ ֽ ה ' בְּ דִ בְ רֵ֥ י דָוִ֖יד וְאָסָ֣ף LORD in the words of service, and it may be that different Tehillim הַ חֹ זֶ ֑ה וַֽ יְ הַ לְ לוּ֙ ﬠַ ד־ David and Asaph the ,were used on different occasions. Regardless לְ שִׂ מְ ֔ חָ ה וַ ֽ ִיּ קְּ ד֖ וּ ַ ו ִ ֽיּ שְׁ תַּ ֲ ח וֽ וּ ׃ seer; so they praised rapturously, and they we see that the notion of joyous singing of bowed and prostrated Tehillim to accompany worship in the Beit themselves. Hamikdash is clearly very old.

He further re-establishes the Pesach service, The association of Hallel with joyous Temple which is accompanied by songs of praise and events continues to be seen in playing of musical instruments (Divrei texts. The book of Jubilees, a pre-Churban text Hayamim 2, 30:21): found at Qumran, includes Hallel (and wine!) in its recounting of the Pesach story (Jubilees :(49:6 וַ יַּﬠֲשׂ֣ וּ בְ נֵ ֽ י־יִ֠ שְׂ רָ אֵ ל The Israelites who הַנִּמְצְאִ֨ים בִּירוּשָׁ ִ֜ ַל ם ֶ א ת ־ were in kept the Feast of And all Israel was eating the meat of the חַ֧ג הַמַּצּ֛וֹת שִׁבְﬠַ֥ת יָמִ֖ים Unleavened Bread ,paschal lamb, and drinking the wine בְּ שִׂ מְ חָ ֣ ה גְ ד וֹ לָ ֑ ה וּֽ מְ הַ לְ לִ ֣ י ם seven days, with great and was lauding, and blessing, and לַ֠ה' י֣וֹם ׀ בְּי֞וֹם ִ֧הַלְוִיּם rejoicing, (the Levites giving thanks to the Lord God of their וְ הַ כֹּ הֲנִ ֛ ים בִּ כְ לֵ י־ﬠֹ֖ ז לַ ה': (and the priests praising the LORD daily with powerful fathers, and was ready to go forth from

1 Based on a shiur delivered at Bnai David on Sukkot 5778. I want to give credit to three modern books that were influential in preparing this article: The Origins of the Seder: The Rite and Early , by Baruch M. Bokser; Pesach Dorot: Perakim b’Toldot Leil Haseder, by Yosef Tabory; and Netiv Binah, by R. Yissachar Yaakovson.

22 under the yoke of Egypt, and from the special quality that merits its own recitation of evil bondage. Hallel.

This anachronistic passage is most easily With deference to the Gemara’s explanation of explained by presuming that the Jews of the the Pesach / Sukkot distinction, I propose an were themselves alternate approach that draws on themes drinking wine and singing Hallel as part of the discussed above regarding Hallel’s origins. Seder. Thus, we see the continuity of the The Torah itself, in Sefer Devarim 16:7, practice of saying Hallel on Pesach in both the describes the differing nature of the Pesach and first and second Temple periods. Sukkot aliyah l’regel (pilgrimages). Pesach is described as follows: With this discussion about the pre-history of וּ בִ שַּׁ לְ ֙תָּ וְ אָ ֣ כַ לְ תָּ֔ בַּ מָּ ק֕ וֹ ם Hallel as background, we turn to the core You shall cook and eat אֲשֶׁ֥ ר יִבְחַ֛ר ה' אֱ�קֶ֖ י� בּ֑ וֹ Tannaitic texts that define Hallel. Multiple it at the place that the LORD your God will וּפָ נִ ֣ יתָ בַ בֹּ֔ קֶ ר וְ הָ לַ כְ תָּ ֖ passages in the and codify the choose; and in the לְ אֹ הָ לֶ ֽ י�׃ ancient practice of reciting Hallel. While some morning you may go to sources focus on the theme of Hallel as praising your tents. God for divine salvation from danger (e.g. Pesachim 117a), we will focus on the other According to this passage, the Pesach major source, found in several places, pilgrimage was a one-day event: after eating including the following passage from Tosefta Pesach in the evening, the Jews would Sukkah 3:2: return home the next day. Sukkot, by contrast, is described as follows (Devarim 16:15): י"ח יום בשנה ולילה Eighteen days and one שִׁ בְ ﬠַ ֣ ת ָי ֗מִ י ם תָּ חֹ ג֙ ַ ל ה ' אחת קורין בהן את night of the year Hallel is recited. These are: You shall hold a אֱ �קֶ֔ י� בַּ מָּ ק֖ וֹם אֲ שֶׁ ר־ festival for the LORD ההלל ואלו הן שמונת the eight days of יִבְחַ֣ר ה' כִּ֣י יְבָרֶכְ�֞ ה' ,your God seven days ימי חג ושמונת ימי Sukkot, the eight days ֱ א � ֗ קֶ י � בְּ ֤ כֹ ל תְּ ב וּ אָ ֽ תְ �֙ in the place that the חנוכה ויום טוב הראשון of Hanukkah, the first day of Pesach, the LORD will choose; for וּבְ כֹל֙ מַﬠֲשֵׂ֣ה יָדֶ֔ י� וְהָיִ֖יתָ the LORD your God של פסח ולילו ויו"ט של אַ ֥� שָׂמֵֽחַ׃ עצרת. night of the first day of Pesach, and Shavuot. will bless all your crops and all your undertakings, and you The selection of these particular days to recite shall have nothing but (full) Hallel,which matches our practice today, joy. raises many questions. Why is Chanukah included but not ? What happened to In contrast to Pesach, Sukkot is explicitly a Rosh Hashanah? And why all eight days of seven-day celebration at the Beit Hamikdash. Sukkot but only one day of Pesach? Because Pesach occurs at the beginning of the The Gemara in Arachin 10a-b deals with these harvest season, Jewish farmers simply cannot questions in turn. In explaining the difference spare the time – they come to Jerusalem for one between Hallel on Sukkot and Hallel on day and then hurry home to tend to their fields. Pesach, the Gemara says that Sukkot is unique Sukkot, occurring at the end of the harvest because the days of Sukkot are chalukin season, is a time of leisure for farmers, who can b’korbnoteihen: whereas every day of Pesach spare the time to celebrate for a week. has the same sacrificial order, Sukkot has a Furthermore, with the agricultural season unique order each day. Per the Gemara, this concluded, the farmers now can celebrate with uniqueness endows each day of Sukkot with a the full bounty of the harvest; Ba’al HaTurim (on Devarim 16:11) cites this as the basis for

23 simcha being mentioned multiple times for the Chanukah story. In describing the first regarding Sukkot but never regarding Pesach. Chanukah, we see the same elements found in Divrei Hayamim: the Jews gathered as a To return to our Baraita: I propose that the one- people in Yerushalayim, offering sacrifices and day / all-days distinction in Hallel recitation partaking of them, and joining together in joy, has its origins in the very same distinction music, and song. Viewed in this light, we see found in Sefer Devarim regarding the duration that the dates of Chanukah mark not the of the pilgrimages. With the insight that Hallel anniversary of the military victory, but the is connected to aliyah l’regel, we note that the anniversary of the communal dedication and rest of the Baraita’s oddities are explained by religious celebration that ensued. The Purim this thesis. Rosh Hashanah and story, by contrast, ends in celebration at the are not occasions to say Hallel because they are Jews’ salvation but is not accompanied by a not pilgrimages. While Chanukah appears to pilgrimage to the Beit Hamikdash; hence its be an outlier, early descriptions of Chanukah omission from the Baraita. clearly show that the original eight-day celebration contained the elements of To understand why Hallel is connected to aliya pilgrimage that we have discussed (1 l’regel, contrast Hallel with Musaf: we recite Maccabees 4:52-56,59): Musaf every day of Yom Tov for the simple reason that the Musaf sacrifices described in Early in the morning on the twenty-fifth Bemidbar 29 occurred every day. The Musaf day of the ninth month, which is the sacrifices mark the sanctity of Yom Tov for the month of Kislev, in the one hundred nation, but in practice, very few Jews witnessed forty-eighth year, they rose and offered the Musaf service in the Temple. By contrast, sacrifice, as the law directs, on the new the music of Hallel was heard by ordinary Jews altar of burnt offering that they had as they came to offer their korbanot; Hallel is built. At the very season and on the very thus a reflection not of an abstract national day that the had profaned it, it sanctity, but of the ordinary ’s personal was dedicated with songs and harps and religious experience during aliyah l’regel. lutes and cymbals. All the people fell on their faces and worshiped and blessed What can we say of this religious experience? Heaven, who had prospered them. So Philo of Alexandria, who lived during the time they celebrated the dedication of the of the Second Temple, captured this spirit in altar for eight days, and joyfully describing the pilgrimages: offered burnt offerings; they offered a sacrifice of well-being and a Countless multitudes from countless thanksgiving offering … Then Judah cities come, some over land, others over and his brothers and all the assembly of sea, from east and west and north and Israel determined that every year at that south at every feast. They take the season the days of dedication of the temple for their port as a general haven altar should be observed with joy and and safe refuge from the bustle and gladness for eight days, beginning with great turmoil of life, and there they seek the twenty-fifth day of the month of to find calm weather and, released from Kislev. the cares whose yoke has been heavy upon them from their earliest years, to While not part of Tanakh, I Maccabees is enjoy a brief breathing space in scenes manifestly a Jewish text, considered by of genial cheerfulness. Thus filled with scholars to be originally a Hebrew text from the comfortable hopes they devote the first century BCE, and is the foundational text leisure, as is their bounden duty, to

24 holiness and the honoring of God. sacred meal, and again, we are naturally moved Friendships are formed between those to song. who hitherto knew not each other, and the sacrifices and libations are the We see this phenomenon in another place occasion of reciprocity of feeling and today: Jewish summer camp. Every summer, constitute the surest pledge that all are our teens find themselves surrounded by their of one mind. peers from around the country, freed from the routine of school and home, and placed instead (Philo, Special Laws, 1:69-70) in an immersive communal religious environment. As with aliyah l’regel, summer Surrounded by Jews from all walks of life, camp has its desired effect: teens at camp shed freed from the pressures of everyday life, their practiced cynicism and discover their beholding the grandeur of the Beit Hamikdash spirituality – a willingness to belong, to and eating sacrificial meats, the people find participate, and to embrace meaning. More themselves moved to holiness. Aliyah l’regel than anything else, a defining feature of camp created an immersive religious environment for is song. Those very same children who sit in K’lal Yisrael, and in that setting, it is only davening at school, barely attentive to the natural that they should burst into songs of words on the page, find themselves at camp praise. The impulse to join in communal song standing on picnic-table benches giving is the natural outcome of the emotions that themselves over to full-throated singing. And accompanied the experience of aliyah l’regel. in that immersive environment, they discover It is this joyous spirit that we seek to recapture their Jewishness. Not a few teens will tell you when we gather as a people to sing Hallel even that their got their Jewish knowledge from today. school but their from camp. The spirit that animates Hallel appears elsewhere in our tradition: is the same spirit For those of us for whom summer camp is but that brings us to sing Zemirot at our Shabbat a memory, and gathering at the Beit tables. As with aliyah l’regel, we are gathered HaMikdash still a dream, let us work to with friends on a day of rest, partaking of a recapture that spirit as best we can when we gather this Yom Tov to sing Hallel.

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25 Catalysts for Change: Female Trailblazers Transforming Judaism By: Arielle Gereboff

Introduction with my son Isaac,” (Genesis 21:10) she helped ensure that Judaism would continue When I was in second grade, I decided to through her son, Isaac. Sforno comments, wear my older brother’s to school one “[Yishmael] spread lies about Yitzchak’s day, hanging down over my skirt. My legitimacy in order to establish a claim to impetus was not a desire to change Judaism [Avraham’s] inheritance,” making it essential or challenge halacha, I was simply a quirky, for Sarah to ensure Isaac inherited over curious child. Several female influential Yishmael. Hashem validates Sarah’s request, trailblazers, however, have profoundly telling Avraham, “...Whatever Sarah tells shaped Jewish and Halachic history through you, do as she says, for it is through Isaac that their actions and words. They have helped offspring shall be continued for you” sustain Judaism and grant women the (Genesis 21:12). According to Rabbi opportunity to study and (publicly) teach Yitzchak (Megillah 14a:13; Sanhedrin Torah. Ten women’s stories will 69b:13), Hashem told Avraham to listen to demonstrate that from Biblical times to the Sarah’s request because she was divinely present, through their accepted advice, inspired. Further, according to Rashi (Shemot thoughtful questions and approaches, and Rabbah 1:1), because Hashem supported strong determination, women have Sarah’s request, “We may infer that Abraham profoundly affected the course of Jewish and was inferior to Sarah in respect of halachic history. prophecy.” Once Hagar and Ishmael are sent away per her request (Genesis 21:14), Keepin’ it Alive Hashem’s promise is then realized, for it is through Yitzchak that the Jewish nation next As Yael Shemesh notes, “Although biblical continues. Had Sarah not voiced her request mothers lacked formal power or authority, out of deference to her husband, Judaism may they wielded informal social power that have been lost, especially if Yishmael had enabled them to compel men to do their will been successful in discrediting Yitzchak’s (cf. Meyers 1988: 41)” (p. 384). Through legitimacy, as Sforno argues. foresight and influence, Sarah, Rivka, and Esther helped keep Judaism alive. Rivka also made sure that the blessing and inheritance went to the son who would The inheritance plays a controversial role continue Judaism. While pregnant, Hashem throughout the Torah. Sarah and Rivka, two prophesied that "the elder shall serve the Biblical women, ensured that Judaism passed younger" (Genesis 25:23). When she heard between our forefathers through the Yitzchak’s request of Esav to receive the inheritance and blessing. Whether motivated blessing, she told Ya’akov to listen carefully by jealousy or reacting to Hagar’s treatment to her instructions (Genesis 27:8). She then of her, when Sarah told Avraham to send schemes to trick her husband into giving Hagar and Ishmael away “...For the son of Ya’akov the blessing of the firstborn. The that slave shall not share in the inheritance Netziv in Haamek Davar writes that the

26 double use of the first person singular with and how to do so and it is because of Esther’s show that it is words that the observance of Purim was אֲ נִ ֖ י and בְּ ֹ ק לִ ֑ י the words important for Ya’akov to follow her fixed, recorded, and validated throughout the instructions carefully because she is speaking Jewish nation for all time (Ralbag 9:32). with divine inspiration. Later, commenting on the moment when Yitzchak calls Jacob for Sarah, Rivka and Esther were instrumental in another blessing before sending him to live keeping Judaism alive. Sarah and Rivka with his uncle (Genesis 28:1), Haamek Davar ensured that the inheritance went to the says, “...By calling him, Yitzchak conferred chosen and prophesied son. Esther shielded his retroactive approval of Yaakov’s the Jews from death through her heroic deed.” Rivka ultimately helped her son actions and fixed the practices of Purim to fulfill Hashem’s plan of having Ya’akov remember this. By keeping Judaism alive continue the Jewish nation. and showing that their opinions were to be taken seriously, these three Biblical women Esther helped sustain the Jewish nation made it possible for later women to exist and through her words. After Mordechai told take actions of their own. Esther that she might have been made queen precisely to save the Jews, she requested Studying Torah others fast to ensure a successful mission, “So Mordecai went about [the city] and did Another area where women have been just as Esther had commanded him” (Esther instrumental in changing Judaism is in 4:17). According to Joseph ibn Yahya, he gaining permission to study Torah. There did so because fulfilling the requests of a have been two basic tones to women studying queen was like performing a Mitzvah. After, Torah: one exceedingly unwelcoming and the Achashverosh granted her requests, enabling other, open and encouraging. Prior to her to reveal Haman’s plot. Later, Esther bids looking at specific women, it is important to Achashverosh reverse the decree and spare understand the context for what these women the lives of the Jewish people (Esther 8:3- did and thus how much Jewish practice and 6). On verse 7, Rashi explains that because law has changed in this area[1]. Achashverosh granted her (and Mordechai) permission to write a new decree that The halachic debate over women’s Torah superseded -- but did not rescind -- Haman’s study originates from an exemption from original one, they were able to spare the lives learning Torah that eventually became a of all of the Jews in all the provinces. After prohibition. Sifrei Devarim -- citing the initial day of defense, Achashverosh asks V’limadetem otam et bneichem, recited as Esther what additional requests she has of part of the Shema each morning and evening him (Esther 9:12). According to the Talmud -- states, “ ‘And you shall teach them to your (Megillah 16b:13), an angel caused him to sons to speak in them’ — and not your change from listing complaints against the daughters.” Based on this interpretation, Jews to granting Esther any additional Kiddushin 29b exempts women from requests she might have. The king agrees to studying or teaching Torah. Often, an her requests again (Esther 9:14) and as Yahya exemption from a mitzvah is interpreted as a notes, the king now told others to follow prohibition to perform it, which is why in Esther so that when she next issued a decree, Mishnah Sotah 3:4, “Rabbi Eliezer says: it was done according to her words. Esther Whoever teaches his daughter Torah is ultimately records the need to observe Purim considered as if he taught her tiflut,” often

27 translated as foolishness or lewdness. But It took changes in women’s roles in secular that stance, supported by claims about a society for later poskim to adopt more lenient woman’s ability to learn, then became views on the subject. The Chofetz Chayim halacha. Rambam in Hilchot Talmud Torah (mid-19th–early 20th century) said that the 1:13 writes that “most women’s minds are prohibition only applied when daughters not attuned to study and they interpret the could emulate their parents. Now that words of Torah irrationally.” This opinion women were more independent, he said, “It was fortified over centuries of Jewish thought is surely a mitzvah to teach daughters.” Still, and practice. Writing at the turn of the 20th he limited this to Tanach, Pirkei Avot and century, the Torah Temimah chimed in that Menorat Ha-Ma’or (Likutei Halakhot, Sotah “woman’s mind is not settled” (48). 21). In the 19th century, Rabbi Tzvi Hirsch Kalisher expresses a similar opinion by

Most post-Talmudic poskim limit Rabbi comparing “our age” to the time of Hizkiyahu Eliezer’s prohibition to the , in Sanhedrin 94b, when everyone was taught leading to a disagreement about how women Torah so Judaism would not be lost. He should study Oral Torah halachot that are stated, “Not only is it permitted to teach applicable to them. Sefer Hasidim 313 states Torah...to girls in our generation, it is an that women are only prohibited from absolute duty….Women may study even the studying “...The profundities and rationale of Oral Torah; …[concerning] themselves with the mitzvot and the mysteries of the the ultimate formation of the Halakhah, Torah...However, a woman should be taught rather than with argumentative texts.” Rabbi how to observe the mitzvot.” In his 199th Malka in his ha-Mayim Responsa, the Maharil disagrees with the goes further saying that since women are now Semak, who said that women should study part of modern society, “Surely Rabbi Eliezer the laws that apply to them methodically, by would now waive his ban on teaching women saying, “They should not be taught even the Oral Torah, so that they might systematically, for it is as if they are being carefully observe all the laws of the Torah taught Tiflut…[As for] the observance of the affecting their activities and employment….” mitzvot, they can learn the basic principles (Vol 3, Yoreh De’ah 21). through tradition, and when in doubt they should ask the Rav.” Similarly, Rabbi It was not just changing secular practice that Samson Raphael Hirsch states that, “Jewish guided the halachic evolution from a ban on daughters are enjoined no less (than sons) to women studying Torah to its imperative. The study the Written Torah and the laws they are cause was also advanced by the women required to observe in their roles as themselves. Three women influential in daughters, young girls, mothers and bringing about this change are , housewives” (Horev chapter 75). He clarifies Rayna Batya Berlin, and Sarah Schenirer. in his commentary in Tefillah, “Indeed, it is only advanced Torah learning These efforts date back to the Talmudic era. and scientific study of Torah laws that When we meet Beruriah, Rabbi Meir’s wife, women should not pursue.” Clearly, even if in Pesachim, we are told she “was so sharp women were permitted to study the Oral and had such a good memory that she learned Torah along with the Written Torah, the three hundred halakhot in one day from three allowable depth of study depended on lines hundred Sages” (62b). Her deep knowledge drawn seemingly arbitrarily. Nevertheless, leads to her opinion being the accepted one in the goalposts were moving! the Gemara at times. In Tosefta Kelim

28 Metzia 1:3, Rabbi Yehuda resolves an women were prohibited from engaging in argument between Rabbi Tarfon and the it. “Rayna Batya felt humiliated not only by sages using one of Beruriah’s rulings. In her exemption from time-bound Tosefta Kelim, her opinion is even accepted commandments,” Epstein writes, “but also by over that of her father’s! Furthermore, her the blessing ‘who has not made me a reproach of a student silently learning is why woman.’” He recalls conversations with his students learn aloud to this day (Eruvin 53b- aunt in which she used tradition to challenge 54a). the status of women and justify women studying Torah, arguing “that the prohibition In “The Bruriah Traditions,” an article was man-made and not mandated by God” (p. published in the Journal of in 105). Although Rayna Batya was ultimately the 1970s, author David Goodblatt argues unable to achieve women’s access to Torah that even though women typically did not study in her time, she made countless cracks receive advance Torah training, “the in the ceiling. The journal Torah U-Maddah uniqueness and importance of the Beruriah declares, “...After Rayna Batya, it is simply tradition is that it portrays a woman whose harder to say of women who demand greater learning would require just such an advanced access to learning or other mitzvot that they education,” implying that if a particular are anomalies or renegades...” (p. 105), woman is intelligent and is committed to showing that her arguments planted a seed for studying, she may do so. Unfortunately, women’s advanced and access to Beruriah is allegedly seduced by a student, other mitzvot. discussed in Masechet Avoda Zara, possibly leading to her suicide and undermining the The movement of the 1770’s and cause of Torah study by women. Because of paved the way for Sarah her alleged actions, the Maharil includes all Schenirer, Bais Yaakov’s founder, to grant women under the ban. Hildah, on the other Orthodox women further access to Torah hand says that a general prohibition cannot be study. These historic events meant women imposed just because of one person’s studied secular subjects in depth, leading to a mistake. (Imagine if one rabbi’s bad behavior gap between women’s secular and Jewish meant the end of men’s ability to study knowledge as well as a fear of Torah!) Still, Beruriah’s prolific scholarly assimilation. The of that time felt that career cannot be taken away from her; Torah study would help stymie these issues, furthermore, by accepting her opinion, Hazal leading to the creation of schools for girls. accredited her, legitimizing her contributions Puah Rakovsky established one of the first in and paving the way for future aspiring 1891, establishing a precedent for Schenirer scholars to follow her path regardless of their who was envious of her brother’s permission gender. to study Torah (Hyman). Prior to opening her first school in Krakow in 1917, she “actively More than a thousand years later, Rayna sought and gained the approval of leading Batya Berlin, the wife of the Netziv (1817- rabbinic authorities” (Seeman, p. 113). The 1893), took up the cause of women’s position Belzer Rebbe also sanctioned her cause with within Judaism, as described in a biography the words “Mazel u-Vrocho,” luck and by her nephew, Rabbi Barukh Ha-Levi blessing, but prohibited the daughters of Belz Epstein (Seeman, 91-128). Berlin asserted Hasidim from attending something so that Torah study was an essential aspect of “radical.” So, she established her first school religious activity and was incredulous that with a base of Gur Hasidim, beginning with a

29 class of 25 kindergarteners. The Bais male teachers and there is a fear that “If girls Yaakov movement, representing the do not learn Torah in school, the irreligious women’s educational branch of Agudath teacher will replace the religious teacher and Israel, now educates tens of thousands of transmit to children in elementary school women in institutions worldwide. Schenirer their own spurious version of Torah.” (Vol 3, refused to be photographed saying, “I don’t p. 131). Orthodox women now teach Torah need anyone to remember what I look like, I to students of all ages and are starting to take want them to remember my vision” (Hyman). on public leadership roles. Some of the That dream came to fruition while she prominent women who have brought about revolutionized the status of women learning these changes, whether intentional or not, are Torah within . Nechama Leibowitz, , Rabbanit Chana Henkin and Rabba Sara Bruriah, Rayna Batya Berlin and Sarah Hurwitz. Schenirer were three women among many who helped make it possible for women to Despite her role as a prominent teacher of study Torah. The wives and daughters of Torah, in a time when almost no other woman various rabbaim added more fuel to this was, Nechama Leibowitz opposed the idea of flame. “Rabbi Yosef Hayyim and did not wish to change Sonnenfeld...taught his wife ..half an hour traditional Jewish gender roles. She believed every day...the Hatam ...taught his that women should study Torah but did not daughters...[and] the Gaon of Vilna, wrote to feel that they should try to take on additional his wife and mother that on Saturdays they mitzvot, saying, “Torah study constitutes should study only mussar...” (Ellinson, p. gratification for women, and to take away 259). These women along with Bruriah, this intellectual enjoyment and activity is an Berliner, and Schenirer unequivocally made injustice; but when it comes to keeping it possible for the halachic prohibition mitzvot, you just have to do what God says” enacted by Rabbi Eliezer to change. (Unterman). In her twenties, she taught Torah to others, trained Torah teachers, and Teaching Torah published several pedagogical works for teaching Torah. Leibowitz’s teachings, With the battle of women’s Torah study worksheets, and Studies book series have ongoing, a new frontier of permitting women been studied by thousands. “She—and her to teach Torah is emerging within Orthodox students after her—revolutionized the world Judaism. Proverbs 8:1 suggests that women of Torah study…[and] her method of have always played an important role in encouraging comparison and evaluation of educating their own children, but not others’, commentaries” (even non-Orthodox ones) is privately or publicly. Responding to a now commonplace (Unterman). She Mishnah, which out of a fear of yihud states identified four goals of learning Torah: that neither a single man nor a woman may gaining factual knowledge, independent teach children, the gemara concludes that a learning skills, a love of learning Torah, and woman may teach Torah “if one is acting out the observance of mitzvot, the third being her of familial affection, without any element of top priority (Lookstein, p. 1). Beyond a licentiousness.” (Kiddushin 82a). No’am, a complex analysis of a text, she also conveyed collection of responsa, further argues that textual moral messages relevant to modern women should be permitted to teach Torah life. Ever humble, she insisted others call her since women are now replacing religious Nechama, seeing herself as “only a teacher,”

30 and requested that her gravestone read and orthodoxy curriculum allows her to “Nehama Leibowitz: Teacher.” Leibowitz’s continue this mission (Peck). In 2017, “You paved the way for future women to become Arose, A Mother in Israel” was written. The Torah scholars and teachers, ultimately introduction states: creating an evolutionary change by gaining acceptance for women to enter that realm This festschrift honors Blu Greenberg, previously denied to them. whose moral leadership, tenacity and gentle hutzpah have shattered the Blu Greenberg has undoubtedly changed traditional limits for women and created through her undreamed of possibilities. We live in an unprecedented moment in Jewish teachings. Starting with her first book, On history, when access to talmud Torah, Women and Judaism, she showed that tefillah be’tsibbur, and religious Orthodoxy and feminism are compatible. In leadership are recognized as the rightful 1997, Greenberg founded the Jewish inheritance of Jewish women.” Orthodox Feminist Alliance (JOFA) “to (Zlochower, p. i) expand the spiritual, ritual, intellectual and political opportunities for women within the The work is divided into three sections, each framework of Jewish law” (Wolfson-Moche, acknowledging a different aspect of Blu’s 63). Her parents served as role models to her, impact -- on the Jewish community at large, teaching her to be honest, courageous about Orthodox women, and world-renowned standing up to injustices, and proud of her rabbis and educators (Zlochower, p. i- learning and achievements in Jewish studies iii). Although many of these essays do not (Wolfson-Moche, 64; Peck). After one year mention Greenberg specifically, Tamara of studying with Nechama Leibowitz, the Ross ends by saying that with Greenberg’s first woman well-versed in rabbinic texts she guidance, “...The young women of the future ever met, Greenberg lamented that she was will experience fewer dissonances than ever not allow to remain an extra year, attributing before and will enjoy greater inclusion in all that decision to her gender and partially realms of Jewish life.” (p. 34). Greenberg shaping who she became. Greenberg says has shown that women are just as capable as that “her greatest regret is not having studied men in studying and teaching Torah. This is Talmud with her father” (Wolfson-Moche, the imprint she continues to make on 64). Like Leibowitz, she believes that certain Orthodox Jewish women, changing Jewish mitzvot are distinct to each gender, but history. learning is not. She firmly believes that women and men have the same potential, By showing that teaching a woman Torah or “whether in the realm of spirit, word, or having her teach it to others is not tiflut, deed” (Greenberg, p. 39) so her basic Leibowitz and Greenberg paved the way for approach is “distinctive but equal” (Wolfson- women to publicly provide religious and Moche, 64). Her personal turning point came spiritual guidance based on their own Torah in 1973 when she shared her unique studies. One example of this is the Yoetzet perspective of balancing Jewish tradition Halacha program created by Rabbanit with the inequalities that affect the women Chanah Henkin at , started in 1997, who adhere to it. Founding JOFA came from which has over 110 graduates. Yoatzot her desire to create an organization that saw receive relevant medical and psychological feminism and Orthodoxy as compatible. training and study applicable halachic Currently, helping schools develop a gender sources in a way comparable to rabbinic

31 training. They can make discussing intimate issues more comfortable and are certified by By learning for a specific purpose, it seems Orthodox rabbis to answer questions that the role these women take on and the regarding Taharat Hamisphacha (Lipman; learning they do is acceptable in the Nishmat’s website). mainstream. Henkin ended our interview by saying, “In Taharat Hamispacha, the system Henkin created Nishmat in 1990 to give is more accessible to women and lets them be women access to higher levels of Torah more comfortable by having a woman to talk learning because she saw a need for to. There are a lot of women who decide for that. Similarly, she saw that by not having a themselves not to bring their questions to a female authority, women’s “observance of rabbi.” Since the creation of this program, Jewish law and their personal lives were she notes, they have had over 300,000 suffering,” leading her to create the Yoetzet questions. Clearly, she was able to help fill a Halacha program (Henkin, 2/22/19). Henkin need through her foresight and careful credits the program’s acceptance to a few approach. factors: her ability to have respectful conversations with rabbis across the Rabba has had a significant spectrum, the rabbinic approval she received impact on Jewish and halachic history to change the system so it could meet through her Yeshivat program, women’s needs, already established women’s which she founded in 2009 to be the first advanced Torah schools, and the fact that it to ordain Orthodox female clergy did not displace anyone from a (Maharat, Mission). Orthodox female position. In a personal interview, she said, “It ordination is a new phenomenon since as wasn’t coming out of a sense of gender…we Broyde and Brode note, although a teacher came from a place of serving people’s needs. may grant semicha (ordination) to Halacha is not being served well by people sufficiently knowledgeable students, since being too stringent or lenient. There needed women are not eligible to serve in the to be a female address to make women’s lives Sanhedrin, a classical requirement for better” (Henkin, 2/22/19). She told an semicha, they are seen as ineligible (p. anecdote of a rabbi who, having received 28). While the Rama limits semicha to men, only three calls that year, warned “his” the Shulchan Aruch, “rules that anyone yoetzet not to be disappointed if she did not sufficiently knowledgeable to answer get any calls. By the end of a year, she had questions of Jewish law may be given received 150 calls! semicha” (p. 31). Invoking the Biblical prophet and judge, Devora, Broyde and Asked about how she reconciles the study of Brode assert that serarah, which excludes halachic texts with Rabbi Eliezer’s ban, she women and converts from serving as judges, said: does not bar women from semichah. Further, The curriculum is based principally on they cite expanding women’s access to Torah halacha, not on Talmud…Through the education as an example of adjusting halacha ages as women have become more to meet changing times and needs (p. educated, the rabbis have been 46). They assert that despite the long road supportive of full Torah learning. We’re ahead towards acceptance of female learning for a purpose in order to make Orthodox clergy, “a reasonable argument women’s lives better and make them more Torah observant. (Henkin may be made that no technical halakhic 2/22/19) issues prohibit Orthodox women from

32 serving as rabbis, or at least receiving some (Hurwitz, 2/25/19). When Hurwitz took the other form of ordination as Orthodox clergy title of Rabba in early 2010, the highest (p. 56).” rabbinic body of Agudath Israel denounced her title and her new position stating, “These In 1984, Greenberg wrote a then- developments represent a radical and controversial claim that there would be dangerous departure from Jewish tradition female Orthodox clergy in her lifetime, and the mesoras ha’Torah, and must be which came to fruition thanks to Hurwitz condemned in the strongest terms. Any (Shaw Franks, p. 103). Since no definitive congregation with a woman in a rabbinical halacha bans women from becoming clergy, position of any sort cannot be considered there are now 26 Maharat graduates, each Orthodox” (Shaw Franks, p. embodying the school’s core values: 104). Additionally, in June 2010, after leadership, Jewish law, spirituality, and Hurwitz spoke at a Young Israel synagogue, Jewish text (Maharat, Mission). In a personal Rabbi Aryeh Z. Ginzberg wrote, “‘Leading interview, Hurwitz relayed the impetus for Torah scholars have condemned the creating Yeshivat Maharat. She was appointment of a woman to a rabbinic finishing her studies at Drisha Institute, a position as ‘a breach of tsniyus’...‘Because of women’s seminary, when she was offered a the event,’ he lamented, ‘This coming Tisha position at the Hebrew Institute as an B’Av, we will have something else to cry educator, not clergy. A year in, Hurwitz and about’” (Hurwitz, p. 65). The Rabbinical Rabbi discussed what it would be Council of America and the Orthodox Union like for her to work and be fully accepted as have also condemned the position and title, a religious authority. So, while continuing to prompting Weiss to state the title “Rabba” work, she spent the next five years learning would not be conferred on future graduates. for her semicha, leading to a public However, two graduates assumed it in ordination ceremony in March 2015. In the program’s 2016 graduation 2009. Afterwards, a number of women asked ceremony, Hurwitz mentioned the optimism her how they could pursue ordination of Maharat graduates and praised (Hurwitz, 2/26/19). She “wanted to open a congregations who have hired them yeshiva that would make it possible for other (Wikipedia, Hurwitz). Indeed, those women to pursue a credentialed pathway for pioneering congregations and women are women to become clergy” (Hurwitz, brave, optimistic, and praiseworthy. In our 2/25/19). Despite having many applicants, phone interview, Hurwitz noted that there has only three were initially accepted because the been less pushback over time, likely due to job market for these ordained female seeing the graduates’ capabilities over the graduates was unknown. Once Hurwitz and past ten years as well as the fulfillment of a Weiss understood that these women could be need where women and men can equally hired, they increased the number of students. participate in Jewish life. She said that the current and future graduates, “represent hope While these graduates are able to find jobs, for people who don’t feel that they are part of there has also been pushback, especially over the community” (Hurwitz, 2/26/19). the graduates’ titles. Hurwitz emailed me, “When we opened our doors, the ‘rabba Hurwitz has changed the course of Orthodox controversy’ had not broken. There had been Judaism by creating a program which allows a tacit acceptance to my role, or at least, the women to study and teach Torah, issue community by in large had just ignored it” halachic rulings based on their learning and

33 serve as public leaders. As a result, Orthodox actions and words. The foresight the three men and women can lead fuller Jewish Biblical women possessed kept Judaism lives. Weiss, in his contribution to alive. Their ability to influence those around Greenberg’s Festschrift, writes that “While them, paved the path for future women to do we remain committed to halacha, we must the same. Women from the Talmudic-era progress towards a living Torah guided by the through the early twentieth century helped mission of kedushah” (Weiss, p. 141). make Torah study by women acceptable. Hurwitz echoes this with, “It is in this This allowed later women to begin to change context, of creating a community of the role of women in the public domain by kedushah, that Yeshivat Maharat...[is] allowing them to teach Torah, not just learn creating opportunities for women’s religious it. By offering their advice, logically arguing leadership. It is my hope that by providing against accepted norms, and creating a space women the capacity to be recognized as for women to study and teach Torah, these religious authorities, we are helping combat women not only helped keep Judaism alive religious gender inequality” (Hurwitz, p. 67- but shaped it into where it is now. Clearly, 68). Her role in affording women an equal from Biblical times to the present, women place among men has helped shape Jewish have profoundly affected the course of history. Jewish and halachic history. The question that remains is, which future women will Conclusion make changes to Judaism and halacha?

From Sarah Imenu to Sarah Hurwitz, the ten women studied here have profoundly shaped Jewish and Halachic history through their

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~~~

[1] For a more detailed discussion of all the sources, refer to volume 1 of Rabbi Getsel Ellinson’s book Woman and the Mitzvot.

35 Tazria and the Gift of Awe By: Joelle Keene

The commandments regarding marital 4 And she shall continue in the blood of intimacy, , , and purification 33 days; she shall touch no abstention from intimacy are embarrassing hallowed thing, nor come into the even to think about, and that much more sanctuary, until the days of her taharah be embarrassing to try to explain to people to fulfilled. whom they’re not familiar. They are the subject of much consternation in 5 But if she bear a maid-child, then she religious/philosophical circles (not to shall be tam’ah two weeks, as in her mention bedrooms of loving partners), and impurity [] and she shall continue in defending them can brand you as an enabler the blood of purification 66 days. of misogyny or an apologist for shaming. Maybe that’s part of why they’re All of this turns on the words tameh and tahor considered chukim – laws beyond human – descriptions of the woman’s status, in understanding, things we just accept. We can words whose meaning is not exactly known, just hear and obey, no questions asked. with translations that are not exact. Historical linguistics teaches us that the meaning of But perhaps this causes us to miss an unfamiliar words is gleaned from their opportunity. What if the laws of separation – association with familiar words, so what we especially separation after childbirth, which know for certain is that tameh and tahor are is the first topic addressed in Parshat Tazria – opposites, one brought on by something are actually key to understanding a primal physical that causes us to be separated from and unbreakable connection between the community, and the other a mostly humanity and God? If we shift our spiritual process of reversal that opens the perspective just slightly, we can see in this way for reconnection. They are sometimes forced distancing between husband and wife translated as pure and impure or clean and an unmistakable manifestation of our unclean, but there are other words in Hebrew proximity to the Divine. for “clean” and for words like dirty, polluted, contaminated and so on. Here, simply stated, are the commandments of childbirth, practically speaking. When a The status of tumah is applied not only to woman gives birth, her husband must not menstruating or recently child-delivered touch her for a certain number of days women, but to the holy souls who wash the depending on whether she gives birth to a boy bodies of the dead. Thus the idea that it is at or to a girl -- twice as many for a girl as for a root something shameful is at minimum an boy. oversimplification and perhaps a misconstrual. Its negative connotation may 2: ...If a woman be delivered, and bear a have accrued at least partly by accident or man-child, then she shall be tam-ah seven mistake, or through later religious actors less days; as in the days of the impurity [niddat] sensitive to its effect on women or society in of her sickness shall she be tam-ah… general, or less willing to countenance

36 mystery in words of the Torah. Then again, it to emphasize the futility of trying to. When also applies to sufferers of leprosy, the Moshe, who met God panim el panim, asked negative moral associations with which are to see Him in Shemot 33:20, God said “Man much stronger. So we are left unavoidably shall not see Me and live” and hid him in the with a question, or perhaps with a word cleft of a rock, letting him look up only when which cannot be adequately translated – a whatever emanation of God it was had passed status which is simply its own thing. by. God is everywhere, God is with us every minute – but we know that He is What does seem clear is that tumah can be unapproachably far from our understanding brought on by biological processes that seem or emulation. mysterious and must have been even moreso in the past, from death and birth to leprosy or This distance is ironic not only because of our seminal emissions. Whatever we know about yearning but because we experience it most these processes today, they are still profoundly when we feel Him to be closest: essentially mysteries, because they pertain to on Yom Kippur, or when someone is ill or has the greatest mystery of all: the ebb and flow died, or when someone new is born. of human life, the keys to which are still essentially in God’s hands. This connects the Perhaps the first time we experienced it as a restrictions of Tazria to the attribute of God nation was at Har Sinai, in Shemot Chapter that most fills us with awe and distances us 19, when God had just taken us out of Egypt from Him most profoundly: His instigation of and was ready to give us the Ten life itself. Commandments. We were told to fast for three days, to prepare ourselves, and then to And here we are presented with an stand back: overarching irony: God’s nearness and His distance, and how we are both different from “And you shall set boundaries for the people Him and similar. In the lexicon of statuses around, saying, ‘Beware of ascending the and behaviors given to us in the Torah, what mountain or touching its edge; whosoever tumah does most consistently is put distance touches the mountain shall surely be put to between a person and his or her death,” God says. community. It precipitates, necessitates, commands distance. Human beings Moshe does so, but before God begins His understand distance as negative because we presentation, He checks to make sure. Moshe naturally yearn for closeness of all kinds and reassures him: at all times, whether to God in the mishkan or כג ַו ֹ֤ יּ א מֶ ר מ שֶׁ ה֙ ,to our fellow human beings every day. But And Moses said to the Lord אֶ ל ־ ה' ֽל ֹא ־ י וּ כַ ֣ ל distance is part of the holiness of God; His “The people cannot ascend to הָ ﬠָ֔ ם לַֽ ﬠֲ �֖ ת אֶ ל־ unapproachability, His essential “other”-ness Mount Sinai, for You warned הַ֣ר סִינָ֑י כִּֽי־אַתָּ֞ה part of how we (don’t) understand Him, and us saying, Set boundaries for – הַ ֽ ﬠֵ דֹ֤ תָ ה בָּ֨ נ וּ֙ לֵ א מֹ֔ ר ’.can recognize and submit to His power in our the mountain and sanctify it הַ גְ בֵּ ֥ ל אֶ ת ־ הָ הָ ֖ ר “ .lives וְ קִ דַּ שְׁ תּֽ וֹ : God is so distant that when we send prayers to Him we’re not even sure they’ve arrived; But God checks again: we rise on our toes when we say kadosh, kadosh, kadosh not to get closer to Him but

37 24But the Lord said to him, If the baby is a girl, double that – for the baby "Go, descend, and [then] you too, will one day have this holy power. Your shall ascend, and Aaron with awe should thus be doubled. Experience it times two. you, but the priests and the populace shall not break [their formation] to ascend to the And at this very moment, Tazria tells the Lord, lest He wreak mother, experience the fact that you are set destruction upon them." apart. You have given or created life – the holiest and most mysterious thing a physical being can do. You are no longer just a The commandment to stand back is thus person; you have given a gift that is actually given three times. Why? the province of God Himself to give. And if the baby is a girl, double that – for she too Har Sinai is a once-ever moment in our will have this holy power. Experience the physical and geographical closeness to God awe times two. as a people; the covenant is about to be given that will connect us to Him permanently and Admire the holy mountain, Tazria tells both unbreakably – there’s no going back. It will parents. Be shaken to your core, for your life be something entirely new, something holy, is forever changed: You are not only spouses, something we and God will have created lovers and friends, you are creators who have together, an expression of mutual love and formed new life and a joint stake in an infinite trust and a shared stake in an infinite future. future. It’s easy to focus on the mother’s But remember: it’s God who created it, God need to be held and comforted, and the Who controls that fiery mountain, bellowing inherent unfairness and difficulty of smoke and shaking the ground at its separating the two parents at this time. But feet. God, and not us. something else is going on. Stop – stop, and experience the awe. So stand back, He tells us – stand back and experience awe. Comparing God’s relationship to the Jewish people to that of lovers, especially a The word tumah is not mentioned here. But bridegroom and bride, is not a new idea. But when I read the opening lines of Tazria, they our struggle with the word tumah – or remind me of this scene. We have the mother perhaps the inherent mystery of it as a who has just given birth – creating life, which concept -- has complicated our view of the is the essence of God’s work and the great biological processes of women relating to product of His holiness. She has never felt reproduction, processes which are closer to her husband than in this moment, inseparable from the activities of lovers and and she has never been closer to him – never inseparable from the continuing unfolding been permanently joined to him for eternity renewal of God’s creation. How can in exactly this way, whether it’s her first or biological creativity create a status with her 14th child. negative spiritual associations? How can something which requires immersion in And at this very moment, Tazria tells her living waters to dispel be something holy like husband, stand back. Stand back and the mountain where God met us and gave us experience the awe. For seven days at least. the Torah?

38 I don’t know – I have my suspicions but I am to enhance the respect and sacredness no linguist. Could tumah mean separation? inherent in a relationship of physical union, Disconnection? Just different-ness? Other? perhaps to remind both partners of the particular holiness they can thereby emulate But there may be a hint in another Hebrew and create. word, one we understand better: rachok, which means distant. In the story of the There is awe inherent in all of these uses of Akeidah, Bereishit 22:5, when Abraham is the word rachok. Awe is itself hard to define, journeying with Isaac and the wood, the and when we experience it, it is hard to hold Torah says, “On the third day Abraham lifted on to. Among the innumerable gifts the up his eyes and saw the place from afar” – Torah offers us word by word, perhaps me-rachok. Tazria’s is the gift of awe – a commandment for us to experience awe without physical And in Shemot 20:15, just after the giving of distractions, without the ability to lose it in the 10 Commandments – after the people mere physicality or intimacy, and even at the stood back and the mountain shook – the text cost of some kinds of comfort in moments of reprises: “And all the people saw the voices import, struggle and transcendence. and the torches, the sound of the , and the smoking mountain, and the people saw Such a view would make the separation of and trembled; so they stood from afar” – me- spouses after childbirth – and by extension, rachok. all of such separation -- an experience of respect rather than of shame, of pride rather And the term used for the myriad ways than embarrassment, and for all of us, a husbands and wives keep physical distance reminder of what is most holy and most from one another during niddah is harchakot sublime – and most God-like – in all of – “the distances,” from the same root. The human experience. term harchakot is not used to describe the distances between people who separated for any other reason, like travel or illness – only

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39 Jewish Law: A Divine Collaboration By: Gary Linder

During this season of revelation, we are Zelophehad successfully petitioned to inherit reminded that Torah law is central to our from their father (Hayes, p. 18; BaMidbar religiosity, and its study is the highest form 27:1-11) and when Moshe convinced God to of religious expression. It, therefore, seems refrain from destroying the idol-worshipping most appropriate to ponder the question Jews after the sin of the golden calf (Hayes, posed by Dr. Christine Hayes in the title of pp. 192- 193; Shemot 32:9-10). In fact, her book, What’s Divine about Divine Law?: according to the Hellenists, Jewish law shares Early Perspectives (Princeton University many characteristics of human or “positive” Press, 2015). At first reflection, the title of law, the inferior type of law that is created by this work itself presents a quandary: what’s people to function in an orderly society, such not divine about divine law? Is not the divine as stopping at red lights while driving. nature of Torah a tautology, given the Characteristics of positive law include centrality of God’s role as lawgiver in our inconsistent conformity to truth, prone to tradition? Dr. Hayes offers an insightful new willfulness or arbitrariness, particular in way of framing this question, and her answer scope, capable of change, temporary, and constitutes a revelation in its own right. written (Hayes, p. 92). Such positive laws are incompatible with divinity, according to the A tradition of “divine law” is a unique Hellenists. perspective shared by ancient Jewish and Greco-Roman cultures, but with different With Alexander the Great’s conquest of the conceptions of what it means for law to be Middle East, the consequences of this divine (Hayes, p. 2). In Greco-Roman dichotomy reverberated throughout the culture, particularly as expressed by the Jewish world. Jews in Jerusalem, Alexandria, Stoics, law is divine on account of its Rome, and even the caves of Qumran were inherent characteristics, which mirror a exposed to Hellenistic culture over the next permanent natural order reflecting the eternal centuries, and many sought to address the mind of God. Its authority lies in its qualities “cognitive dissonance” between the Greco- -- rational, universal, conforming to truth in Roman conception of divine law and the nature, permanent, and unwritten. This image biblical one by reinterpreting Torah law in of divine law is entirely congruent with order to align it with Greco-Roman theory. Hellenistic philosophical thinking. For example, Philo of Alexandria, the 1st century Jewish philosopher, stated that the Torah law, by contrast, is divine because of Torah is divine precisely because its statutes its heavenly source. The dominant features of are eternal expressions of the law of nature -- biblical law are that it is an expression of conveniently ignoring laws that arguably do divine will, coercive and non-rational, not conform to nature, such as the dietary imperfect, expressed in history rather than laws enumerated in VaYikra 11:3- 19 or the nature, particular to Israel, and written laws of shatnez in Devarim 22:11 (Hayes, (Hayes, p. 92). Just as God can change the pp. 111-124. Philo anticipated a day when Torah at will, humans, too, can generate Israel’s law would become the universal law change, such as when the daughters of of all mankind (Hayes, pp. 113- 114). Thus,

40 according to Philo, the Torah preceded the acknowledged and often employed Greek revelation at Sinai -- even the Patriarchs rules of reason and rationality (i.e., the observed the law, not because it was exegetical rules of Rabbi Yishmael that we commanded by God, but because it was recite in Shacharit every morning) while internalized in their “natural” constitutions. integrating them within a religious system based on divine will (Hayes, pp. 177-184). Other Jews, such as Paul, the early Christian, abandoned Torah law altogether in favor of a Dr. Hayes organizes the immense rabbinic natural law through which one would achieve literature as responses to the following three a virtuous life (Hayes, pp. 4, 141, 153-156). questions: Is Torah law the truth? Is Jewish According to Paul, Mosaic law possesses the law rational? Is Jewish law static and features of positive law and is, therefore, unchanging or flexible? Here, we will discuss irreconcilably inferior to the divine law of the question of whether Torah law is nature. Indeed, there is no need for external truthful. rituals or laws if one could access and internalize the laws of nature directly, as Dr. Hayes posits that the Rabbis demonstrate Abraham did. According to Paul, the Torah is a willingness to law from reason and not divine, but rather a temporary set of rules mind- independent reality (“realism”) in promulgated at Sinai to control a particular favor of a position that some legal categories people, i.e., the sinful Jews, until their exist only in the minds of jurists and can redemption by the Messiah. Paul thus set the incorporate subjective intentions and legal stage for the rejection of the idea that a fictions (“nominalism”). The Greeks tended written law can form the basis of the divine- toward realism, while the Rabbis often adopt human relationship -- a philosophy that is a nominalist approach. For the Rabbis, central to Christianity. alignment with objective facts is not of supreme value when it conflicts with other The primary focus of Dr. Hayes’ work is the values, such as compassion, humility, peace, third response to this “cognitive dissonance” and charity (Hayes, pp. 185-186, 195-222). -- that of the Rabbis of the Talmud from 200 to 700 C.E. (Hayes, p. 3). They were This distinction plays out most obviously in intentionally at odds with the Greco-Roman discussions surrounding the calendar. The and Pauline conceptions of law that would Qumran scrolls, reflecting the realist view, come to dominate the Christianized describe a fifty two week, 364-day calendar West and exhibited a “conscious defiance” in which each holiday always occurs on the of the Hellenistic dichotomy between divine same day of the week without change or need and human law (Hayes, p. 168). For example, for human involvement (Hayes, pp. 104, the Rabbis unabashedly view divine law not 199). The Rabbis, by contrast, established a as immutable natural law, but as susceptible luni-solar calendar requiring witnesses to to change at their hands. The midrash testify to each new moon and the court to describes the revelation at Sinai as providing continually intercalate months and declare 49 ways to reason for one ruling and an equal when a holiday would fall (Hayes, pp. 200- number to justify its opposite (VaYikra 201). In a well-known story (Mishnah Rosh Rabbah 26.2; Hayes, p. 175). Aware of the HaShanah 2:9-12), Rabban Gamliel II, the claims of the Hellenists that divine law must at that time, relying on the testimony of conform to reason, the Rabbis boldly -- or false witnesses, had a dispute about the “scandalously,” to use Dr. Hayes’ phrase -- proper day for Rosh HaShanah with Rabbi

41 Joshua. He pressured Rabbi Joshua to accept his legal authority to determine the new In this text, the Yerushalmi battles with the moon, even to the point of requiring Rabbi tension between a realistic acknowledgement Joshua to violate the day that Rabbi Joshua of the first husband’s return and Rav’s calculated to be Yom Kippur by appearing in nominalist legal fiction which ignores him court carrying his money bag and walking out of sympathy for the plight of the wife stick. In great distress, Rabbi (Hayes, pp. 234-235). The Talmud Bavli Joshua consulted with , who (Yevamot 88a), however, describes the sages interpreted the text in a way that allowed of Israel laughing at Rav’s opinion: “In the Rabbi Joshua to accept Rabban Gamliel’s West, they mocked him, saying, ‘The man ruling (Talmud Bavli, Rosh HaShanah 25a). came and stands here, and you say there is no For acknowledging the nominalist lesson that requirement to divorce (the second rabbinic authority supersedes even natural husband)!’” (astronomical) truth, Rabbi Joshua is ultimately embraced and even praised by his Dr. Hayes derives from this passage that the rival, Rabban Gamliel. Rabbis were aware of the realist critique of their nominalist activism and demonstrates In an ironic insight, Dr. Hayes demonstrates that the vast majority of rabbinic teachings that the Rabbis were keenly aware of the are comfortable with the biblical notion of realist criticism of their nominalist views by law as divine will that incorporates human recounting the case of a woman whose involvement (Hayes, pp. 234-235, 244). Far husband leaves on a trip and does not return from being universal, unchanging, and (Mishnah Yevamot 10:1; Hayes, pp. 233- conforming to truth, God’s law is subject to 235). She receives a reliable report that her amendment and even correction by human husband has died, and a court accepts the involvement. God not only authorizes human testimony and allows her to remarry. input, but God takes pride in it! (Hayes, pp. However, the first husband later returns alive, 321-322). As Dr. Hayes writes (p. 287): “For making her an adulterer for having married the most part, rabbinic sources represent the second man, and rendering their children divine law as responsive to shifting as illegitimate mamzerim. To compound her circumstances, human rational argument, and anguish, the Mishnah forbids the wife from even independent moral critique…” She returning to her first husband now that she further elaborates that the Rabbis has been with another man (Mishnah “constructed a portrait of divine law whose Yevamot 10:1). In order to resolve the very divinity was enhanced rather than woman’s distressing situation, Rav, the 3rd impugned by its divorce from truth, its century Babylonian sage, proposed a bold particular and arbitrary character, and its legal fiction. As portrayed in the Talmud susceptibility to moral critique and Yerushalmi (Yevamot 14;4,15a). Rav’s modification” (Hayes, p. 7). disciple, Rabbi Nachman bar Yaakov, tells the first husband that “you are not he,” i.e., Despite its origin in antiquity, the Greco- that the man purporting to be her first Roman dichotomy between divine and husband is in fact an imposter, thereby human law has implications for affirming the legality of the second marriage. contemporary Jewish thought as well. As Dr. This designation, however, assigns a status Hayes points out in her conclusion (Hayes, p. to the first husband that is contrary to the 271), prominent 20th century figures as actual facts of the case. divergent as Professor Yeshayahu Leibowitz

42 and Rabbi Joseph B. Soloveitchik have Insofar as biblical law is grounded in justified the authority of Jewish law from a the nation’s story about itself -- a framework that incorporates this distinction. story that encompasses past historical Whereas Professor Leibowitz espouses a experience and future aspirations, and radical monotheism divorced from employs narrative techniques to mold considerations of ethical imperatives (Hayes, and shape character -- it may be p. 371), Rabbi Soloveitchik writes of the described as teleological and “indestructible” character of halakhot that aspirational… Law acts as a bridge reflect “permanent ontological principles between a present reality and an rooted in the very depths of metaphysical imagined future...[I]ts addressees and human personality, which is as changeless as ideal human type are members of a the heavens above” (Soloveitchik, covenant community whose “Surrendering to the Heavens Above,” 1975 historical encounter with a divine address; Hayes, pp. 372- 373). sovereign underwrites its continuing fidelity to His will for the formation Similarly, in his influential essay, “Does and preservation of a holy, just and Judaism Recognize an Ethic Independent of wise community. Halakhah?” (reprinted in Modern , ed. Marvin Fox, Columbus 1975), After its distortion by Second Temple Jewish Rabbi Aharon Lichtenstein concludes with writers such as Philo and Paul who accepted the following statement: “...traditional the Greco-Roman dichotomy between divine halakhic Judaism demands of the Jew both and human law, the biblical approach found adherence to Halakhah and a commitment to continuity in the Rabbis of the Talmud. The an ethical moment that, though different from Rabbis’ reverence for every word of the Bible Halakhah, is nevertheless of a piece with it coupled with their willingness to modify the and in its own way fully imperative.” That Torah establishes them as the successors to Rabbi Lichtenstein identified the need for an the biblical vision of law as the expression of ethical imperative which is contained in, and divine will that can change and be is addressed by, halakhah is an interpreted. In fact, it is precisely this acknowledgement of the continuing flexibility that the Rabbis found to be divine influence of the Greco-Roman dichotomy about Jewish law! discussed by Dr. Hayes in her book. This Shavuot, as we re-imagine our Dr. Hayes applauds this ongoing communal revelation at Sinai, we should conversation. Indeed, she challenges her examine anew our relationship to the audience to apply the framework of her Torah and the imperatives demanded by it. historical analysis to contemporary law, By so doing, may we not only find our unique whether religious or secular, and to rethink responses to Dr. Hayes’ compelling question, their relationship to the law. As Dr. Hayes but also to a greater understanding of writes (p. 52): God and of our purpose in this world.

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43 The Soul by any Other Name is Still the Soul By Chaplain Ronnie Abrams

One might say what a strange title for an most precise and technical if the patient is to article! What other name could a soul have, survive. And the truth is, even as the medical and why should one be concerned about the staff was doing technically what we had to soul’s name? Allow me to explain why I am do, we were all praying for a lot of help. writing this article, and I hope that by the end, When it came, we felt it pulsing through the the reason for the title will become clear. patient's body. It seemed to come from a higher place. While I am now a chaplain, I have been a registered nurse for more than 50 years. As a I have spent some time exploring the concept result of my nursing career, as well as having of the soul in the Torah, Talmud, Mishnah, had the privilege of learning about my own Midrash, and , and I have tradition, from Torah to Midrash, I have set found that, taken together, the texts provide a out to determine if there is any commonality detailed construct of the soul’s anatomy and in the understanding of the soul between functionality. The concept of the soul science and religion — the two areas in which developed from Torah, when it was barely I have lived my life as a consummate mentioned, through the Midrashic period, learner. until it reached full bloom in the Zohar.

I remember an experience in the operating The Jewish soul has always been described as room some 50 years ago, when I was a being the primary bridge between humans student nurse, that has stayed with me until and G-d. While the Torah refers to the soul this day. The patient went into the surgery with many words, in many places, in later suite for an abdominal procedure. During texts, the soul is described as having several surgery, the patient's heart stopped and a levels. The first level stays with us here on cardiac code took place. When external earth and then morphs as it reaches higher stimulation of the heart did not work, the towards the World to Come. As the doctor opened the patient’s chest and experience of the Jewish people changed manually pumped the heart. While the throughout the ages, so did the numbers of pumping of the heart continued, I was able to levels and the more elaborate descriptions of look into the magnificent interior of this the soul. Regardless of number of levels, they body. It was at this moment that I knew that each interact with one another from this there had to be some power much greater than world to the next. Interestingly, while the mankind, for surely this could not have been number of levels remain the same from the haphazardly put together. I watched the body Kabbalists through modern feminist come to life again. I now believe that in that interpretations, the description of those levels miraculous moment, I witnessed the soul changed considerably. For instance, the reenter the body. feminists called the levels, “the Soul's Dress.” It made me think how science and religion intersect. Maybe this sounds dramatic, but The Torah has many words for the soul, most this is how I felt. Here I was, in the operating prominently, nefesh, neshama, and . In room, the area where medicine must be the Genesis, we read: “And the Lord G-d formed

44 man of the dust of the ground, and breathed Although a great portion of the Jewish world into his nostrils the breath of life (nishmat seems to accept the concept of a soul, science chayim), and man became a living being.” within the secular world continues to search (Genesis 2:7) Nefesh usually refers to spirit for proof of its existence. Scientists continue or being, as in Joshua 2:13: "And you shall to present multiple theories of how human deliver our lives (nafshoteinu) from death.” beings function and why humans behave as Ruach is usually translated as “wind” or they do, but they do not always relate these “breath.” Parshat Noach speaks about the activities to the soul. breath of life, when G-d vows to destroy all “all flesh that has in it the breath of life (ruach Aristotle, the great biologist, stated that the chayim).” The , or Writings, speak soul was “reason,” which contributed to directly about one’s soul. The following man’s well-being. Modern biologists have statement from Kohelet is an example of the more than the observational techniques that development of the soul from a word to a Aristotle used to classify and organize concept: “The jug is smashed at the cistern, information. Today there are still issues that and the dust returns to the ground, as it was, need to be examined. Multiple scientific and life-breath (nefesh) returns to G-d” theories exist about the human being and how (Kohelet 2:8). The are replete with each one of us functions, but not all of these songs of souls that praise G-d, and those that theories agree with one another. However, cry for G-d's help. Psalm 57 states: “Awake, each theory tells us a little more about O my soul, Awake.” ourselves as creatures who share this planet.

As Jewish thought developed, the concept of The material neuroscientists who study the the soul became more elaborate. In his book, brain have concluded that it is the primary The Soul of the Matter: a Jewish-Kabbalistic functioning organ of the body, and have even Perspective on the Human Soul Before, gone so far as finding no reason to postulate During and After Life, Gershon Winkler the concept of the mind (Christof Koch, The presents a picture of Kabbalistic thought Quest of Consciousness, A Neurological about the intricate anatomy of the soul. He Approach). These scientists have gone writes that the soul travels from the looking for the “ghost in the machine.” They materialistic, earthly neshama up to the understand the brain as the machine, but they heavenly sphere of yechidah, to be with the have not found the “ghost.” Their final Eternal One. With all the many different assumption: No ghost means no soul Jewish belief systems that have arisen over (Francis Crick, Astonishing Hypothesis: The the years of the Jewish people's existence, Scientific Search for the Soul). there seems to be a consensus of opinion about the concept of the soul throughout our The social neuroscientists went looking for people's history. The soul is one with the the soul by identification of moral issues. body and at the same time it is the being with They stated that if they could identify a place which G-d is interactive here on Earth and in the brain, assisted by body chemicals, that after death, Winkler writes. From simple demonstrated the mechanism of how man Torah words, the soul has become a complex makes moral judgments, there would be no entity, moving inwardly toward the human reason for the soul. Science has reduced the being as well as upward at the end of days. soul to a psychological concept that shapes our cognition of the observable natural world

45 (Robert Lanza, Biocentrism -Does the Soul only as particles or waves, but as souls? Each Exist? Evidence Says 'Yes'). area of scientific investigation opens up new question and understanding of how the world The one field that is looking at the human functions and how we, as Jews, relate to it. being differently, because it looks at the world differently, is the physical sciences. How does this article relate to Shavuot? One While physics looks at very small particles, it only has to try to understand Israel as it left is, in reality looking at the entire world. That Egypt. Would former slaves be content with is, the more closely one looks at something, their freedom from physical oppression alone the more one realizes that one is seeing how or would they also rise to a level of spiritual the entire world is functioning. Today, freedom? They were asked to come to Sinai. science is beginning to challenge the They were asked to receive the Torah. The physical-chemical paradigm with such Israelites moved from the known – slavery – experiments as the two-slit experiment. This to the unknown, just as we, in many experiment determined that when a instances, move from a world that we know subatomic particle is not observed, it acts as as scientifically correct to a new unknown a wave and can pass through two slits at one world of unknown scientific “facts.” They time, but when observed the particle appears did what we are asked to do every Shavuot. as a bullet that passes through only one slit at In our new world, with all the science, we are a time. In 1912 these experiments showed asked to come to Sinai and receive the Torah. that this quantum weirdness occurred on a We need to know, that we, like the Israelites, human level. These studies suggest that there who accepted the Torah at Sinai, have no might be something outside of time and limit to our spiritual advance and that the space. human being is what he/she thinks and desires, for the essence of his/her being is not These studies tell us something about G-d as his body alone, but with his/her soul together the Observer, and the soul that might be as one. immortal, just like the particles and waves of energy. What may these studies tell us about Finally, why the title? The title was driven by our near-death experience? If we are said to the many names that we have given our act within G-d's image, can we not imagine Jewish soul and the many names the this world being the result of a “Great scientists have given to the entity they do not Observer,” and how we think, act and behave wish to call a soul, so they call it by many is the result of the One who is doing the other names – reason, consciousness, a ghost Observing to Whom, from the beginning of in the machine. With all these names, we are time, until the end, we will be attached, not bound to find our soul someday.

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46 How Can We Speak When We Are Truly Humbled? “You,” “Our” and God in the Beginning of the Amidah By Mark Rothman

For most people, the most difficult Creator of the Universe directly about all of conversations are those when we have to our needs, wherever they are on the spectrum confront or criticize somebody. We don’t between national-historic, Messianic, or think of the conversations in which we personal. Because of the magnitude of the provide acknowledgment or express our discussion we wish to have with God, we gratitude as necessarily difficult. But a close need to remind God – and ourselves – that it reading of some of the basic grammar in the is appropriate to appeal to Him, that we are first blessings of the Amidah suggests, in the inheritors of that right. fact, expressing appreciation may actually be quite difficult. And were it not for some of We are also addressing God the way He the grammatical twists and turns in those first taught us to approach Him. As Allen few blessings, we might not be able to Friedman pointed out in an article in express ourselves at all. Instead of opening Tradition, and summarized on the web site of up our lips, as we ask at the very beginning the Torah Academy of Bergen County, these of this private conversation with God, we first phrases of the Amidah more than echo might actually find ourselves struck mute by the passage in Shemot (3:15), when God tells the awesomeness of what we have to speak Moshe how to introduce Himself to the about. Jewish people, and how the Jewish people can call upon Him in the future. The pasuk Blessings generally follow a typical prayer states, template or Matbei HaBerachah, in which we וַיּ ֹאמֶ ר֩ ע֨ וֹד אֱ �קִ֜ ים And God said further to בָּרוּ� אַתָּ ה ה :address God directly אֶ ל־מֹ שֶׁ֗ ה כֹּֽ ה־ blessed are You HaShem our Lord. In Moses, “Thus shall you/אֱ �קינוּ ת ֹא מַ ר֮ אֶ ל ־ בְּ נֵ ֣ י :this template we use the second person, speak to the Israelites ישראל ה' speaking to God as “you.” The Amidah, our The LORD, the God of א�ק֣ י אֲ בֹ תֵ יכֶ֗ ם ’ה special liturgical opportunity to speak your fathers, the God of אֱ � ק֨ י אַ בְ רָ ֜ ָ ה ם directly to God, begins with these words, as Abraham, the God of אֱ�קי יִצְחָ֛ק וֵא�קי we would expect any blessing to begin. We Isaac, and the God of יַﬠֲקֹ֖ ב שְׁ לָ חַ ֣ נִ י bless God directly, and we identify Him as Jacob, has sent me to אֲלֵיכֶ֑ם זֶה־שְּׁמִ֣ י our Lord. But then the script changes. We you: This shall be My לְ עֹ לָ֔ ם וְ זֶ ֥ה זִ כְרִ ֖ י further identify ourselves as the inheritors of name forever, This My לְ דֹ֥ ר דֹּֽ ר God’s relationship with our Patriarachs: appellation for all eternity. אֱ�קינוּ וֵא�קי ,God of our fathers God has made it clear that this is the formula אֲ בוֹתֵ ינוּ, אֱ �קי God of Abraham, God in all generations, when we , לְ דֹ֥ ר דֹּֽ ר to use אַ בְ רָ ָ ה ם , ֱא �קי יִצְ חָק of Isaac and God of wish or need to call upon Him, but with one וֵא�קי יַﬠֲקֹ ב ;Jacob We can understand why we proceed this way. major change. This direction from God to us This preamble helps frame the awesomeness (through Moshe) assumes we will change the of what we are about to do: address the tense from “your” to “ours,” from second

47 person plural to first person plural. It would familiar prayer template to end the first of course make no sense if we did not make paragraph of the Amidah with the blessing, this change; we would never talk to God as בָּ רוּ� אַתָּ ה ה', ,the God of “your” fathers. But more Blessed are you, Lord : מָ ֵג ן אַ בְ רָ ָ ה ם .powerfully, as Mr. Friedman further shield of Abraham observes, with this change, we shift the passage’s perspective from God’s We began this first, introductory paragraph perspective to ours. Not only does this speaking to God directly – and in the change make logical sense; it also formulation he provided long ago – and we demonstrates that we are in dialogue with end it speaking to him directly. We continue God. In a dialogue, each participant speaks to to speak to God into the second blessing as the other, continually flipping perspective. well: We experience God speaking to us in the אַתָּ ה גִּ בּור לְעולָם ,Shemot passage, and then we flip the point of You are mighty forever ה'. מְ חַיֵּה מֵתִ ים view in our dialogue with Him. O Lord, You revive the :אַתָּ ה רַ ב לְהושִׁ יﬠַ dead, You are mighty to We then direct a series of descriptive nouns save. to God, further identifying Him. To give the first four examples, we say: All is right with the world. Until it isn’t. The very next line, the insertion of either of the ,the most high seasonal phrases - הָ אֵ ־ל

מורִ יד הַטָּ ל / the great You bring down dew/You -הַ גָּ דוֹל מַ שִּׁ י ב הָ ר וּ ַ ח cause the wind to blow and וּמורִ יד הַגָּשֶּׁ ם the mighty the rain to fall -הַגִּ בּוֹר

the awesome begins a sequence of psukim regularly – וְהַנּוֹרָ א translated in the third person. In these descriptors we don’t direct our praise מְ כַ לְ כֵּ ל חַ ִיּים directly to God by adding pronouns, such as He sustains the living with בְּ חֶסֶ ד, מְ חַיֵּה You are the most high, loving-kindness. He/אתה הא־ל, אתה הגדול מֵ תִ י ם בְּ רַ ֲ ח מִ י ם You are the great, etc. But we also don’t revives the dead with great רַבִּ ים, סוֹמֵ � explicitly talk about God in the third person, compassion. He supports נוֹפְלִים, וְ רוֹפֵא .which would require the third person the fallen & heals the ill חוֹלִים, וּמַתִּ יר He is the most And He releases those/הוא הא־ל, הוא הגדול :pronoun אֲסוּרִ ים, וּמְ קַיֵּם high, He is the great. Parsing this strictly, we bound. And He fulfills His אֱ מוּנָתוֹ לִ ישֵׁ נֵי would call the text without the pronouns the faithfulness to those who .ﬠָ פָ ר .third person assumed tense. It is officially in sleep in the dust the third person, but by specifically leaving out the pronoun it also stakes some amount of Let’s keep in mind the spiritual scene here. neutrality between the second person plural We pray the Amidah as if we stand directly and the third person. before God. We emphasize this metaphysical drama with our physical actions. Before we Put simply, the text is not ready for us to begin we take three steps back. Then we take depart entirely from speaking to God. It three steps forward, actually stepping into allows us to slip effortlessly back to His presence. addressing God directly, and returns us to our

48 And yet, in the psukim specifically whose Sefer Abrudraham may contain the mentioning the great things God does, we most thorough examination of the textual talk about Him, not to him. At first, this interpretations of the Amidah, helps us seems strange. Imagine we requested to have understand the magnitude of the gifts God an intimate, honest conversation with the bestowed on humanity, and thus the extent to most important person in our lives. And then which we might feel humbled. A few of his when we are before this person, we speak in insights may thus demonstrate the impotency the third person – as if he or she were not in of addressing God directly and the the room, sitting right there in front of us. paradoxical need to address Him indirectly. This would not just be weird. It would be insulting. Abudraham notes that we speak to God as You are eternally mighty, and that/אַתָּ ה גִּ בּוֹר But imagine this person has done so much for psukim following this phrase articulate the us, and is such a force in our lives, we take up extent of God’s givorot, His tremendous our conversation with great care, attention, might. For example, he highlights the power מורִ יד ,and gravity. Imagine this person were our of our seasonal insertion psukim Abudraham .הַ טָּ ל/מַ שִּׁ יב הָ רוּחַ וּמורִ י הַ גָּ שֶּׁ ם .parent, or spouse, or Rabbi, or mentor Whomever we are speaking to, when we get observes that God creates clouds that bring to the part of the discussion where we want to rain and dew to sustain human beings. He acknowledge how important this person is in brings forward Rabbi Avohu’s observation in our lives, how much this person has done for Ta’anit (7a), that the day of the rains is even us and has given us, we actually might find greater than the day of the resurrection, ourselves speechless. How can we really because resurrection is only for the righteous, thank our parents for bringing us into the but rains benefit both the righteous and the world? How can we really thank our spouse wicked. Rabbi Avohu recognizes that God’s for his or her role in creating our children? greatness even extends to those whose How can we really thank our Rabbi or actions in the world may not deserve His Rabbanit for the spiritual rebirth they’ve care. given us? Words may fail us. The things this person has done are so powerful and Abudraham also finds God’s givorot He/מְ כַ לְ כֵּ ל חַ ִיּים בְּ חֶ סֶ ד ,awesome, we might find ourselves mute in expressed in the passage trying to address the person directly. sustains the living with loving-kindness. He derives that psuk from Tehilim 136:25: Even more so with God. Addressing God in נֹ תֵ ֣ ן לֶ֭ חֶ ם לְ כָ ל־ the third person, talking about Him instead of Who gives food to all בָּשָׂ֑ר כִּ֖י לְעוֹלָ֣ם to Him, may give us voice where we might flesh, His steadfast love ַ ח סְ דּֽ וֹ .otherwise be mute. In some way, as strange is eternal as it is that we shift out of the first person in the intense prayer moment when we stand Abudraham sees the miracle of providing before God directly, perhaps the indirect, food, which sustains life, as one of God’s kindness. Two/חסד third person address is actually more greatest examples of intimate, because this grammatical trope Talmudic sources he brings forth helps us express what we might otherwise be demonstrate this. Pesachim 118a recognizes too overwhelmed to say directly. that nourishing humanity is as great a miracle as splitting the sea. And in Ta’anit 2a, Rabbi Rabbi David ben Rabbi Yosef Abudraham, Yochanan teaches there are three keys to life the great Spanish scholar of the 14th century, God held on to and never gave to a

49 messenger: rain, fertility, and resurrection of his sustenance is eternal and is a power He the dead. In other words, it is one of God’s deliberately retains. This shows God has great kindnesses that He personally wants to always been involved in supporting .sustenance, i.e., the resources humanity, and will always continue to do so/ מְ כַ לְ כֵּ ל provide humanity needs to continue living, in every And He will fulfill his commitment to sustain way. us even when we are dead, when our bodies have turned to dust. He will not forget us even As a last example, there may be no mightier then, and will bring us back to life to .keep[ing] faith participate in the arrival of Moshiach/וּמְ קַ יֵּם אֱ מוּנָ תוֹ לִ ישֵׁ נֵ י ﬠָ פָ ר act than with those who sleep in the dust, which reminds us of God’s promise to bring about Finally, as if these few examples are not Mosiach and the resurrection of the dead that enough to make us nearly speechless, will follow. Citing Daniel 12:2, Abudraham Abudraham brings God’s commitment to writes that just as God keeps faith with the humanity full circle. Just as we began living and heals them, in the future God will addressing God by reminding him that we are keep faith with the righteous among the dead the descendants of Abraham, Yitzhak and and raise them up. Yaacov, Abudraham reminds us God will keep his promise to our patriarchs, and thus His promise to us: He will remain faithful to וְ רַ ֕בִּ י ם מִ ְיּ שֵׁ נֵ ֥ י Many of those that sleep us throughout the generations it may take אַ דְ מַ ת ־ ﬠָ פָ ֖ ר in the dust of the earth .until the resurrection of the dead יָקִ ֑ יצוּ אֵ֚ לֶּ ה לְ חַ יֵּ ֣י will awake, some to עוֹלָ֔ ם וְאֵ ֥ לֶּ ה eternal life, others to The beginning of the Amidah is nothing if it ַ ל ֲ ח רָ פ֖ וֹ ת ְ ל דִ רְ א֥ וֹ ן reproaches, everlasting is not our opportunity to profess our faith in ע וֹ לָ ֽ ם .abhorrence and commitment to God. Yet, as Abudraham Abudraham takes God’s commitment to the reveals, hidden within it a statement of God’s righteous among those who sleep in the dust faith and commitment to us. God is so even further. He cites others who say this powerful, He’s turned the tables on us. It’s as promise was actually an oath God made to if when we tried to extol the great gifts a Abraham, Yitzcak and Yaacov. God’s spouse, parent, or mentor has give us, that promise to us is as historic as it is eternal. person engaged us in a dialogue in which he or she gave back to us even more gratitude These few examples, taken from amongst and appreciation for us. How could the many others Abudraham references in his greatness of that gift not overwhelm someone analysis of the Amidah, give us an so much, if he or she were able to speak at all, understanding of God’s might. God not only it might be only indirectly, in the third provides rain that helps keep humanity alive, person?

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50 Havdalah and Chibur – Separation and Connection By Tobi Inlender

this is truly a great, wise and understanding ַו ֹ֥ יּ א מֶ ר ֱ א � קִ ים יְהִ ֣ י א֑ וֹר וַֽ יְהִ י־אֽ וֹר: ַו ַ יּ֧ רְ א ֱ א � קִ ים אֶ ת ־ ָ ה א֖ וֹ ר nation." (Deut. 4:6). At the same time, having כִּי־ט֑ וֹב וַיַּבְדֵּ֣ל אֱ� קִ ים בֵּ֥ין הָא֖וֹר וּבֵ֥ין הַחֹֽשֶׁ�: ַו ִיּ קְ רָ֨ א experienced much of our story in the אֱ � קִ ים ׀ לָאוֹר֙ י֔וֹם וְלַחֹ֖שֶׁ� קָ֣רָ א לָ֑יְלָה וַֽ יְהִי־ﬠֶ֥רֶ ב וַֽ יְהִי־ diaspora, wandering and settling among the בֹ֖ קֶ ר י֥ וֹם אֶ חָֽ ד : : nations, the Jewish people have adapted and G-d said “Let there be light,” and there was woven much that we have learned culturally light. G-d saw that the light was good, and and intellectually into the fabric of our lived G-d separated between the light and the history. Our presence among the nations has darkness. G-d called to the light: “Day,” thus reinforced connectedness, even when and to the darkness He called: “Night.” And the Jews have been unable to fulfill their there was evening and there was morning, destiny of being a beacon of light from within one day. (B’Reishit 1:3-5, Stone Humash) the Land of Israel.

Jewish history, text and tradition are replete During the Ma’ariv prayers following with references to separation and connection. Shabbat we recite the following, From the very first chapter of Genesis we incorporating the Havdalah prayer while learn that G-d separated light and darkness giving thanks to G-d for the blessings of and then brought them together – connected wisdom and discernment: them – to create one full day. At the end of אַתָּה חונֵן לְאָדָם דַּﬠַת. וּמְלַמֵּד לֶאֱנושׁ בִּינָה each Shabbat, we thank G-d for separating light and dark, Israel and the nations, the אַ תָּ ה חונַנְתָּ נוּ לְמַ דַּ ע תּורָ תֶ �. וַתְּ לַמְּ דֵ נוּ לַﬠֲשות חֻקֵּ י רְ צונֶ�. sacred and the secular, each in symbiotic וַתַּבְדֵּ ל ה' אֱלקינוּ בֵּין קדֶשׁ לְחל. בֵּין אור לְחשֶׁ�. בֵּין relationship with its counterpart. We know יִשרָאֵל לָﬠַמִּים. בֵּין יום הַשְּׁבִיﬠִי לְשֵׁשֶׁת יְמֵי הַמַּﬠֲשה. that the individual components of each of אָ בִ ינוּ מַ לְ כֵּ נוּ הָ חֵ ל ﬠָ לֵ ינוּ הַ יָּמִ ים הַ בָּ אִ ים לִ קְ רָ אתֵ נוּ לְ שָׁ לום. these pairings are intimately connected. The חֲשוּכִ ים מִ כָּל חֵטְ א. וּמְ נֻקִּ ים מִ כָּל ﬠָון. וּמְ דֻבָּקִ ים בְּ יִרְ אָתֶ � holy is enriched by its intimate relationship with the secular and vice versa. We are חָנֵּנוּ מֵאִתְּ � דֵﬠָה בִּ ינָה וְהַשכֵּל בָּ רוּ� אַתָּ ה ה', חונֵן הַדָּﬠַת reminded daily that each breath we take and each morsel we eat is a blessing, a holy gift. Shabbat is that much sweeter and more “You graciously endow knowledge to man meaningful in the context of refraining from and teach understanding to mortals. You our daily tasks and taking the time to be bestowed the knowledge of Your Torah.And especially attentive to our spiritual needs, our You taught us to perform the rituals of your families and our hunger for Torah. desire. And God differentiated between the holy and the secular, between light and The Torah repeatedly refers to the darkness, between Israel and the nations, importance of Israel commanding respect between the seventh day and the six working among the nations by living according to G- days. Our father, our king, make the coming d’s laws and precepts. "Learn and observe days greet us with peace, dark from all sin, [the Torah] for it is your wisdom and and clean of all iniquity, and with us clinging understanding in the eyes of the nations, who to to Your awre. Graciously grant us from will hear of all these laws and proclaim that You wisdom, understanding, and knowlege.

51 Blessed are You, Hashem, who endows The story of Joseph provides a pivotal knowledge.” example of G-d acting in history to impose separation as a precursor to the growth and It seems appropriate, then, that we explore development of the (collective of the) what and/or who is separated and where Israelites as a people. Joseph is forcibly separations and connections occur in our separated from his brothers and his tradition. What is so profound about the father. Despite the series of tragedies that nature and relationship of separation and befall him in the desert and Egypt, he connection that they appear in our holy texts triumphs over adversity. Joseph develops a and in the experience of our people in so sense of perspective as he matures isolated many different yet discernible ways? from his family and tribe. By the time his brothers stand before him in Egypt, he is Rabbi Jonathan Sacks, in discussing the story realistic. He holds no grudge, but tests them of Abraham, says that one of its major themes to determine whether they have grown is the “birth of the individual.” Avram beyond their jealous and petty nature. He separates from his father and, as Abraham, separates them, cutting them off from himself separates from both of his sons. He leaves his and all others and locking them together in a father Terach the idol-maker in perhaps the chamber for three days. During this time the first example of a son leaving home to “find brothers reflect on what they had done to himself.” He needs a new environment, both Joseph years ago. They become ashamed of externally and internally, spiritually, in order their actions, attributing their current to develop a personal relationship with the destitute situation to their abhorrent behavior one G-d. Moreover, as an individual created toward Joseph. They too have gained in G-d’s image, he must have personal perspective. Joseph insists that they return to agency to make decisions that reflect that he Canaan and bring their youngest brother to is following G-d’s ways. In order to him. demonstrate his allegiance to G-d, Abraham sends Ishmael away and prepares to sacrifice When the brothers return and Joseph once Isaac. The parent-child relationship to this again tests them, their reaction to his day is one of parental nurturing until the child accusation of thievery against Benjamin sets out to independently create his or her confirms that these men have truly changed own personal relationships. In the best of in their hearts. Jacob is their foremost circumstances parent and child re-establish concern, and Judah begs to replace Benjamin their own connection strengthened by the while the others return home to bring their respect and love that both bring to it as caring, father to the Egyptian viceroy (whose real thoughtful individuals in their own right. So identity has not yet been revealed to too our relationship with G-d evolves as we them). Soon thereafter Joseph reveals become independent and consider what being himself and a healthy relationship among the created in G-d’s image means and requires of brothers is established for the first time. The us personally. In a commentary on “Vayera” strength of their renewed relationship is entitled “The Space Between Us,” Rabbi demonstrated when the brothers, after Sacks concludes that separation is a Jacob’s death, are concerned that Joseph will necessary precursor to such individual exact revenge on them for their evil deeds growth and thereby strengthens one’s towards him. Joseph responds and declares relationships with others and with G-d. G-d’s hand in their history of separation and connection: “Fear not, for am I instead of G-

52 d? Although you intended me harm, G-d Parshiot Tazria and contain the laws intended it for good: in order to accomplish – of contamination by tzara’at (commonly it is as clear as this day--that a vast people be mistranslated as leprosy, but actually kept alive. So now, fear not – I will sustain denoting a spiritual malady) and by male and you and your young ones.” female emissions ( and menstrual blood), as well as the rituals for purification in each The Torah contains many more narratives of instance. Why is the discussion of natural separation that ultimately contribute to bodily functions juxtaposed with tzara’at in strengthening the evolution and fabric of the these portions? Why would contamination Jewish people. Moses is separated twice – and exclusion for a disease commonly first, from his family when he is taken to be understood as a metaphor or stand-in for the raised in the Pharaoh’s palace, and secondly, sins of “lashon ha’ra” and false oaths, to when he flees to Midian, where he confronts name a few, be associated with the burning bush and begins the personal “contaminations” or impurities that are the transformation that will enable him to lead physical manifestations of humanity’s the Israelites to Sinai. Throughout his natural, G-d-given, life-giving force? separations and reconnections, he ruminates and even questions G-d about his abilities and Of course, the requirements for individuals in capacity to fulfill this role. His humility a state of contamination due to Metzora are becomes a strength that motivates a group of viewed as punishment or “Divine retribution slaves to flee the only life they have ever for the offender’s failure to feel the needs and known to become a people who live within a share the hurt of others” (Stone Humash, framework of laws and personal and Tazria note, p. 272), while those reserved for collective responsibilities. men and women with bodily emissions are not. However, all those who are Hannah, upon weaning her son Samuel, takes contaminated are required, albeit in different him to Shiloh where she dedicates him to the ways, to separate themselves from other service of G-d, visiting him but once a individuals or from the community as a year. Samuel, surrounded by the whole. blaspheming sons of Eli the Kohen, is solely focused on following G-d’s path and While the laws for men have seemingly lost instructions. His Self is bound up singularly their impact over time given that there is no in service to G-d. He is the lone member of Beit Mikdash, the laws and practice of the next generation at Shiloh whose fealty to Niddah are central to observant Jewish G-d is unquestioned and unquestioning. family life. The separation required during Samuel’s separation from family and and after a woman’s menstrual flow - a maturation in the environment of the temple couple’s refraining from physical intimacy at Shiloh prepares him to become G-d’s great and all forms of touch – may be viewed as an judge and prophet to the Israelites. opportunity to strengthen other means of In addition to the aspects of separation and expressing love and joy in the marital connectedness that are inherent in creation, in relationship as well as for inward focus and the evolution of the Israelites into Jewish self-reflection. For the Metzora, separation peoplehood and in the Torah narratives of from the camp (community) provides a time leaders, prophets and families that join these for introspection and spiritual preparation for two, there is a third way that our text and the that is to follow. In each tradition portray Havdalah and Chibur.

53 case, separation serves a purpose beyond the Metzora, when excluded from the camp, punishment and/or purification. thereby distanced from a relationship with G- d? Is the couple’s love for and commitment In these instances derived from laws related to one another weakened? Or does the to personal behavior and responsibility, distance provide them space to examine distance from the community or from one’s themselves and their relationships, to find partner strengthens both the individual and inspiration, possibly find new ways of the larger fellowship of which s/he is a relating to G-d and to one another and to part. Rabbi Chanan Morrison writes related strengthen resolve. The ability to reflect and to Havdalah and Chibur: “These are gain insight is a blessing for which we give contradictory traits, yet we need both. This is thanks each day. It enables us to bring newly most evident on the individual level. In order found comprehension, knowledge and to reflect on our thoughts and feelings, we strengths to our personal and communal need privacy. To develop and clarify ideas, relationships. One can feel alone and far we need solitude. To attain our spiritual from G-d in a community of multitudes. And aspirations, we need to withdraw within our one can grow closer by allowing one’s self to inner selves. . .Yet separation is not a goal in flourish in separation and by connecting and and of itself. Within the depths of Havdalah contributing one’s empathy, love and talents. lies the hidden objective of Chibur: being part of the whole and influencing it. The How fortunate are we that G-d from the very isolated forces will provide a positive impact beginning commanded Havdalah and then on the whole, enabling a qualitative advance demonstrated and integrated the significance in holiness. These forces specialize in of Chibur in so many powerful ways into our developing talents and ideas that, as they history and our daily lives. We cannot have spread, become a source of blessing for all.” meaningful connection without opportunities (Rabbi Chanan Morrison, Sapphire from the for separation, growth and Land of Israel: A New Light on the Weekly replenishment. From weekly reminders of Torah Portion from the Writings of Rabbi the separations and connections in the natural Abraham Isaac Hakohen Kook, 2013). world at Creation, to the maturation and growth of our ancestors as leaders and Distancing oneself is frequently necessary in prophets of the Jewish people, to a unique order to see and understand other points of perspective on human nature and view, gain perspective, dig deep to discern interpersonal and community relationships – one’s own inner thoughts and yearnings. Is these concepts are integral to our tradition.

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