Volume VI, Issue 3 Winter Break, December 26, 2012 13 Tevet 5773

Kol Hamevaser The Jewish Thought Magazine of the Yeshiva University Student Body Our Side of the Mehitsah: An Open Letter Davida Kollmar, p. 3 Creating Community: Worship Prayer at Stern Elana Raskas, p. 5 Worship: For Us or for Him? Yakov Danishefsky, p. 6 An Interview with Rabbi Ronald Schwarzberg Chesky Kopel, p. 10

The Role of the Sheliah Tsibbur: A Historical Perspective Dovi Nadel, p. 11 “This is My Lord and I Will Beautify Him”: From the Beth Alpha Synagogue to Synagogue in Safed Atara Siegel, p. 17 Creative Arts Section P. 18-19

www.kolhamevaser.com 2 KOL HAMEVASER Miriam Khukhashvili Kimberly Hay Mati Engel Aaron Cherniak Jacob Bernstein Gilad Barach S Gavriel Brown D Ze’ev Sudry C Chumie Yagod Adam Friedmann A Chesky Kopel Gabrielle Hiller E Rafi Miller W Yaelle Lasson Joshua JosephFreundel D Akiva Weisinger Penina Wein Rachel Weber Atara Siegel Elana Raskas Dovi Nadel Davida Kollmar Twitter. at www.kolhamevaser.com, oronFacebook or conversation, andourclub’sevents.Find usonline community, andtoparticipateinthemagazine, the or discussingJewishissues togetinvolvedinour We encourageanyoneinterested inwritingabout discussion groups, conferences, andshabbatonim. Kol Hamevaser and outsidefigures. Inadditiontoitsprintmagazine, input from RIETSRoshei Yeshivah, YU professors, contributors are undergraduates, althoughitincludes Kol Hamevaser leaders. tellectually andcreatively, andtomature intoconfident opportunities foryoungthinkerstoengageJudaismin issues thatfacetheJewishcommunity. Italsoprovides forum forstudentstoexpress theirviewsonavarietyof intellectual growth ofitsreadership andservesasa The magazinehopestofacilitatethereligious and issues onthe Yeshiva Universitycampusandbeyond. body, isdedicatedtosparkingdiscussionofJewish magazine ofthe Yeshiva University student Kol Hamevaser, A www.kolhamevaser.com t ditors opy istribution esign ssocia aff bout ebmastr E W E ditor K - te riters in ditor ol E -C alsosponsorsspecialevents, speakers, ispublishedmonthlyanditsprimary ditors theJewishThought H M hief amev angers aser pulpit rabbihaveinformedthatrole. The Roleofthe Rabbi RonaldSchwarzberg discusseshisrole inrabbinicplacement,andhowhistwenty-fiveyearsofexperienceasa A lookthrough historytouncoverhowtherole ofthe An InterviewwithRabbiRonaldSchwarzberg Perhaps theargument intheGemaraaboutbasisforprayercanshedlightonidealmodeofworship. Between SpontaneityandStructure:TwoModelsofPrayer Patriarchs andSacrifices:ThePhilosophicalBackingtoPrayer Uncovering thephilosophyofprayerpresented inRambam’s Why shouldweworshipGod? Worship: ForUsorforHim? theYeshiva University Student Body The Jewish Thought Magazine of The Sterncommunitywouldgainimmeasurablyfrom communaldavening.Soifnotnow, when? Synagogues: EnsuringaNation’sContinuation Creating Community:PrayeratStern The synagogues that existed duringtheSecondTempleThe synagoguesthat periodwere different fromexist today, thosethat asthey A callforcommonsense:Makewomenfeelcomfortablein were notplacesofprayer. Our Sideofthe Kol Hamevaser Agnon’s “WhirlwindofVoices”: SecularZionism,Hanukkah,andContemporaryJewishIdentity Sheliah Tsibbur: Our interpretation ofthe meaningofHanukkahreflects ourinterpretation ofJewishidentity andval - ues. The Dedicationofthe Portuguese JewsSynagogueat Amsterdam C Synagogue inSafed Mehitsah Model oftheSpanish-Portuguese Synagogue Model oftheBeth Alpha Synagogue “This isMyLordandIWillBeautifyHim”: From theBethAlphaSynagogueto inSafed rea Orden DeOraciones Cotidanas Book ofPsalms Haggadah andOrder ofServicesforVarious Holidays have incommon? Torah Crown What canagrandedificeoftheGalileeand a small,modeststructure from Safedpossibly Images tive AHistoricalPerspective : AnOpenLetter fromtheYeshivaUniversityMuseum A rts

sheliah tsibbur Worship Hilkhot Tefillah. shul hasaltered anddevelopedovertime.

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Y Volume VIIssue 3 akov Danishefsky

Davida Kollmar Roni Zemelman aa Robinson Sarah Chesky Kopel Elana Raskas Gilad Barach Penina Wein Atara Siegel Dovi Nadel

3 18-19

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13 15 10 9 6 17 16 11

- WORSHIP Editors’ Thoughts: The Riddle of Worship

By: Chumie Yagod

I must confess; when I sat down to write worship was its very elusiveness. The idea ship is a philosophical riddle. As a way of not. If we take a moment to consider the this introduction, I found myself over- of establishing a relationship with God is a beginning to grasp hold of this riddle, per- broader picture, perhaps the mere process whelmed by a sense of chasing phantoms bold, almost brazen one; what can we, lim- mit me to make an observation: The urge of reflection carries meaning. Even if one through a foggy maze. Upon my capture ited beings, offer God, the One Who cre- to communicate is a fundamentally human never arrives at an answer, maybe the act of a thought, it either evaporated before I ated us? From another angle, it seems an endeavor. We as people relate to others – of contemplation alone can add depth and could grasp hold, or else fractured into a almost absurd proposition in its essence: including the Ultimate Other – instinctive- significance to the worship experience. In thousand other thoughts. There appeared How can a physical being communicate ly. Just as an exposition on philosophy of this issue of Kol Hamevaser, we explore the to be so many concepts compressed into with the Divine? The vast chasm between language and epistemology is unnecessary theme of worship – how it is done, where the topic of worship, and, to complicate Man and God ought to doom any attempt to learn before one begins to talk, so too is it is done, and why it is done. Think, read, the matter, so many manifestations of each to bridge that gap to tragic failure. an exposition of the philosophical machin- and, most importantly, continue the con- concept with rapidly multiplying intercon- And yet, Man has reached out to God ery of worship unnecessary before one be- versation! nections throughout; how was I to isolate since the beginning of history.1 How are we gins the endeavor. any one strand? And yet, one aspect did as- to understand such a phenomenon? I am This human instinct may be the most 1 See the story of Kayin and Hevel, sert itself most insistently through the mo- not interested in presenting a complicated certain thing we can say about worship, Bereshit 4:3-5.This story presents the first rass: Man’s attempt to communicate with metaphysical calculus as to how exactly relegating all other statements to the realm instance of Man reaching out to God proac- God through various media. the human and the Divine can meet. To my of the speculative. Does that doom our at- tively, and not merely communicating with Oddly, what seemed so compelling to mind, the existence of such calculations tempts at solving the riddle to the realms Him reactively. me about the communication aspect of highlights a far more important point: Wor- of either futility or irrelevance? I think

Our Side of the Mehitsah: An Open Letter

By: Davida Kollmar

One of the main focuses of Jewish life place. In other shuls, the mehitsah is already women’s section. This past summer, my have to make the balcony; they could have in the Modern Orthodox community, at in the room, but it is temporary and mov- family went on vacation and we all went to told the women not to come to Har ha-Bay- least among adults, is the synagogue. And able. Since many shuls have weekday sha- the local shul on a Monday evening. There it at all. The fact that they made sure to yet, there are several aspects of synagogue harit minyanim in a beit midrash, the space was a women’s section set up, so my moth- have a space for the women is something life that alienate half of the Jewish popu- is used for learning the rest of the day. er and I went to sit down. One of the mem- that shuls today should try to emulate, de- lation. Many synagogues do things that The chairs and mehitsot are often moved bers of the shul informed us that the men’s spite any difficulties. If there is a legitimate make women feel uncomfortable and un- to make room for learning, but are not set section usually overflows into the women’s need for the women to move, though, the welcome. These problems are not specific back up when the learning is finished. The section, and demanded that we leave so request must be articulated in a respectful to my shul at home, but are general issues women who go to minyan the next morn- that the men would be able to daven where tone, instead of speaking as though to a that my friends and I have experienced in ing must then set up the women’s section we were sitting. It could be argued that the second grader who is being kicked out of various different communities. from scratch every day. The need to set up man’s request was reasonable; after all, the class for misbehaving. The man who was You may have read my introduction so the mehitsah delays davening and wastes men have a hiyyuv to daven with a minyan, speaking to my mother and me might have far and think that I am about to embark on everyone’s time. Additionally, the men set- while my mother and I do not. However, I been abnormally rude, but I have spoken to a feminist rant. But I am not advocating ting up the mehitsah often grumble about believe that if there is a women’s section, it enough friends who have dealt with simi- for the abolishment of mehitsot, or the in- needing to take the effort to do so, which is logical that the space should be reserved lar experiences to know that it is a common stitution of women shelihei tsibbur, or wom- makes these women feel uncomfortable for women. If men need to use that space phenomenon and not an isolated incident. en rabbis, or anything else that should be and guilty about coming to minyan. If shuls then there should be an alternative space Simply asking the men to leave the wom- controversial halakhically; that would be want women to feel com- set aside for women to daven. In Sukkah 5:2, en’s section is also not always an option. a topic for another article. The ideas for fortable attending, I the Mishnah states that there was a “great A friend tells a story about how on one which I am advocating are ones that I think there must be spaces improvement”1 for the simhat beit ha-sho’ei- weekday morning she was forced to daven should be common sense, but apparently, where women can am not vah. The Gemara there explains that the in a small area behind the women’s section based on general practice, are not. I am not feel welcome and advocating improvement was that a balcony was because there were men sitting in it. In the advocating that we push the boundaries of accommodated, and erected for the women to stand on middle of davening, the president of the shul women’s roles in shuls; rather, I am asking one step in doing so that we push during the celebration so that noticed her presence and announced that that women be treated with respect while is to already have they would not mingle with the men should leave the women’s section they are within those boundaries. the women’s section the boundaries of women’s the men. Before making the bal- so that she could daven there. Uncomfort- One of the major problems I have seen in ready for them when cony, the hakhamim had tried able about the fact that she was singled out, shuls is that there is often no women’s sec- they come in the roles in shuls; rather, I to arrange it so that the wom- my friend felt ashamed by the incident. tion for minyanim during the week. While morning. en would be inside the azarah Additionally, she heard that many of the most women do not go to minyanim dai- Even in shuls am asking that women be (courtyard) and the men would men who were forced to move were very ly, there are those who would like to, and where there is a be outside, and later they tried upset and said disparaging remarks about there needs to be a space for them to daven. women’s section, treated with respect while the opposite, but that did not her. My friend had done nothing wrong, When women show up at shul and there is there is sometimes no solve the problem. The balcony but this did not prevent the hard feelings no mehitsah set up for them, they are either place for women to they are within those was a third attempt to separate when the men were asked to move. A bet- turned away or forced to wait as a mehitsah daven because there boundaries. the men and the women for the ter solution, therefore, would be to create is brought from another room and put into are men davening in the festivities.2 The hakhamim did not the expectation that men will leave the Volume VI Issue 3 www.kolhamevaser.com 3 4 KOL HAMEVASER arein the to seewhatishappening unable floor the on sitting are who women that so arises in difficulty The congregation. the of leaders is necessarytofollowthe exampleofthe what to do, like whether to sit or stand, it year. Therefore, attimes,inorder toknow unfamiliar becauseitisonly recited oncea is on of the yearwhen this is the most relevant know whatisgoingon.Oneofthetimes lem in the firststepinrightdirection. that makingwomenfeelwelcomein needs to break somewhere, andIbelieve to weekday If wewanttoencouragewomen to come minyan Then, sincethesewomenstopcomingto to come and donotwant lack ofspace comfortable becauseofthe women docometo then occurs is that ontheoccasions when make thespaceforthem.However, what to weekday part ofavicious cycle: Women donotcome to thisclaimissimple.Thisargumentis would actuallyusethespace.Myresponse other hand, used. Themen,onthe not be women’s sectionbecausethatspacewill not practicaltohavetoomuchspaceforthe who come to since therewould bethat are rarelywomen feel comfortableinsuchasmallspace. en dislikegoingto amidah er, room to takethree steps back before the to putdown a especially sincetheydo not need the room get tight.Women donotneedalotofspace, and wintercoats,itisclearthatthearea can are sittingthere, alongwiththeirpurses in anarea of4x7feet.When fourwomen chairs four with sections women’s find to packed inlikesardines. Itisnotuncommon space. Women often feel like theyare being women, a common complaint is a lackof en’s sectionthatissolelydedicatedto for them. will designateasuitablealternativespace women’s section for the women,or at least www.kolhamevaser.com Another unrelated,common, prob yet A commonresponse tomyobjections Even among Tish’ah be-Av wouldbeappreciated. Manywom shuls , thespaceforthemisnotmade. shuls is that the womenoftendonot is that minyanim minyanim davening tallit where the shuls and shul . Muchoftheserviceis davening that do have awom regularly,cycle the becausetheydo not , sopeopledonot on aweekday, itis tefillin mehitsot , minyan

bag.Howev they feel un they are tall, again. shul is - - - - - ing a specific man to say to man specific a ing there are nomensaying ertheless, insomeofthese women cananddosaythisprayer. Nev Modern Orthodox ing say whether womenshouldevenbe about I amaware thatthere are ongoingdebates is mostrelevant whenitcomes to going oninthewomen’s section. This issue too men do not knowalwayswhatis men’s section,so what isgoingoninthe easily resolved. with some awareness, these issues can be convenience tothemisunintentional. Yet, malice felt toward thewomenandin phrase. Inbothofthesecases, there isno lifted anddonotknowwhentosaythis are unabletoseetheTorah whenitisbeing “ of the Torah), whenthecongregation says ly occurs after is happening. A related problem frequent confused andsonooneannounceswhat happening, fewrealize thatthewomenare be standing.Since the men can see what is the formed, and often cannotevenseewhen example ofthosewhoareto followthe in men’s section.Theyare, therefore, unable In suchasituation, ifawomanhas a name, if anyofthewomen havenamestoinclude. no onegoesto thewomen’ssectionto see spective deceased people tobeincluded intheirre go uptothe es inthemiddleofprayer, andpeople Rahamim submitted fora tion is also apparent whennames are being along withhim. might be a woman who may want tosay it an appointedmansay this practice,perhapscould alsohave they after one elseisdoingso,atleastforthe shuls say in suchsituations,awomanwhowantsto recite ing will onlysay ve-zot ha-Torah Just asthewomendonotalwaysknow A lackofawareness of thewomen’s sec kaddish aron kaddish kaddish have thegeneralpracticeofappoint Aleinu kaddish isopentoknowthattheyshould . Inmany tefillot aswell.Theywillnot,however, atall.The fact is that inmany will feel unable to doso.Some willfeelunable . 3 bimah alone. A problem arises when For those kaddish . However, inmanycases, keri’at ha-Torah .” Insome mi she-berakh togivenames of sick or shuls shuls ifthere isaman say Let’s changethings.”Butbeforeyoudoso, I haveonefinalrequest: kaddish , hopefully thinking,“Ok,shehasapoint.

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women kaddish kaddish paus what theywant. ------.

fact, wanttodowhatisbestforthewom recognize thatmanyofthesemendo,in are addressed tothemenin complaints here, alarge numberofwhich they want request: final one have change things.”Butbefore youdoso,I fully thinking,“Ok,shehasapoint.Let’s some of myarguments, youare nowhope ticle, andifyouhaveseenthevalidityof wants tocontributeaname. go tothewomen’ssectionseeifanyone be easily solved by designatinga person to she isoutofluck. Again, thisproblem could does not succeed in catchinganyone’s eye, bimah he cangouptothe one ofthemensothat she isforcedof totrygettheattention ly,and practice, withachange inattitude the that theexperience ontheoppositesides of the veryleast,there canbeanawareness women’s sections during men’s and the communication between a having theaudacitytowant to scolded for apologized toinsteadofbeing this isthecase, then thesewomen should be practical tocreateif spacesforwomen,but, guilty foreverhavingasked.Itmaybeim instead ofinawaythatmakeswomenfeel in amannerthatisrationalandrespectful, are rejected, therejection shouldbedone urgenteven ifallofmyideas point isthat could becompletelymistaken.Mymost politics consistently throughout mylife,I have not beenintimatelyinvolved in have raisedare easytorectify, butsinceI tion. I think thatmany of the concerns I here willatleastsparksomeconversa ions tobeconsidered. attests tothat.Itis high timefor those opin themselves. The existence of Stern College thinking, of having opinions,of expressing has recognizedwomen are that of capable selves. The Modern Orthodox community ing foranyinputfrom thewomenthem know whatthewomenwant,withoutask they that make themistakeofassuming place. Theproblems arisewhenthemen most part,themen’s hearts are intheright en. Although there are exceptions, for the minyan I havegivennumerous ideasinthisar I hopetheideasthathavepresented mehitsah and submit thename for her. If she Ask thewomen . hardmay be And it tomaintain . WhileIhavementionedmany canbeverydifferent. Hopeful Ask the women what Ask the davening daven , but,at shuls with shul , I ------parents donotmind. ing mayalsosaythe ternatively, someone with both parents liv parenteither still livingshouldsayit. Al the said after the mourner’s says that vaser. in Physics,andisa staff writer for Kol Hame portant componentofcommunitylife. no longerfeelalienatedfrom suchanim and will synagogue and unwelcome inthe women willnolongerfeeluncomfortable 3 See 2 translation. 1 Artscroll’s Davida Kollmar is asenioratSCWmajoring shul Sukkah , thensomeone whodoesnothave Rama Aleinu 51b. , Orah Hayyim . If there is no mourner in Volume VIIssue 3 kaddish kaddish aslongthe 132:2. isalways Rama - - - -

WORSHIP Creating Community: Prayer at Stern

By: Elana Raskas When one thinks of any Jewish commu- ways strive to pray with the community.3 most likely compel many women to attend communal setting composed of only Stern nity, the first thing that probably comes to These sources, however, deal primarily, if services consistently and provide structure students will afford students the structure mind is a synagogue. As soon as Jews form not exclusively, with the prayer of a tsibbur, to our day, an endeavor that should not be they seek and create stronger community a new community, the very first structure halakhically qualified as a quorum of ten underestimated. as well as additional leadership opportu- put in place is the synagogue, a place of men, or a minyan. The benefits of praying Some people might find this difficult to nities within Stern. Stern women would prayer, Torah study, and social gathering. It with a group of women, then, do not stem understand. Do women not appreciate the be responsible for coordinating all sched- is a communal space where Jews are invit- from the recital of devarim she-bi-kedushah fact that they are not halakhically obligat- uling, appointing various students to lead ed to join together to worship their Creator, (“holy” components of prayer that require ed in communal prayer? Is it not the group, giving brief divrei Torah, and help those in need, and foster interpersonal a tsibbur). There are other essential consid- much easier to daven on your From perhaps providing students with the relationships. And yet in my current com- erations in davening with such a group, own, and on your own time? occasional breakfast. Students would munity at Stern College, the synagogue – and it is those that I would like to address. Many men might give a lot a logistical feel a responsibility toward the this vital component of communal life – is From a logistical standpoint, having a set for this “privilege.” And group, and would work to lacking. time for communal prayer each morning, yes, it can be quite conve- standpoint, ensure a positive, serious The Stern community is hugely success- and perhaps afternoon and evening too, nient. But aside from provid- davening environment ful at the second piece of synagogue life: would add structure to many students’ ing structure to one’s daily having a set time for all those who are in- planning multiple events a day on both days. One need only enter the Beren Cam- schedule, there are many terested. the Beren and Wilf campuses, between pus Beit Midrash any time from 7:00 AM other benefits to praying in for communal prayer each Perhaps many stu- shi’urim, lectures, hesed opportunities, fun to the following 2:00 AM (even during a communal setting, if not dents would initially be activities for the student body, and more. that halakhically awkward space between with a minyan per se. morning, and perhaps drawn to a daily min- Stern is definitely not lacking in either edu- hatsot and minhah gedolah),4 to find many Currently, if a Stern stu- yan, which often seems cational or social means of creating a com- individual students davening. Students dent wishes to pray with a afternoon and evening too, more “legitimate” than munity. What Stern could stand to benefit davening on most floors of the academic minyan in the mornings, her would add structure to a women’s service with- from in order to build an even stronger buildings, in the hallways and stairwells, options are essentially limit- out devarim she-bi-kedu- community, though, is the fundamental and even in the cafeteria, are a common ed to davening at the Adereth many students’ days. shah. But there are surely piece of community life that is prayer. sight as well. I often find it difficult to El synagogue on 29th St. and women who would be Hazal took the principle of praying with wake up earlier than is necessary to just Lexington Avenue, at 6:50 AM interested in a communal a community very seriously. The Amora Re- get dressed and make it to my first class, on Mondays and Thursdays and 7:00 AM prayer even without a min- the rest of the week. This is not ideal for yan. Many girls’ high schools and most students, whose earliest class begins semi- naries have women’s davening ev- at 9:00 AM. Many women have expressed ery day, so many students are familiar with interest in having a later daily minyan at the concept and are comfortable davening Stern, but this would involve recruiting in such a forum. This initial prototype is male commuters each morning, perhaps what most students know and are accus- along with the handful of Orthodox male tomed to, and once it were off the ground faculty members who arrive at Stern early could easily branch off into different style each morning, and would force the Stern services to cater to different streams of the community to be dependent upon these student body: beginners, Sephardic, more men in order for communal prayer to take traditional, more progressive, etc. If the ini- place. tiative to daven as a community were prop- Stern’s weekly “Mincha with a Minyan” erly advertised and instated, I am confident initiative is a prime example of the diffi- that many students would express interest culty of relying on others to implement in attending and committing to participat- communal prayer. During club hour on ing in this service on a regular basis. The Wednesday afternoons, rabbis and pro- essential need is for prayer with commu- fessors who are in Stern at the specified nity, in whatever form the students choose. time come to the Beit Midrash to make a When I first entered Stern, I was- sur minyan for minhah. Many students come prised that there was no set time for dav- to the Beit Midrash at 2:45 PM, when the ening every morning. Having had daily minyan is supposed to begin, and wait an communal prayer as a part of my schedule average of twenty to thirty minutes before since kindergarten, as many of my fellow actually beginning to daven. In the mean- students have had, I was reluctant to let time, the curtain is drawn in the Beit Mid- this tradition fall by the wayside, especial- rash, forcing students out of seats they had ly if there is no real reason to see it go. Had been occupying, for the five to nine men to I been told on my first day of Stern that sit around and schmooze where students shaharit takes place in the Beit Midrash dai- had been and should still be learning. The ly at 8:15, I would have assumed that this ish Lakish states that one who prays alone, when I know that davening is in my own Beit Midrash becomes very noisy while all is the norm here and would not have hesi- rather than with the community, is con- hands and I have nowhere formal to be await davening to proceed, interrupting tated to join. I believe that if such a service sidered a “shakhen ra,” an evil neighbor,1 to do so. This leaves me, and many of my the learning going on there. It takes lon- were instituted at the start of the year, or and his opinion is codified in Rambam.2 peers, rushing through the words, cutting ger to form a minyan than to actually daven even starting this coming spring semester, The Shulhan Arukh and its commentators out major portions of the service, or dav- minhah. that it would be met with enthusiastic re- stress the importance and efficacy of com- ening hurriedly in between classes. Having Rather than “importing” men from out- sponse and attendance. munal prayer, ruling that one should al- a set time for prayer each morning would side the Stern community, praying in a Creating a daily shaharit should not be

Volume VI Issue 3 www.kolhamevaser.com 5 divine intervention occur. stances miracles inwhich and understanding of circum the points allow which for abetter on can story highlight some of Nakdimon the Gury ben as abasis for reading aclose Using Maharsha’s commentary - -

6 KOL HAMEVASER the communityatSternCollege. pect ofprayer, shouldbeanintegralpartof of itscomponents,includingthecentralas centerpiece ofanyJewishcommunity, all all involved. is trulysynagogue As the the and come together to make it a success for take advantageofthisnewopportunity semester. IencourageSternstudentsto and itisintheworksfornext initiative, ested and enthusiastic in beginningthis done. Studentleaders are currently inter be to needs just it arrange; to difficult too Worship: ForUsorHim? clear in thewell-known worshipers, not forGod.Thisapproach is of Godisprimarily“forus,” namelythe sources. plore twoforms of synthesisfoundinlater tered perspective,andlastly, wewillex then movetothosewhoadoptaGod-cen sourcesa man-centered portraying view, ter serveGod.We willbeginbylookingat energizes and empowers him or her to bet better positioned to identify theform that ferent formsofworship,anindividualis dif By exploring tradition). (sages ofthe em plore different perspectives of worthwhile forsuchanindividualtoex of hisorherserviceGod.Itistherefore stantly increase themeaningandvibrancy (servant ofGod)isadeterminationtocon topic. blemish thetruth anddepthofthislofty not does presentation simplified this that as aspringboard forfurtherstudy. Ihope but anoutlineof key approaches, to serve comprehensive analysisofallapproaches, general doctrines.Whatfollowsisnota divergingopinions withineachoftheir ly. To be sure, these two groups have many losophy andJewishmysticism,respective emerge from theproponents ofJewishphi em understanding therole ofour following discussion of into the we depart engaged. Itisfrom thepointof “we willlisten,” however, anotherlevel,thatof“ level of “ “commanded and performing.” us obeying His laws as “ roleKing, eachoneof asservantsofthe cause it isthedivinewill.We acceptour in accordance with thedivinewilljustbe By: Yakov Danishefsky www.kolhamevaser.com Elana Raskas isasenior atSCWmajoring in One perspectivemaintains thatworship For Us A hallmarkofasincere Radically different forms of worship On one level, believing Jews mustlive On onelevel,believing developed by the . 4,5,6 na’aseh ,” 3 understand,andbecome

“we will do.” hakhmei ha-mesorah mishnah metsuveh ve-oseh oved(et) Hashem avodat Hash avodat Hash 5 nishma 1 at theend

Thisisthe 2 There is, nishma that ,” ,” ------

one maynotdaven ally, the Addition day). the into hours, defined ly hatsot ham urah hanim staff writerfor and JewishStudies,isa English Literature from fore, Hegavethemmuch Torah and ‘[God] wantedtogiveIsraelmerit,there the physical pleasure is intended to limit milah commandment of bam suggeststhatthe God. Similarly, Ram upon manhimself,not these reasons focus for one woman. strife betweenmen of men,andtoreduce the lustsanddesires tion isinorder tolimit reason fortheprohibi additional eryone. An ered strangerstoev of harlotryare consid a family, sincechildren tended toensure thatallpeoplebelongto that theprohibition againstharlotryisin is Rambam.Forexample,heunderstands nent ofdivineworshipforman’s sake people.” presence dwells with theJewish people oftheworldthatGod’s menorah followed Hislight! el all fortyyearsthat Temple Sheshet: “Does God need[the the followingstatementofR. Lastly,Gemara records the ( [by God]onlytoenfranchise for man:“The planation thatitmattersnotforGod does notcare, andtherefore offers theex premise of this question, namely, that God back?” The Midrash seems to accept the an animalinthefront oftheneckorin question, “Does God care ifmanslaughters ot of le-tsaref travelled in thedesert,they .’” 4 Ibid.89:1and 3 2 Rambam, 1 The chief medieval propo Makkot there: Onemaynotdaven 7 Orah Hayyim and Berakhot Thisviewisalso found in apassage (circumcision) Midrash Rabbah (six 8:1. ] is testimony toallthe ) thecreations.” 10 menorah Shulhan Arukh Magen Avraham : “R.Hananyaben Akashya says,

sha’ot zemaniyyot 8a. Kol Hamevaser. Hilkhot Tefillah u-Birkhat Ko u-Birkhat Tefillah Hilkhot mitsvot 11 ’s] light?For 90:9-10. See Both 9 berit Rema Rather, [the Benei Yisra thataskstherhetorical minhah - - - - were given

rules in 233:1that ya), and Rabbi Abraham Isaac Kook. FromRabbiBa’alZalman left, (the Liadi Shneur of ha-Tan and adloc. , orhalakhical before 8

Mishnah Ber Magen Avra - shaharit Jewish philosophy and Jewish - forms of worship emerge Radically different from the proponents of minhah mysticism, respectively. mitsv past but ------topic. org), which guided me to sources on the spectively, both availableatwww.yutorah. Helps CommunityaswellPrayer,” re “Tzibburology 4:HowCommunal Prayer and B’tsibbur” Tefillah of Power credible for their ishai DavidandR.Mordechai Torcyzner gedolah to besaidinbetween into theday).There istherefore noprayer gedolah focused on their impact on man, meant to animal. pig isthatitadirtyandunhealthy eating posed reason fortheprohibition against respect fortheTemple. slaughtered animals and preserve people’s the Temple was to remove the odor of the the reason for burning lust. of intercourse andcounteractexcessive of Rambam’s utilitarian and contextual of Rambam’sutilitarian for perfection.” one’s charactertraits. As hewrote in perfect thehumanintellectandenhance 5 I would like to express5 Iwouldlike to R. thanks Av While Ramban fiercely rejects many rejects fiercely Ramban While 12 Inanothercontextheexplainsthat . (sixandone-half 14 Nevukhim Rambambelievesthat shi’urim and exhortationsinthe 16

, “allthecommandments on YU Torah (“TheIn Pentateuch aim atcon Pentateuch trolling the physical impulses.” being inhis striving geret Teiman to Yemen”), he wrote, “The true divinere ligion doesnothave a singlepositiveor ketoret negative precept whose essence does that aid the human not containaspects hatsot 13 sha’ot zemaniyyot Lastly, hispro , or incense, in and 15 And in And mitsvot (“Epistle minhah Moreh are Ig ------

pose ofthe vides. world otherthanthatwhich Godpro is God’s and thatmanhasnothinginthis is meanttoremind manthateverything (“ firstborns sanctifying the examples, heexplainsthat to thebettermentofman. To cite afew often explainsthe rashei ha-Mitsvot source becomesevenmore noteworthy. ments ofRambanquotedinthisarticle, to Ramban.Considering the otherstate of Ritva statesthisexplanationinthename rather forourownmerit.” “The commanded and performs.” the onewhoisnot ed andperformsthan that “greater istheonewhocommand view in his explanation of the principle Kiddushin as willbenotedbelow. ion isactuallymore complicated, though, regards tomakingacoin.Ramban’s opin in thesamewayregarding manas itiswith “tsiruf” developing andmoldingman.Theword God gave the that the the sayingsofourRabbis.”Heexplains and thisissomethingagreed uponbyall all [the blessed CreatorName … andtoknowthe remember the miracles and wonders of the evil beliefs,ordisgracefulqualities,to purpose is for man himself to avoid harm, mitsvot all nature. Hethenexpandshisdiscussion to vah Ramban writesthatthereason forthe ah ha-ken In hiscommentarytothe a man-focused purpose of ized reasons for Lastly, the Ritva, inhiscommentaryto Rabbeinu ha-Gadol mitsvot is for man to develop a more merciful mitsvot 20 isnotfor[GodHimself].Rather, the Hefurthersuggests thatthepur (literally“formation”)isusedhere midrash mitsvot (sendingawaythemotherbird), seemstoinvokeaman-centered and asserts that “thepurpose of mitsvot are notforGod’spleasure but Sefer ha-Hinnukh mitsvot ] are foroursakealone… quotedabovesuggeststhat (“Rootsofthe mitsvot Volume VIIssue 3 surroundingthe mitsvot , which usually refers only for the sake of , hetoopromotes kiddush bekhorot astheypertain mitsvah 19 avodat Hashem 18 Ritvawrites, Interestingly, inhis mitsvah Mitsvot of Masekhet korban shilu mits Sho of ”) ”) 17 ------.

WORSHIP Pesah is to remember the great miracles that pletely expanded and separate from the num opus, Leshem Shevo ve-Ahlamah, claims is acting “for us.” As the Mishnah states, God performed for the Jewish people in or- worlds … It is only that after He showed that Rambam’s view is entirely correct with “make His will your will in order that your der to take them out of Egypt.21 Finally, the us that His will is to connect to and be King regards to understanding God as transcen- will become His will.”43 goal of the mitsvah to sanctify Shabbat with over the worlds that our request is that He dent, while the mystical doctrine of the me- It is often difficult to maintain a constant words (“kiddush Shabbat be-devarim”) is to be King over the worlds. Furthermore, on kubbalim speaks within the other, manifest, excitement and vibrancy within one’s avo- remember the greatness of the day and to the level of His essence, without connect- aspect of God.37,38 In this way, he maintains dat Hashem amidst the repetition of daily instill faith in our hearts that God created ing to the worlds, there is no space for the seemingly exclusive opinions by allow- routine. Thankfully, and not by chance, the world.22 Torah and mitsvot at all … because all the ing them to function on different levels. Judaism contains a variety of different out- deeds of man, be them good or bad, do not Ramban, as well, views these two ap- looks. At times the “for us” type of wor- For Him affect this sense at all, God forbid. 32 proaches as not mutually exclusive. As ship will take the stage and, at other times, In stark contrast to the ideas presented Although Ramban, as quoted above, noted above, Ramban clearly states that the the “for Him” may be featured. For every above, Zohar states very clearly that divine clearly adopts a man-focused view of purpose of mitsvot is for man and not for person this combination will form itself worship in this world is intended to create mitsvot, he elsewhere hints to a different God, yet elsewhere he presents a God-fo- differently and it is our challenge to each unifications of thesefirot (divine attributes): perspective. Shemot 29:46 states, “They cused view as his “great secret.” While his find our own synthesis of views.- Byde “And for all of [the mitsvot], we need to shall know that I am Hashem, their God, opinion requires further investigation and veloping both deeper understandings and perform the action below in order to arouse Who took them out of the land of Egypt to analysis, it is likely that Ramban operates appreciation of a wider scope of opinions a above.”23 Similarly, Moses is praised by Eli- rest My presence among them (le-shakhni on multiple levels. On the peshat (simple person can attempt to have a constant flow jah because, “in every single command- be-tokham). I am Hashem, their God.” The reading) level, he considers the mitsvot to of substance and stimulation giving life to ment, your effort was to unite the blessed commentators to this verse debate be for man’s sake, but, on the deeper “sod” his or her avodat Hashem. holy One and His shekhinah.”24 In contrast, how to understand the level, avodat Hashem man’s negative actions cause negative ef- lamed prefix of the word On the peshat (simple reading) is for God. The two Yakov Danishefsky is a senior at YC major- fects in the upper realm: “[Sins] separate “le-shakhni.” Ramban re- views are entirely dif- ing in Jewish Studies. the Queen from the King, and King from jects a number of expla- level, [Ramban] considers the ferent, but Ramban the Queen. Thus He is not called One, for nations and endorses the seems to comfortably 1 See Kiddushin 31a. He is only called One when they are to- view of Ibn Ezra: The lamed mitsvot to be for man’s sake, but, adopt a multilayered 2 Shemot 24:7. gether in union. Woe to those sinners who means “for the sake of.”33 worldview. Although 3 Ibid. 25 on the deeper “sod” level, avodat 4 It is important to remember that Benei cause separation above.” In a particularly Thus, Ramban argues, the it is purely specula- Yisrael were praised specifically for put- strong explication of this view, Zohar inter- Torah indicates that God Hashem is for God. tive, it is possible to ting “na’aseh,” we will do, before “nishma,” prets the verse, “Tenu oz le-Elokim,” “Give took us out of Egypt in order suggest that these we will listen (Shabbat 88a), ostensibly im- strength to God,”26 in the most literal sense: that He dwell among us. Ramban layers of Ramban are simi- plying that commitment to avodat Hashem “When the Jewish People does improper then comments that “[Ibn Ezra] explained lar to the claim of the Leshem. exists on its own, with or without under- deeds, ki-ve-yakhol (as if this could be) they well, and, if so, there is a great secret in the A second form of synthesis is a profound standing. Divine service is enhanced by weaken the strength of God, and when matter. For according to the simple under- idea found in the writings of R. Abraham understanding but not hinged entirely on they do good deeds they give strength and standing of this verse, God’s dwelling in Isaac Kook. Binyamin Ish Shalom of Beit it. power to God, and this is what the verse Israel is for human sake and not for divine Morasha of Jerusalem presents R. Kook’s 5 This is in addition to the inherent value says, ‘Give strength to God.’ With what? sake, but [this verse] is similar to “Through discussion of the struggle between free- of knowing and understanding these is- mitsvah With good deeds.”27 you, Israel, God is glorified.”34 The verse dom of the self and subjugation to the sues as a fulfillment of the to study 39 and understand the Torah. Ba’al ha-Tanya advocates this position thus says that God took Benei Yisrael out of Divine. Ish Shalom shows how R. Kook 6 Not all halakhic authorities agree to when he states that the greatest worship is Egypt in order that He dwell among them, often stresses his loyalty to the importance the project of rationalizing the mitsvot. For “not only in order to cleave to Him, bless- the emphasis being not on their gain, but of human will and the human self, yet oth- example, R. Jacob ben Asher states in Tur, ed is He, to quench the thirst of the soul rather on His. Admittedly this is not explic- er times speaks of complete subjugation Yoreh De’ah 181 that “we do not need to thirsty for God… but rather, as is explained it in the verse, even according to Ibn Ezra’s to the Divine. He further argues that the search for the reasons of mitsvot because in Tikkunei Zohar… to unite [God] and His reading, but it is nonetheless alluded to as complete picture of R. Kook’s view not they are commandments of the King upon Shekhinah.”28 He further argues in favor of a “great secret.” only contains no contradictions but actual- us even if we do not know their reason.” such an approach in his Sha’ar ha-Yihud This approach can also be found in lat- ly reflects a stunning attempt at synthesis. Many authorities, such as Rambam and ve-ha-Emunah, “It is known to all that the er Hasidic sources. For example, R. Levi Freedom, writes R. Kook, is for one “to be Sefer ha-Hinnukh, however, seemed to in- vest a great deal of time into understand- purpose of creation is in order to reveal Yitshak of Berditchev wrote in his com- true to his inner self, to the spiritual quality ing the mitsvot. This question is ostensibly [God’s] kingship, for there is no king with- mentary on the Torah: “God, blessed is of God’s image within him, and in such a 29 connected to the debate in Sanhedrin 21a as out a nation.” He, created the world in order that He quality he can consider his life as worthy to whether or not “doreshin ta’ama de-kera,” However, it is necessary to offer a minor have pleasure … This pleasure comes from and purposeful.”40 Elsewhere, he explains “we extrapolate the reasons of verses.” caveat within this view. It must be made this-worldly things, from men.” 35 further that “man is destined to rise to rec- 7 Makkot 3:16. (All translations are my very clear that a distinction exists with- ognition of his will, to self-consciousness, own unless otherwise stated.) in the world of mysticism between God’s For Us and For Him to the highest perception of happiness in 8 Bereshit Rabbah 44:1. A very similar essence and the manifest aspect of God.30 While I have outlined two conflicting doing his own will as the will of his Mak- statement appears in Midrash Tanhuma, Any discussion predicated on man’s ac- approaches above, one need not consider er, for his will is none other than his Maker’s Shemini, chapter 8. tions affecting God refers only to the mani- these viewpoints as mutually exclusive, will” [italics in the original].41 He explains 9 This translation follows Tosafot’s un- derstanding of this passage. Tosafot record fest aspect of God; God’s essence cannot be especially not from a mystical perspective. that the human will is “a single spark of another view, however, that the question is affected by man. Even this duality, howev- Although many philosophical authorities the blazing flame of the great Will in all of not referring to God but rather to the ko- er, is more complex and is considered be- reject certain mystical doctrines, and some being, the manifestation of the will of the hanim performing the avodah in the Temple. yond human comprehension.31 mekubbalim dismiss philosophical posi- Master of the World, blessed be He.”42 In In other words, the Gemara is asking, “Did The Nefesh ha-Hayyim seems to take this tions,36 there are those that advocate for this way, R. Kook explains, when a person Aharon really need the light of the menorah position as well. He writes, “The founda- some form of synthesis. What follow are develops his own self (within the guide- for his service? The shekhinah itself provid- tion of our holy faith is that our entire in- two different forms of synthesis. The first lines of Torah and Halakhah), the divine ed light for all forty years in the desert!” tention in all our blessings, prayers, and reconciles the different views by creating will that is expressed within man is fur- 10 Shabbat 22b. requests is only the One of the world, the a two-tier structure. The second offers a ther developed. And when one subjugates 11 Moreh Nevukhim 3:49. single Master and endless One, blessed is blend of the seemingly different views and himself to the divine will he truly finds the 12 Ibid. 13 Ibid 3:45. He.” But he then makes a crucially import- shows that they are, in fact, one. deepest level of his own will. This unique 14 Ibid. 3:48. ant point: R. Shlomo Elyashiv, the great Torah perspective sheds light on our discussion 15 Ibid 3:8. However, we are not talking about the scholar and kabbalist of the late nineteenth as well. We can propose that acting “for us” 16 Rambam in Mishneh Torah (Hilkhot essence of God on the level that He is com- and early twentieth centuries, in his mag- is acting “for Him,” and acting “for Him” Teshuvah 10:2) defines serving God out of

Volume VI Issue 3 www.kolhamevaser.com 7 8 KOL HAMEVASER to different oping bettercharacterandfaithinGod. namely,above, devel by benefits man that mean something alongthelines of Ramban world and/orinthenextworld,oritcould could mean thatmanmeritsreward inthis “for our merit” (“ is unclearhowtounderstandwhatexactly of Ramban,adloc. tion), availableat:plato.stanford.edu. Edward N. Zalta(Online:Winter 2012 Edi Stanford EncyclopediaofPhilosophy merman, “Intrinsicvs.ExtrinsicValue,” see MichaelJ.Zim valuable; intrinsically Ostensibly theassumptionisthattruth is doing the seems to be athird view that advocates ly withthe“forHim”model). Rather, this exact fit it does (nor here Rambam for ing not seemtobethemodelweare present ha-Mishnayot A similarexpression appearsinhis love as“doingthetruth becauseitistruth.” www.kolhamevaser.com 25 24 23 22 Ibid.31. 21 Ibid.5. 20 19 Ritvato 18 17 See Zohar Zohar Zohar Sefer ha-Hinnukh Kiddushin Devarim 3:16b.The King and Queen refer 2:119a. 3:105a. mitsvot sefirot (Sanhedrin10:1).Thisdoes Kiddushin 31a. . 22:6-7andcommentary because they are true. li-zekhuteinu 18. 31a, s.v. ”) means. It de-amar Articles due JanuaryArticles 21 , ed.by Peirush Write for ourissueon . It - - - - - of dynamicperfecting.Consequently, Di experience tion minusonesmalldetail,the less, for itismissing something. Itisperfec flaw completely longer no is perfect more lacks thepossibilityofbecomingeven that the purports. Perfection it very perfectionthat mars that deficiency a conceals lence further levels to attain. And yet, thisexcel for there isnothingbeyondit;there are no perfection cannot become more perfect tion greaterHis. ThisaspectofDivine than in this reality or in imagination,a perfec It isimpossibleforthere toexist,whether perfect. absolutely is God that is first The tion of Divinity twoparadoxical features. one discerns within theabsoluteperfec a fascinatingandinsightfulway:“Thus physical essenceatall.”( they didnotspeak,[Godforbid],aboutHis is God’swill,providence, and actions ists) havesaid and allthattheTorah says rah isthatallthe lalim Zohar 7. [email protected] 31 R.A.I. Kook explains thisconcept in 30 Thisismore orlessstatedin 29 28 27 26 Tanya Zohar Tehillim Tanya of theGra:“A great principleinTo 70andexplicatedinthe Email submissions to: , , 2:32b. Likutei Amarim Sha’ar ha-Yihudve-ha-Emunah 65:35. Technology mekubbalim Kelal , 10. 1). Asarah Ke (kabbal Tikkunei ------, ni He manifestsinthisworld.See “the One Who fills all worlds,” and thereby ing them, and“ rounds all worlds, He isremoved from One Whosurrounds all worlds.” He sur about Godasthe also addresses thesetwo levels. Hespeaks Voice, 2009).) Approach toEnemies Productive Spiritually A Hate: You What Are Yehudit Schneiderin virtue.” ( It is impossible for the Creator to lack this strength,’ mustalsobeadivinesatisfaction. formation, of‘ascending from strength to of personaltrans ness. Theexhilaration ment, andeverysoullongsforitssweet comes fromjoy that exquisite self-improve perfection. Therelute of isaparticulartype preme (thoughstatic)expression ofabso more distinguished counterpart, thesu its over superiority even and gratifications and fulfillments certain has beings, human positive transformation,whenappliedto ity. This second feature, the possibilityof vinity mustalsopossess this lattercapabil . 35 34 33 Rambanto 32 .” And Heisthe“ Kedushat Levi Yish’ayahu Sefer Nefeshha-Hayyim Orot ha-Kodesh everything isbeforeHim as noth 49:3. Shemot to mesavev kolalmin (Jerusalem: StillSmall Bereshit Sarah Schneider, memale kol almin 29:46.s.v. 2;transl.bySarah 2:4. TheTanya 2:6, s.v. Tanya le-shakh –“the ve-eid 3-4. You ” – ------. 1993), 108-113. Rationalism Between and Mysticism Kook: Hacohen Itzhak Likutim writings. Oneexplicationof it appears in cal perspectivesandaddtothem. many mystics accept aspects of philosophi losophers reject mystical doctrines,but self wouldagree tothatclaim.Manyphi road PublishingCompany, 1986),367-404. Arthur Green (New York, NY: The Cross Bible ThroughtheMiddleAges, the Mizwot”in 43 42 Ibid 41 Ish-Shalom,111. 40 Ish-Shalom,101. 39 BinyaminIshShalom, 38 Thisideasurfacesinanumberofhis Rambam him 37 Thisisnottosaythat 36 SeeDanielC.Matt,“TheMysticand Avot attheendof . 2:4. , 111. , (Albany, NY: SUNY Press, Jewish Spirituality: From the From Spirituality: Jewish Volume VIIssue 3 Hakdamot u-She’arim vol.1,ed.by Rav Avraham . - - - - WORSHIP Patriarchs and Sacrifices: The Philosophical Backing to Prayer

BY: Sarah Robinson cajoled into stealing his brother Esau’s Prayer is a core foundation to Jewish ex- At first glance, the debate seems to be blessing.10 Jacob was then forced to flee sacrifices. This is a spectacular harmoniza- istence. Thrice daily, individual Jews bind over fact. Either the source of prayer stems from Esau.11 He was tricked into marrying tion of the two views. Instead of valuing into a community, praying for the most from the Patriarchs or from the sacrifices. his intended wife’s sister.12 Then, in order one opinion over the other, the Gemara’s basic, profound, and dear aspects of life. However, I would like to argue that the to wed the love of his life, he was forced arbitration proves that both are necessary But why is Jewish law so particularistic source of contention is a sharp philosoph- to work for another seven years.13 With for the fulfillment of Jewish prayer – some- about when prayer can be said? Why are ical debate about the nature of prayer it- four wives and eleven children, Jacob was how, Jewish prayer would be incomplete the laws pertaining to prayer so rigid, even self – whether prayer is best accomplished forced to flee yet again.14 Worse, his sons without the ability to purge the individ- dictating the acceptable time-frame for the through an individual’s idiosyncratic style treated each other with shocking disre- ual’s thoughts within the set structure. tefillot? How does institutionalized prayer like the Patriarchs or through a structured spect, even throwing Joseph into a pit, hop- Thus, this melding of the two halves of the allow for individuality? ritualistic model like the sacrifices. ing he would passively die alone.15 Thus, dichotomy represents the ideal philosophy A disagreement between R. Yosi the son R. Yosi’s “avot” perspective suggests that Jacob had every reason to seek help in the of Jewish prayer: an idiosyncratic though of R. Hanina and R. Yehoshua ben Levi re- prayer should be idiosyncratic, inspired striking, moving, and profound fashion of structured supplication to the Almighty. garding the establishment of prayer offers and shaped by the one praying. The Pa- “encountering.” The intensity of his prayer fertile ground to answer all of these ques- triarchs each prayed, albeit in a different was proportional to the intensity of his life Sarah Robinson is a junior at SCW majoring 1 tions. R. Yosi argues, “tefillot avot tiknum,” way. Abraham “stood,” Isaac “conversed,” upheavals. in Jewish Studies and English Literature. that prayer was established by the Patri- and Jacob “encountered.” While each word On the flipside, R. Yehoshua ben Levi archs. R. Yehoshua ben Levi argues, “tefillot connotes a mode of prayer, the champions the “temidin” approach - that 1 Berakhot 26b. All translations are my own. ke-neged temidin tiknum,” that the prayers key is that each Patriarch prayer is best accomplished through set correspond to the sacrifices offered in the prayed in accordance 2 Genesis 19:27. While ritual. 3 Ibid 24:63. Temple. The Gemara then brings a Beraita with his personality. There are many advantages to this ap- to support each opinion. Abraham was a 4 Ibid. 28:11. most proach. Although set prayer could easily 5 Rashi to Berakhot 26b, s.v. ke-neged temi- R. Yosi, who holds “avot tiknum,” is sup- maverick, the champi- become a rote bore, the “temidin” approach din tiknum. ported by pesukim that hint to a point in on of monotheism and people will ensures that individuals will pray on a reg- 6 In proving that Abraham prayed in the each of the Patriarchs’ careers when they morality in a world of ular basis. Even the word “temidin” stems morning, the Gemara references Genesis prayed. Following the destruction of Sod- immoral dysfunction. encounter from the Hebrew word “tamid,” meaning 19:27. The Bible recounts the same word, om, Abraham returned to his usual place Merely “standing” “always.” While most people will en- “stood,” in the preceding chapter when 2 and “stood (amad)”. Considering oth- was a sign of his life points in their counter points in their lives that de- Abraham “stood” in debate with God over the future of Sodom. In this paragraph, I er uses of the word “stood,” Abraham’s work; the fact that he mand heartfelt prayer, inspiration standing must have been a form of prayer. stood alone indicates lives that demand am referring to 18:22. is inconsistent. The “temidin” 7 Genesis 22 records the Binding of Isaac. Next, Isaac went to the field “to converse strong self-confidence. approach asks all Jews to 6 heartfelt prayer, inspiration Strikingly, Abraham is the protagonist of (la-suah)” before nightfall as Rebecca was Abraham “stood” in have a consistent conver- 3 the story with Isaac speaking only in 22:7, arriving. The Gemara explains that “to debate with God over is inconsistent. The sation with the Almighty, asking, “Here is the fire and the wood, and converse” refers to prayer. Last, Jacob “en- the future of Sodom; regardless of whether they where is the sheep to offer?” Isaac is other- countered (va-yifga)” the place where he Abraham’s audacity are in the mood to pray. wise silent throughout the encounter, even 4 “temidin” approach spent the night while journeying to Haran. to fight on behalf of Further, the “temidin” when his father Abraham binds him to the The Gemara explains that “encountered” those who deserved asks all Jews to have a form gives a set structure altar. Isaac’s silence and compliance imply also refers to prayer. These correlations a defense attorney is to encounter the Almighty. his consent. 8 Genesis 12:5. The verse notes that prove that the Patriarchs each engaged in an exemplification consistent conversation Jews are meant to pray three prayer during different portions of the day. of Abraham’s sharp Abraham took Lot and Sarah and their times a day with a set text property and “the souls they made in Ha- The Gemara also offers support for R. moral compass. Per- with the Almighty, mandated by the Men of Yehoshua ben Levi’s opinion of “ke-neged haps Abraham’s mere ran.” Rashi (ad loc., s.v. asher asu bi-Haran) regardless of whether they the Great Assembly. Instead explains that Abraham and Sarah convert- temidin tiknum” -- that the Men of the “standing” presence of relying on every person’s 5 ed the men and women of Haran to Juda- Great Assembly instituted times for verbal not only refers to Abra- are in the mood to pray. dreams and desires to come to ism. These converts joined Abraham in his prayer to correspond to the times for the ham’s mode of prayer, the fore, the prayer text explic- travel to Israel. daily sacrificial offerings in the Temple. but also to his lifestyle. itly tells Jews what deserves a prayer 9 Genesis 27:1-27:40. Because the morning sacrifice could be of- Isaac lived a quiet life. While his exis- – like the rebuilding of the Temple and 10 Genesis 27. In this chapter, Rebec- fered until midday, our morning prayers tence ensured the continuity of the Jewish the reinstitution of the Rabbinical Courts. ca overhears that Isaac plans to give Esau a blessing. In order to ensure that Jacob can be said until midday. Because the af- people, Isaac failed to proactively dictate Thus, the pre-set text for prayer leads to a ternoon sacrifice could be offered until his own life path. During the Binding of would receive the blessing instead, Rebec- more thorough relationship with the Al- ca initially asked Jacob to “please go” (27:9) evening, our afternoon prayer can be said Isaac, Abraham intended to sacrifice him, mighty. until evening. Because the remaining limbs seemingly with his full consent.7 He was and gather two goats. After Jacob raised a In sum, the requirement to pray can be pragmatic issue – that Isaac would discern and intestines from sacrifices were burned not involved in finding his wife Rebecca – accomplished like the avot’s prayer – a time that Jacob tricked him – Rebecca firmly dis- all night, our evening prayer can be said all his father’s servant went on that mission. to cathartically pour out one’s deepest life misses his concern. Rebecca retorts, “walk night. Thus, according to R. Yehoshua ben In fact, Isaac’s travels were limited to the desires to the Almighty, an opportunity and go” (27:12), without the “please.” Levi, Jews pray thrice daily within these boundaries of Erets Yisrael. Unlike his fa- to search one’s innermost core, to ask for Thus, Jacob was cajoled into usurping the time constraints to mirror the sequence of ther who forever changed the makeup of one’s deepest desires. However, the form elder blessing from his twin brother. communal sacrifices offered in the Temple. humanity through active engagement with of prayer could more easily mimic the sac- 11 Genesis 27:40. Thus, the Gemara seems to set a sharp the world around him,8 Isaac’s most criti- 12 Ibid. 29:25. rifices – the predetermined ritual, the com- 13 Ibid. 29:27. dichotomy. Each opinion is bolstered by a cal moments occurred in quiet one-on-one munal obligation, the constant demand. teaching, thereby supporting both the no- conversations within his nuclear family, 14 Ibid. 31:2. The Gemara concludes, “avot tiknum 15 Ibid. 37:20. tion that our prayers are a reflection of our such as when he gave blessings to his twin vi-asmikhinhu rabbanan a-korbanot,” mean- 9 Patriarch’s relationship with the Almighty sons. Thus, defining his prayer in terms of ing that the concept of prayer stems from and that they are a replacement for Temple his “conversation” seems appropriate. the Patriarchs but the structure reflects the sacrifices. Jacob’s life was turbulent. Jacob was Volume VI Issue 3 www.kolhamevaser.com 9 10 KOL HAMEVASER 2005. Afterservingasassociaterabbiatthe since for theJewishFuture University’s Center Development andPlacementforYeshiva reer Ca Bienenfeld DepartmentofJewish Gertrude has servedasthedirectorof the Morrisand like ustoscreen, andwedoscreen, mean are interested in.The communitieswould body canapplytoanyposition thatthey and every open toallrabbis, is completely sons and no favoritepositions.Everything transparent process. There are nofavorite do now. What wedonowisaveryopen, the past,butI’d rather speak towhatwe exter nally andinternally. both Ican’treally speakto differently office this treated YU has had different eras, and people have relationships aswell? already trustYU,ordoyouneedtocultivate ly deal with institutions andcommunitiesthat positions in mediate. We don’trepresent. when theresides that, both isanissue,we have avoice.Sowemakeitveryclearto ously ourrabbiswouldnotfeellikethey to takethesideof the communities, obvi are biasedtowards therabbis.Ifwewere the communitieswouldsaythatwe rabbi, we mediate.Ifrepresented onlythe doesn’t takeasidewhenwegetinvolved; office Our gratifying. equally is situations able tohelpinthose and being the rabbi, gregations betweenthelayleadershipand contracts andwhenthere are issues in con I alsohelpthemwiththeir I do,but that probablythings one ofthemostgratifying jobs, which ismyprimaryresponsibility, find is rabbis helping that think I ing. Bridge, youhavetolovewhatare do to work,andovertheGeorge Washington leagues. Ifyoudrive49.7mileseachway of rabbin ic experienceandshare itwithmycol years twenty-five take to able I’m now and rabbi, pulpit a as first reers: the worldbecauseI’vehadtwogreat ca Jewish Communitiesfrom2005to2007. as chairoftheRabbinicCabinetUnited ofMiddlesexCountyand the JewishFederation co-chair of the Community Relations Council of Achim inHighland Park, NJ.Hehasservedas berg thenbecamerabbi of Congregation Ahavas Hebrew Instituteof Riverdale, Rabbi Schwarz BY: Chesky Kopel An InterviewwithRabbiRonaldSchwarzberg www.kolhamevaser.com Note to readers: Rabbi Ronald Schwarzberg Ronald Rabbi readers: to Note I thinkit’sreally acombinationofboth. of settingupyoungleadersfor In theprocess I amreally oneoftheluckiestpeoplein What doyoulovemostaboutyourposition? avodat ha-kodesh , doyouusual 1

------cellent question. to thisassignment? your approach fected as apulpit rabbi af previous experience ter perspective. with amuchbet larger community to understandthe looking for, and ter whatthey’re understand bet This enablesusto the community. der togetafeelfor community in or that are inthat other institutions schools and the going totheday spend the day tee atnight,Ican search commit you go to meet a when people. And ting toknowthe get and by mittee a fewhoursinshulwithsearch com tionships byshakinghandsandsittingfor erything fallintoplace.Soyoubuildrela them, itjustmakesev conversations with face toit,thenwhenyouhavesubsequent a put can they and is, staff office our mittee andtheygettoseewho sit withasearch com ball. And whenyou Trustto eye iseyeball op trust overaphone. you can’treally devel with, because working community thatweare try todo is visit every one ofthethingswe ment isabouttrust. And ing openandtransparent. résumé, andwefollowourprocess of be the best interested eventhoughwedon’tthinkit’s However,tells usthatheis whenarabbi courage peoplefrom goingonbaddates. be agooddateorbaddate,andtrytodis them understandwhetherthisisgoingto to make we sendout,andtry the rabbis ing that we dohaveconversations with all That’s an ex How hasyour But ingeneral,place shiddukh intheworld,wesenda ------community that weare working with, - because you can’t really develop trust the things to visit every do wetry is ment about is trust. And one of in general, place But But over aphone. Trust eyeball is to - - - - - understand thatit’snotallabout down withacandidateandmakingthem Sitting parts. difficult some are there and in anyjob,there are wonderfulpartsofit Like parts. deflating the parts, spirational to beapulpitrabbi:thechallenges,in stand thejob.Iunderstandwhatittakes backgroundbecause Iunder pulpit, ofthe people ifyouweren’t comingfrom the place to difficult very be would it think I very factthatthecommunitywho’sdealing back toourconversationabouttrust. The do deal with. - Halakhah andgiving eyeball. there are very challenging That, also, by theway, goes with and what they going tobedealing human problems. these rabbisare People are people, and they get into get and they all kindsofhuman entanglements shi’urim during thecourse of life, and their first defense is defense first located here at is which office, ing betweenmy we’ve beenhav sations that recent conver One ofthemost all thetime. we discuss this same page, but they onthe binic placement? priorities inrab same pageabout is listed)onthe berg’s position Rabbi Schwarz der both of which and RIETS(un them. I’m bringing to derstand what trustI un that them some gives pit rabbi that Iwas a pul with me knows derstand what I think I un the rabbi.So Not onlyare Are theCJF , andthat paskening ------

this generation. Hehastounderstandwhy Again, arabbi hastobeabledealwith life, and what theywantto do for a living. they wanttobe,how they wanttolive their they “havetobeanadult,” anddecide who before years twenty fifteen, ten, five, them on anodyssey,can take onajourneythat olescence to adulthood. Today, peopleare ation. WhenIgrew up,wewentfrom ad confronting oursociety. well. We havetotalkaboutissuesthatare continuing rabbiniceducationprogram as a have we already. So field the in are that out ofschool, but also with our office doesn’t just deal with this Remember: about. thinking is verse about whatthecurrent generation position because they won’t be ableto con with that,ourrabbiswillnotbeinthebest world keeps changing, and if we don’t deal the sameistruethink The oftherabbinate. cine, accounting practices, or finance, and I als, whether you are going intolaw, medi with thatpaceishard forusasindividu today becauseoftechnology. Keepingup world changes to sleep.That’showfastthe world isdifferentit waswhenwewent than when wewakeuptomorrow morning,the that a lot. ButI think theanswer to thatis, communities? over theyearsbasedondevelopingneedsof lives, butwehavetokeepdoingit. tinue tosqueezemore andmore intotheir lives ingeneral,andit’sveryhard tocon have very, verybusyacademic lives and receptiveOur tothat. the bestpossibleway. And RIETS is very to modernityandspeakcurrent issues in ting outofour make surewe areour rabbisthat that put are keepingupwiththetimes. We wantto world --andwewanttomakesure thatwe and relate toamuch larger and broader articulate avision, carry outthatvision, presentablefor avery ing person whocan there are looking foraCFO;theyare look can how wellyoucanteach,and about howmuchGemarayouknow, and that beingapulpitrabbitodayisnotjust best possiblelight.I’msure yourealize musmakhim what more wecandotohelpprepare our ner, andRabbiBronstein atRIETS, is about the CJF, andwithRabbiReiss,Pen A second example is the Odyssey gener Yes. Ithinktheprevious answerspoketo Have there beenchangesinrabbinic training pasken ; manyofthecongregations out topresent themselves in the semikhah Volume VIIssue 3 musmakhim program canspeak semikhah musmakhim students, coming ------

WORSHIP those things are, how we got to this point, and how we should deal with this current The Role of the Sheliah Tsibbur: generation. So we have to continuously bring in people like Dr. Pelcovitz and other A Historical Perspective speakers for our semikhah students in order to expose them to trends in our generation. BY: Dovi Nadel

Do you find that there are differences- be tween the needs of Jewish communities in the Long before Jews began to pray in a beit half. Shemuel replies, “Gather all of Israel in the service at the Beit ha-Mikdash. Yet, it keneset, they had a sheliah tsibbur (messen- to Mitspah, and I will pray to God on your was not feasible that everyone in the group Northeast and those in the South, Midwest, 2 and West? ger of the congregation). In fact, the con- behalf.” Shelomo, too, upon the inaugura- could travel; therefore, each ma’amad, cept of a sheliah tsibbur spans back to the tion of the Beit ha-Mikdash, offers a lengthy when its time came, would send only a few In general geographic terms, no. I think time of the prophets. Yet, the connotation prayer to God requesting of God that He representatives. Those who were not sent what people are looking for in Denver, CO of this term and the function of this role has “listen to the prayers that your servant were required to gather and read specific not always been the same. It is only after prays toward this place [the Beit ha-Mik- portions of the Torah and other texts in- is pretty much what people are looking for 3 in Highland Park, NJ or East Brunswick, the destruction of the second Beit ha-Mik- dash].” stead. After the second Beit ha-Mikdash was NJ, but what I would say is, if you are look- dash that the sheliah tsibbur took on its cur- The very term “sheliah tsibbur” may be destroyed, these places of ma’amad were rent, formal position within the beit keneset. based on a pasuk in transformed into locations of more formal- ing at specific towns or cities, there may 5 be particular needs. There are some cities Understanding the historical evolution of Yirmiyahu. Dis- The ized tefillah. where you have to be a much more seri- the role of the sheliah tsibbur is crucial to traught after the As the beit keneset took on a more ous talmid hakham than in others. That’s not understanding the purpose of this central destruction of reason that concrete form, so did the role of the position in tefillah. the Beit ha-Mik- sheliah tsibbur. One of the earliest to say that we shouldn’t always produce 6 talmidei hakhamim; that is very important. In the Midrashic narrative, the first re- dash and the the Mishnah mentions of the sheliah tsibbur Sometimes you have a group of people corded sheliah tsibbur is God Himself. The murder of Geda- in rabbinic literature oc- who care very much about maintaining Midrash tells us that God appeared to liah, the people chooses to recount a curs in Masekhet Ta’anit. Moshe on Har Sinai, “wrapped in a tallit of Israel turn to The mishnayot there de- their Orthodox synagogue but sophistica- story of R. Hanina ben tion of learning and knowledge may not be like a sheliah tsibbur,” in order to teach him Yirmiyahu, ask- scribe the procedure for what it is in another place. So I wouldn’t the Thirteen Attributes of Mercy. While ing that he pray Dosa, after discussing the prayers conducted on a say it’s geographical. I would say it’s more on the mountain, God not only presents to God to give day of communal fast location to location. Moshe with the words of this tefillah, but them direction: for rain: “How were also teaches Moshe through example how “Pray on our role of the shaliah, is clear. Like R. the last seven days of What should a pulpit rabbi’s attitude be to- this tefillah is meant to be performed. God behalf to God… Hanina, the leader of prayer must fasting conducted? wards his community? And by that I mean, himself (garbed as a sheliah tsibbur) tells Whether it [the They used to bring out what should his balance be between advocating Moshe, “you [Moshe] perform this order response we re- realize that he stands before God not the Ark into the open of prayer before me, and I shall forgive ceive] be good, space in the town for change when he sees a need for change, and 1 accepting the community where it is? them.” In other words, God teaches Moshe or whether it as himself but as the embodiment … they stood up in that the sheliah tsibbur is the one who must be evil, we prayer, sending down of the community. Thus, the A rabbi first has to build trust in his com- lead this prayer on behalf of Benei Yisrael will hearken before the ark an old if they are to be forgiven. Significantly, it to the voice of man, well versed in munity before he can make any changes. repercussions of a mistake in prayer When a rabbi builds trust between himself is God who not only teaches us, but also the Lord our prayer, one that had and the congregation, and establishes a demonstrates to us how to act as the sheliah God, to whom are enormous, affecting not just the children and whose relationship, then he can begin to elevate tsibbur. we send thee house was empty, his community in ways that he feels are Many leaders throughout Tanakh take ( sholekhim shaliah but the entire so that he might be upon themselves the mantle of the sheli- otekha elav).”4 As whole-hearted in the appropriate to his community. I think that 7 all of us who are bright, thinking people do ah tsibbur as well. When Benei Yisrael are attested to by the word- congregation as prayer.” Without ne- not believe we should remain stagnant; we threatened by the Pelishtim, they turn to ing, the people send Yirmiyahu vi’im, the community have to continue to grow. And that’s what Shemuel, asking him to pray on their be- before them as a shaliah – as a messen- well. appointed a new type a rabbi’s job is – to inspire growth, not force ger with a mission to retrieve the of shaliah – the righteous it, not demand it. Whenever you force or word of God. Unable or unworthy old man. The community demand it you’re going to get rejected, to offer prayer, or communicate with clearly invested in the persona of this she- you’re going to get pushback. The rabbi God on their own, the people would liah tsibbur. Yet, what was the purpose and needs to live a life where he, through his send a navi, somebody whose own function of this newly transformed role? own behavior and actions and family life, standing was worthy of God’s atten- Was this zaken (old man) expected to be a is inspiring, and collaboratively builds his tion. The navi confronted God based mirror image of the navi? Was this shaliah institution in an inspirational way that will on his own merit, not on the merit of expected to have sufficient personal merit make people want to grow. the community that he represented. to save the community through his own te- The development of formalized fillotlike the navi had done formerly? 1 Adapted, with modification, from the tefillah concretized the role of the she- In some instances, rabbinic literature Center for the Jewish Future’s website: liah tsibbur. There is ample evidence, seems to answer this question affirma- www.yu.edu/cjf. from as early as the era of the sec- tively. Many Tanna’im and Amora’im were ond Beit ha-Mikdash, of the existence well known for saving their communities of the beit keneset. Historian Leo with their personal tefillot.8 Most famous Landman explains that, in attempt- amongst these is, perhaps, the tanna Honi ing to involve the general populace ha-Me’aggel (lit., “the circle drawer”) in the Levite-specific prayer services who, praying on behalf of Benei Yisrael, in the Beit ha-Mikdash, a system of said, “O Lord of the world, Your children ma’amadot (lit. “shifts”) was set up. have turned their faces to me, for I am Essentially, all Israelites were divid- like a member of your household (ben bay- ed into twenty-four groups. Each it) … I will not stir until You have pity on group received a time allotment for Your children.”9 Honi’s prayer was clearly when they were expected to assist founded on utilizing his own merit (and Volume VI Issue 3 www.kolhamevaser.com 11 12 KOL HAMEVASER destruction of the the following generations first the of Hakhamim this stanceinanexchange withthe obligation topray. R. Gamli’el adopts congregation’s entire the fulfill to ity perhaps suggestthathehastheabil for theentire community, onecould himself; he represents the community. flawless because he does not represent tsibbur he possess these traits].” gation, butratheritispreferable [that for the intend this[thecharactertraitslisted more clearly, “TheTalmud didnot are notnecessary. bah ments, Rambam to reading pleasant voiceandheisaccustomed ensure thatthe praiseworthy andoneshouldtryto and deeds;ifheiselderly,is that she-ba-tsibbur prominent inthecongregation( a echo thispoint,“Onedoesnotappoint in Rambam’s icant. A careful reading ofapassage making hispersonalmeritslesssignif community,the ed hisimportanceby lutely necessary. The is perhapsis meritorious,it notabso worthy tohavea gation aswell. not just the aremistake inprayer enormous,affecting community. Thus,therepercussions of a as himself butastheembodimentof must realize thathestands before Godnot clear. LikeR.Hanina,theleaderofprayer after discussingtherole ofthe to recount a story of R. Hanina benDosa, nity. commu merit ofthe the by own merit,but stands before God, empowered not byhis takes theplaceofentire community. He mishnah presentedas the asanindividual, but, will die).’” he isruinedif not,thenIknowthat (i.e., that heis accepted (i.e., will survive), but I know fluently, out come prayers my ‘If to him, ‘How do you know?’ He replied, one willlive,thisdie.’Theysaid he usedtoprayforthesickandsay, ‘This “It wasrelated ofR.HaninabenDosathat adam kemoto agent is equivalent tohimself( him (i.e.,thecommunity), because aman’s is anevilsignforthosewhohaveappointed sign forhim, and if heis the s makes a mistakeinhisprayer, itis an evil literature. Itis written in the role ofthe which presents averydifferent notionof chutzpah) www.kolhamevaser.com sheliah tsibbur If the It followsthatwhileitispraise There isanother ” (praiseworthy);however, they 11 ThereasonMishnah the that ’s sheliah tsibbur says,“ sheliah tsibbur

character doesnothavetobe that takesplace during one

to save 10 shaliah ).” The Here, the tefillot ) intermsofhiswisdom Mishneh Torah sheluho sheladamkemoto unless he isthemost sheliah tsibbur

sheliah tsibbur writes, are “ Benei Yisrael .” Tur but theentire congre sheliah tsibbur mishnah 12 ] tobeareal obli Beit ha-Mikdash shaliah isareplacement Theserequire statesthiseven sheliah tsibbur mishnah 13 The Berakhot thencontinues, heliah tsibbur seems to is grant . inrabbinic has a meshu , however, sheliah sheluho shel who gadol shaliah : “Ifone

chooses isnot ------. ,” he - ,

it is - to prepare hisprayer.” R.Gamli’elthen is togivethe pose oftheindividual’s prayer] li’el] saidtothem,“[thepur every [R. Gam one’s obligation.]” fulfill and prayer tsibbur prayer? [Rather, the the say [first] tion then why “If yourviewiscorrect, said to RabbanGamli’el: ions: respectivetheir opin Hakhamim R. Gamli’elandthe discussion between mara thenrecords a Tosefta citedintheGe an individualprayer].” gregation oftheirobligations[to that the own prayers].R.Gamli’el,however, says individual has theobligation[torecite his tion [tosayhisown just asthe crucial debate:“The The Gemara does thecongrega They [the should just say the sheliah tsibbur regarding sheliah tsibbur

in Hakhamim Rosh ha-Shanah sheliah tsibbur Amidah sheliah Hakhamim clears the wholecon tefillah - ] - 14 - isunderobliga shaliah, however, has not

– always has and always will - whether anavi or azaken - feel inadequate, unprepared, ], sotooevery changed. The shaliah – of the role of the - approaching his duties asthe One One time aspect records this statedthat and terrified when pray The “messenger of the - - prayers].” so heclearsonewhoisfamiliar[withhis one whoisnotfamiliar[withhisprayer], to them,“Justas[the [with theprayers].”He [R. Gamli’el] said familiar not is who he of obligation the fill liah tsibbur before the Ark [i.e.whydoweneeda why doesthereader godown [andstand] said tothem,“Ifyourviewiscorrect, then congregation.”

to R.Gamli’el, despite formal chang es, remained communityfocused. what theearly Thus, the hs eae s rca i defining in crucial is debate This of the individual) was merely a way ofensuringthatthe will liveand who willdie.” mistake may determine“who can henotfeel thisway?Justone senger ofthecongregation.” How proaching hisdutiesasthe“mes ap when terrified and prepared, always willfeelinadequate, un navi changed. The the tsibbur and withittherole ofthe Tefillah own. who couldnotprayontheir he was the representative of those of theentire community. Rather, sheliah tsibbur sheliah tsibbur played thetraditionalrole ofthe of this transformationinthenature lose itscommunal nature. Sensing caused prayer, bynecessity, to major transformation.Exilehad dash the destruction ofthe tion intherealm of hand, promoted agreater revolu prayers remained communal. tradition, butthefocusofour prayer didbecomeapartofour “prepare his tsibbur 15 ]?” Theyreplied, “Soas to ful One aspect of the role of The ers ofrabbinic about thenewlyrevised es tefillah tablishment of , the role ofthe or a within it.R.Gamli’eland shaliah the distinct perspectivesonthe tefillah hadchangedaswell. to properly hadtheability purpose ofthis“new liah tsibbur Hakhamim tefillat ha-yahid had undergone ashift– past. its newcontextofamore structuredser prayer Hakhamim , the zaken – vice. R.Gamli’elseems sheliah tsibbur to havebeenthehis torical purist.ForR. ,

Gamli’el, the“new sheliah tsibbur Tanna’im no different from the sheliah tsibbur . Nolongerwasthe however, hasnot therepresentative had undergone a shaliah tefillah Tefillah Hakhamim alwayshasand ontheother tefillah ,” wrappedin represent two sheliah tsibbur .” – whether a tefillah , according tefillah Beit ha-Mik (theprayer , themold 16 Personal , thought ofthe down ] clears ” was sheliah sheliah . With 17 and The she she ------

man, vii. Yamim Nora’im. ifications from SoncinoTalmud,my addedclar with tions. clarifica added my Talmud,with Soncino lah on 25b. dimon ben Guryonon20a and R. Eliezer for more examples,includingthatofNak gabbai bur literaturein rabbinic isnotthe Makkot in rabbinic literature (see, for example, sity, 1972),4. Perspective Blidstein’s translation. own rendering unlessindicatedotherwise. (Summer 1971):69-77. enological Observations,” “Sheliach Tzibbur: Historical and Phenom Gerald Blidsteinentitled ed inanessayby 34:5, appearsin staff writerfor Lord. mind, ple, teacher onceagain: seeches God to don His the congregation, the task isdaunting.Thus,standingthebefore 18 Prayerrecited during 17 16 15 14 13 12 Rambam, 11 SeeBlidstein,71. 10 9 8 See the third chapter of 7 6 The word 5 LeoLandman, 4 3 I 2 I 1 This Dovi NadelisasophomoreatYC,and But the power of speech comes from the A man may prepare his thoughts inhis And utterchantsconcerninghisactions, That ImaysingHispraiseamongpeo I askGodtograntmethegiftofspeech, , 8:11. . Rather he more. Rather closelyresembles our Ta’anit Ta’anit Melakhim Yirmiyahu Shemuel Berakhot Rosh ha-Shanah Tur Berakhot Rosh ha-Shanah 18 Rosh ha-Shanah (functionary). 3:12 and , midrash . OrahHayyim (New York,NY: YeshivaUniver 3:8. 2:1-2. 5:5. 5:5. Kol Hamevaser 7:5. All translationsare my hazzan 8:29. Mishneh Torah Sotah Rosh ha-Shanah , expoundingupon 42:2-6. SeeBlidstein, 76. Volume VIIssue 3 Translation from Land The Cantor: An Historic An Cantor: The 34b. 34a. appears many times shaliah 7:7-8 34b-35a. 53.

tallit Translation from ) Masekhet Ta’anit . Butthe Tradition hesitantly be , . Musaf and act as a Hilkhot Tefil Hilkhot

17a.Itiscit Translation sheliah tsib Shemot hazzan of the 12:1 ------

WORSHIP Between Spontaneity and Structure: Two Models of Prayer

BY: Gilad Barach

In a lengthy article highlighting dis- Sifrei, which appears to derive tefillah from tal nature. Rambam begins these halak- Rambam, then, believes that a communi- tinctions between the religious worlds of the verse, “To serve God,”5 Ramban dis- hot by quoting the mitsvat aseh, “You shall ty is specially obligated to cry out to God in biblical Judaism and modern observance, misses it as an asmakhta (non-literal textual serve Hashem, your God.”10 In a parallel times of distress, in a manner very similar R. Yuval Cherlow expresses regret about reference), or, alternatively, explains: verse, “You shall serve Him with all your to how Ramban interprets prayer. There is how certain historical institutions have [The goal of the Sifrei is] to tell that part hearts,”11 Hazal interpreted “service of the neither a fixed text to read nor a predefined frozen prayer’s form, consequently dull- of the avodah (service)… is that we should heart” as prayer. Instead of elaborating on schedule for this prayer.15 It applies both ing its vibrancy in the eyes of many Jews. pray to Him in times of distress, and our the philosophical implications of identify- to the community as a whole and to lone The instances of prayers in Tanakh reflect eyes and hearts should be toward Him ing prayer as “service of the heart,” Ram- individuals, whenever they are found in an era in which individuals would sponta- solely, like the eyes of slaves are toward bam launches into the specific details of dire straits.16 Rambam explains that this neously cry out to God with thanks for His the hand of their masters. This is the mat- the law: while the number of daily prayers, outcry is a form of repentance and leads to salvation or with supplication from a state ter of the verse, “When you go to war in their texts, and their times are not biblically the trouble’s removal, and that a congrega- of despair, without a prescribed structure your land, against the enemy who oppress- ordained, the core structure of prayer – the tion that prays in unity will not be unan- or text. Upon the Temple’s destruction, es you, you shall blast trumpets, and you sequence in the Amidah of praise of God, swered.17 the newly-instituted association of prayer will be remembered before Hashem, your then asking for one’s needs, and finally If Rambam’s Hilkhot Ta’anit appear to with the sacrificial service1 intro- God.”6 This is a commandment, in each thanking God for His kindness – is bibli- align with Ramban’s characterization of duced rigid requirements of and every distress that comes upon the cally mandated.12 This is the first glimpse prayer, it is evident that Rambam’s Hilk- who must pray and when, The public, to cry out before Him with Rambam provides of the nature of prayer, hot Tefillah must refer to something else. If the format of prayer, and focus of prayer and [trumpet] blasts.7 though it is far from clear. Which of these need-based prayer and communication has the constant and consistent Ramban views prayer as a means three motifs is the pulse of prayer? Do they been allocated to a separate commandment language of prayer, all of Rambam’s of expressing one’s depen- all share exactly the same significance and and a separate set of laws, how can the which mirror standards in dence on God and be- centrality? Can it be that the baseline ob- commandment labeled tefillah be charac- the sacrificial order. As the prayer is seeching His assistance ligation to pray imposes such a rigid and terized? To address this problem, a deeper halakhic minutiae related to in times of need. It lacks complex structure? understanding of both Hilkhot Ta’anit and prayer advanced and crys- ambiguous, a formal structure – it Comparison with Ramban’s earlier com- Hilkhot Tefillah must be developed. tallized (a process that R. can be accomplished ments underscores the impenetrability Several commentaries on Rambam’s Cherlow does not protest), and he does not with but a trumpet blast of Rambam’s approach. Ramban clearly works note a striking inconsistency be- prayer, in the eyes of many, – yet prayer signifies states that prayer’s most fundamental ob- tween Hilkhot Ta’anit and Rambam’s own became merely another for- state that God listens or the open channel be- jective is to provide a way for man to con- Sefer ha-Mitsvot. The emotive, desperate mal obligation cast upon tween any Jew in dis- tact God and request help with his strug- form of prayer identified in Hilkhot Ta’anit the individual, seemingly responds to our prayers. tress and his Creator. gles. The focus of tefillah, then, is petition is enumerated in a peculiar context in detached in its current form Readers are left to wonder In contrast, Ram- in times of distress, to which God, in His Rambam’s list of the 613 biblical com- from the common experi- bam’s words reveal kindness, listens and responds. The focus mandments. ences and passions of the whether prayer is just a little about the nature of Rambam’s prayer is ambiguous, and he The fifty-ninth mitsvah is that He com- everyman.2 of prayer: does not state that God listens or responds manded us to blow trumpets in the Tem- What was prayer sup- formal obligation, a debt The fifth command- to our prayers. Readers are left to posed to be? What has it ment is that He com- wonder whether prayer is just a become? When attempting to fulfill, without any manded us to serve formal obligation, a debt to fulfill, to establish the appropri- Him… Even though without any apparent meaning or ate nature and role of tefil- apparent meaning or this commandment is objective. lah, it is instructive to look also one of the general Surprisingly, Rambam else- at prominent approaches objective. commandments as we where in Mishneh Torah casts te- amongst earlier Jewish think- explained in the fourth fillah in the very terms used by ers. A well-known reference principle,8 it is specifically Ramban: “It is a mitsvah… to cry in Rambam’s Sefer ha-Mitsvot fa- [applied to mean] that He out before God in any time of mously claims that daily prayer is a biblical commanded us in prayer. great distress.” This wording ap- commandment.3 Ramban rejects this opin- In the words of the Sifrei: “‘To serve God’ – pears not in Hilkhot Tefillah, but in ion, insisting instead that “the entire mat- this is tefillah.”9 the header to Hilkhot Ta’anit, laws ter of tefillah is not a [biblical] obligation In his summary of this commandment, related to public and private fast at all,” and our daily prayers fulfill only a Rambam employs the word “serve” ten days. In the main text, Rambam rabbinic obligation.4 times, but fails to define service or explain defines themitsvah : Beneath this surface disagreement how it is accomplished through prayer. It is a positive biblical command- about the halakhic origins of prayer lies He does not elaborate upon the content ment to cry out and blast trumpets crucial information about its purpose and of prayer, or the mindset of a person in for every distress that comes upon meaning, which can be extracted by ana- prayer. In this brief introduction to the bib- the public, as it is said, “[When lyzing each side’s arguments and formula- lical obligation of tefillah, Rambam offers faced with] the enemy who op- tions. virtually no instructive or characteristic presses you, you shall blast with Ramban writes that prayer is not an information. trumpets.”13 This is to say: for any- obligation, but a result of “the Creator’s Even Mishneh Torah, in which Rambam thing which oppresses you, like attribute of kindness towards us, that He designates a full section of halakhot for famine, pestilence, locust, and the listens and responds whenever we call to the discussion of prayer, is surprisingly like, cry out because of them, and Him.” When faced with a comment of the spare in identifying prayer’s fundamen- blast [trumpets].14

Volume VI Issue 3 www.kolhamevaser.com 13 14 KOL HAMEVASER may explain Rambam’s unified presen unified Rambam’s explain may depth ofacommunityindespair. national celebrationandtheinexpressible They standfortheinexpressibleof height human emotion can be vividly projected. tral canvasontowhicheitherextreme of emy nears.Thetrumpets serveasaneu extreme: fearandapprehension astheen The second half represents theopposite days ofourhappinessandthefestivals. a timeofelation,whenwerejoice onthe of half first The an atmosphere ofheightenedemotions. sacrifices festival and thoseduringsituationsofdistress is during blasts trumpet so inconsistent? real position,andwhyishispresentation prayer in times of need. What is Rambam’s of is complementedwithprayer;theheader body of a trumpet;ly physicalactofblowing inthe In inconsistently portraythiscommandment? ment? verses – intoasinglebiblicalcommand uses ofthetrumpets –from twoseparate Why does Rambam combine two separate pets].” who oppresses you,[youshallblasttrum go towarinyourland, against theenemy may Hebeexalted,assays,“Whenyou distress, when we call out before Hashem – ed toblowtrumpets intimesofneedand trumpets.” on yournewmonths,youshallblowthe happiness, andonyourfestivals, exalted – says, “And on the days of your be He may – He as sacrifices, festival the ple upon the offering of each sacrifice from www.kolhamevaser.com The common thematic ground between difficulties. several poses passage This Sefer ha-Mitsvot Hilkhot Ta’anit 21 19, 20 Furthermore,does Rambam why Hilkhot Ta’anit 18 … And weare alsocommand mitsvah refers exclusivelytothe , it is defined as the pure , theactofblowing fifty-nine refers to refers fifty-nine 22 This ------on the the burningof limbs prayer corresponds to day. in the quired offerings reflects the numberofre prayers number of daily ish prayer. The sacrificial origin of Jew the derived from series oflaws Torah ed in complement to monly refers which com vah “ fold mention of Tefillah Rambam’s ten of chapter Hilkhot first the curring themein can be gainedthrough attentiontoare bam’s conceptionof ation; itremains anenigma. ments of emotion, thanksgiving, ordesper Tefillah Hilkhot vealed, thecore ofprayerasdelineatedin outlined in Hilkhot Tefillah in trumpet blaststohispresentation ofprayer festive offerings andcommunalcrisis. focus and concentration ( trumpets are tosignify elevatedlevelsof tation ofthetrumpets’ twopurposes:the avodah Perhaps afullerunderstanding ofRam Rambam attachestheemotion-laden Hilkhot Ta’anit 5,aword korbanot 24 by a Thenighttime Mishneh Mikdash mizbe’ah ” in , is nected tothe are inthecategory of Torah this particularbookof lenge ofa chal Rambam discusses the no apparent logicalrationale. hok submission when faced with a Jew must express humility and oped, Rambamstresses that a the Temple offerings are devel many ofthelaws pertaining to end of to that of the nature question ofprayer’s the of prayertothe such anoffering.cannot bring since acommunityaswhole though, cannotadd a prayer, korban todah to bringanextraoffering, a prayer justashecanvolunteer elect toprayanextra An individualcan mits Hilkhot Ta’anit If Rambam’s strong association - . textureAs the prayer ofthe stillappearstolacktheele , areligious lawwhichhas each - atnight. - - tefillah , buttheyare absentfrom - because “all the sacrifices . - Sefer ha-Mitsvot Sefer Sefer Avodah Sefer tation of the commandment of Hilkhot Tefillah- Hilkhot agrees with Ramban’s presen to atime of distress which lacks Ta’anit an is obligation specific inherent structure and aimed is prayer. The prayer of Hilkhot Rambam, then, is so tightly con Rambam’s real innovation in is prayer, of and arigid axiomatic hok to prompt adivine salvation. . 26 counting asecond mitsvah of 25 kavvanah Acongregation,

atthecloseof korbanot nature, to be fulfilled on a avodah avodah becomes re , inwhich hukkim redirects ) during regular basis. , which . At the . At Mishneh andin prayer 23 .” 28 27 ------sic logic. korbanot identity of prayer in of prayer identity why Rambamleavesoutthefundamental of their founders’ original motives. This is independently stand Halakhah in codified nal irratio anot-yet-commanded of fillment a purpose (and not,apparently, as a ful fulfill to prayer established patriarchs the her ownassociations for prayer. every Jewisfree tocome up withhisor intrinsically logicalorunderstandable,and are prayer nor sacrifices Neither found. be prayer where noconsistent direction isto pursuing anunderlyingmotivationfor Rambam labelsa It isnotmeant tobeadailyritual;itis not thrice daily, spontaneousprayer doesnot. Though standardized prayertakes place fewer peoplenowthanin biblicaltimes? less frequentlypracticed any any or by is model outcry reflexive the that say can prayer withonlyitsestablished form,who is unfortunatethatmany people associate original spontaneousprayer.the Thoughit prayer supplements,ratherthanreplaces, of post-rabbinic and Ramban.Therigidity vah for individualinitiativesunderliethe texts. Opportunitiesand encouragement more thantheestablished textsandcon this day, Jewishprayerencompasses much cries ofold.However, aswehaveseen,to lah perception ofprayer, lamentsformal terms, hefulfillstheother. he feelscompelled to cryoutonhisown of prayer. Inatime ofdespair, or whenever day ofhisorherlifeaccomplishes one level person whorecites thegivenformulaevery basis. A regular a on fulfilled be to nature, The trumpets of fuse thesetwo R. Cherlow, incriticizingthemodern ’s displacement ofthepassionateout ofprayer, according tobothRambam hok vah ), theprayersastheyare ultimately , the - of prayer, ofarigidandaxiomatic side. Though both sacrifices and sacrifices both Though side. is incountingasecond mitsvah Rambam’s real innovation prayer are rigidlystandard prompt adivinesalvation. ized intime,person,and structure andisaimed to procedure, trumpet blasts allow forindividualex pression. Theyare simul taneously suited to both which lacksinherent the passionateecstasyof the festivalserviceand also tothetorturous dis ic toatimeofdistress, tress of a nationalpredic ament. with Ramban’spresen is anobligationspecif tation of the command prayer of ment ofprayer. The hukkim ofprayerlacksintrin Rambam, then, agrees hok mitsvah iko Tefillah Hilkhot , perhaps weare withahuman fifty-nine in fifty-nine Hilkhot Ta’anit 29 Though : like mits mits tefil ------

he orshecannotcomprehend a respond with respectful resignation when in every meaning find to try to Aliner Books,1994),49-58. Soloveitchik, Za’akah Ve-Hatsotserot the Rav:R.JosephB.Soloveitchik,“ without asufficientanswer. Mishneh Aseh Teshuvah of prayer( mandment, as isthecase for thestructure these are notinherent tothebiblicalcom propriate formatofprayeronthesedays, are declared during droughts and the ap tablish lawsgoverningwhenfastdays Ta’anit Aseh especially toaparticularcommandment. prayer, isifthegeneralexhortationapplies which Rambam invokes in the context of Sefer ha-Mitzvot “Be holy” ( mitsvot not becountedamongthe613biblical reinforce allothercommandments should There hewritesthat from his introduction to and alltranslationsare mine. Aseh Hayah? staff writerfor joring inPhysicsandMathematics,isa monplace servesonlytodiluteit. the hope to makeitwidespread and com largelyvoluntary andimpulsiveact, sustainable asadailyritual.Itremains a 29 Rambamrecommends that everyJew 28 Rambam, 27 Ibid.,1:10. 26 Ibid.,1:9. 25 Ibid.,1:6. 24 Rambam, 23 See 22 Theseideasare basedonalecture by 21 This question is raised by 20 Rambam, 19 Ibid.,10:9. 18 17 Rambam, 16 Ibid.,1:9. 15 Although the Mishnah ( 14 Rambam, 13 12 Rambam, 11 10 9 Rambam, 8 Rambamhere refers tothefourth 7 Ramban,adloc. 6 5 4 Rambanto 3 Rambam, 2 R. Yuval Cherlow, “h 1 See ma Gilad Barachisathird-yearYCstudent Orah Hayyim Bamidbar Devarim Bamidbar Bamidbar Shemot Devarim , 59. , 5. , 5. ) andRambam( . Thus,forexample,thedirective, ” Berakhot to 2:6. Megaddim Peri Megaddim Hilkhot Tefillah Vayikra 23:25. Hilkhot Ta’anit 11:13. 10:9. 11:13. Kol Hamevaser. 10:10. 10:9. Divrei Hashkafah Sefer ha-Mitsvot Sefer Hilkhot Me’ilah Hilkhot Tefillah Hilkhot Ta’anit Hilkhot Tefillah 575:2. . An exceptiontothisrule, 26b. Hilkhot Ta’anit Sefer ha-Mitsvot Sefer ha-Mitsvot Sefer Sefer ha-Mitsvot Sefer Volume VIIssue 3 19:2),is excluded from 33 (2000-2001):75-121. mitsvot ,” inR.JosephB. Hilkhot Ta’anit , 1:2). Mishbetsot Zahav Sefer ha-Mitzvot 1:1.Heisleft a-Im ha-Tanakh whichmerely 1:1. 1:5. 1:1-2. 8:8. , adloc.This (Jerusalem: 1:2; mitsvah hok , , , Masekhet . Mitsvot Mitsvot Mitsvot Maggid Hilkhot shoresh , but ) es Bein - - - - - , .

WORSHIP Synagogues: Ensuring a Nation’s Continuation

BY: Penina Wein

Marc Lee Raphael, in his book, The Syna- community of worshippers, who would “little sanctuaries” refers to the synagogues travel to God’s Temple three times over and learning centers that existed in the di- from God after the destruction of the Tem- gogue in America: A Short History, makes the ple. Fine points out that the parallel that claim that, “the most significant institution the course of the year and join together to aspora.15 This terminology emphasizes the serve Him. The significance of this ritual is significant stature that synagogues gained is frequently drawn between prayer and in life of Jews” has been, and is, the syn- Temple offerings further enlightens this 1 that it gave the Temple another purpose as during exile. They not only retained their agogue. In the English language, a syna- thesis. In the post-Temple period, prayer gogue is defined as, “The building where a well; it was not only a place to connect to study hall status, but also became places God, but also a place to connect to other where people connected to God through became the focal point for Israel’s hope of Jewish assembly or congregation meets for redemption, a result of motifs in the dai- 2 people. prayer as well. religious worship and instruction.” How- ly prayers as well as structure. A text in ever, when examining this institution, one During the Second Temple period, an- This trend is proven by rabbinic state- other institution, the synagogue, devel- ments and decrees in the post-Temple peri- the Cairo Genizah explains:“ [By reciting] must ask if the purpose of the synagogue prayers at their proper time and direct- was always to create a meeting place for oped. It allowed Jews to connect to each od. R. Yohanan explains that Bil’am intend- other in somewhat of a more intimate set- ed to curse Israel that it should not possess ing their hearts, they [will] merit and will organized religion, or if there were other see the rebuilding of the Temple and [the motivations behind its institution as well. ting than the Temple. While people con- synagogues or study halls.16 Instead, how- tinued to use the Temple regularly, the ever, God turned this curse into a blessing, reestablishment of] the perpetual sacrific- The first mention in the Bible of a com- es and offerings, as it is said: ‘And I will munal gathering place for religious wor- synagogue became “a well- developed in- and decreed that they will forever exist as 3 9 bring them to my holy mountain and I ship is the Mishkan (Tabernacle). It is in stitution” as well. The origin of this trend, institutions within Israel. According to R. 22 of synagogues coming into existence and Aba bar Kahana, this blessing is the only will rejoice in my house of prayer.’” Fine the commandment for building the Mish- explains that “the synagogue became the kan that God declares “And let them make then being used more frequently, is un- blessing that did not revert to a curse for clear, but according to scholars, it is clear Israel later, and remained a blessing for bridge between the loss of their cosmic Me a sanctuary, that I may dwell among center and the hope for the rebuilding of 4 that Synagogues existed “at least a centu- them.17 This statement seemingly shows them.” This commandment seems to im- the Temple.”23 By having prayers which ply that God’s original intentions for the ry before the Romans destroyed the Tem- that although the literal interpretation of ple.”10 Proof of their existence is found in the pesukim does not refer to synagogues focused on rebuilding the Temple, as well creation of His earthly home were in order as performing practices symbolic of the for there to be a place for Him amongst the archeology, as well as in rabbinic litera- outright, the sages felt that it was import- 11 korbanot, Jews were able to focus their at- people of Israel. Based on this explanation, ture and the works of Philo of Alexandria ant to make a statement that synagogues 12 tention on the hopes of redemption . By at- universal Godly worship seems to have and Josephus. will remain forever. R. Yehuda explains The synagogues that existed during that since the synagogues were once holy, taching a higher significance to an already been a secondary purpose of the Mishkan. established structure, the Rabbis created The commandment to build the Temple the Second Temple period were different “one is not allowed to use their remains (if from those that exist today, as they were they are destroyed) as shortcuts to walk a place people could gather to connect to in Jerusalem later on in history continued God as a community while being actively this theme. When David returns from his not places of prayer. According to Steven through,”18 indicating that synagogues Fine, the ancient synagogues were main- have a level of innate holiness.19 R. Aba- furthering the redemptive process. This final battles and settles in Jerusalem, he creation thus helped to ensure that the tells Nathan the prophet that he wants to ly places where people gathered to learn hu adds deeper significance to synagogue scripture. It was because of this distinction rituals by drawing a parallel between syn- Jewish people would remain together as a build God a permanent Temple, as he be- nation, as well as retain the desire to return lieves that it is unjust for himself, the king, that both the synagogue and the Second agogue and Temple service, when he ex- Temple could coexist without competition. claims, “He that prays in a synagogue, it is to Israel and the Temple. to have a permanent dwelling, but for the When examining our synagogues today, 5 Fine quotes an early rabbinic text which as if he offered a pure offering.”20 King of Kings to not have one. Nathan al- one can see that they have truly developed lows David to begin planning the Temple, discusses Jews celebrating the holiday of Interestingly, the Rabbis stressed the im- Sukkot, who would travel from the Temple portance of the synagogue when they de- into the center of our religious worship. until God appears to Nathan in a dream Typically, synagogues are not only places and exclaims that David’s son Solomon to the synagogue after offering the morn- creed, in a beraita, that one of the ten things ing sacrifice, and then return to the Temple a righteous person should make sure exists where people just to pray, but rather have will build His Temple instead. During become much more. On any given week, a this dream, God uses the word “le-shivti,” to offer the mussaf sacrifice. He claims that in his community is a synagogue.21 While this indicates that Jews during the Second there may be multiple explanations as synagogue might have numerous shi’urim, ”for Me to dwell in,” to explain why the youth activities, and cultural events. At- 6 Temple period utilized the two institutions to why the Rabbis felt that having a syn- Temple should be built. This root word, tending Shabbat morning services has be- “dwell,” is of similar meaning to the word for different purposes. “The Temple was agogue in a community was so crucial, regarded as the center of the universe ... perhaps their reasoning is reflected in the come a weekly occurrence for most Or- “ve-shakhanti,” used in the commandment thodox families serving as a time to pray 7 [the connection] between the sacred and noble title of “mikdash me’at.” After the to build the Mishkan, and conveys the idea communally, see family and friends, and that the main purpose for building the profane, [whereas] synagogues were lo- destruction of the Temple, the Rabbis felt cal places where Jews came together to that the Jews needed an institution to help listen to words of Torah. The goal that the Temple was so that it would be a physical Rabbis had to ensure the continuation of dwelling for God, just as the Mishkan was study ... the revealed word of God. While maintain an aspect of what had existed in the Temple stood, the synagogue was a the Temple. The goal was not to replace the Jewish spirit through the synagogue when Israel was in the desert. structure has been fulfilled. While the Temple was built as a space complementary, not a competitive, institu- what the Temple had been, but rather to tion.”13 use the synagogue, which was already es- for God, it became a significant gathering Penina Wein is a junior at Stern College ma- place as well. According to R. Menachem After the destruction of the Second Tem- tablished as an institution, as something ple, synagogues began to take on special that could help ensure the future of the joring in Jewish Education and Elementary Ed- Hacohen, the Temple was epicenter of ucation. She is a staff writer for Kol Hamevaser. communal religious worship.8 Since the importance. While the synagogue was nev- Jewish people. By introducing prayer to er considered to be a Temple replacement, the already established Torah study em- Temple was supposed to be the closest 1 Marc Lee Raphael, The Synagogue in source for connection to God, people were it was termed a mikdash me’at, a miniature phasis, the synagogue became a place temple, a name borrowed taken from Eze- where people could connect to God in any America, A Short History (New York: NYU drawn there to pray to Him, as well as to Press, 2011), 207 perform His commandments. In particular, kiel 11:16. In this pasuk, God tells the Peo- form they liked. However, because it was ple of Israel that although He has scattered also a communal place, Hazal ensured that 2 “Synagogue” in New Oxford American the mitsvah of aliyyah le-regel (ascending [to Dictionary, 2011. the Temple Mount] for festivals) provided them amongst the nations after the de- the practice of Judaism would maintain a struction of the first Temple, he has “been communal nature. The synagogue provid- 3 See Exodus 29:43. Jews with the opportunity to travel to the 4 Exodus 25:8. A Bible translations Temple three times a year, and as a result to them a little sanctuary in the countries ed a supportive religious structure for Jews 14 are from the JPS 1971 edition. meet fellow constituents. This created a where they are.” The Rabbis explain that who may have been feeling lost and distant Volume VI Issue 3 www.kolhamevaser.com 15 16 KOL HAMEVASER guests: Malkhov describes the raucous party tohis of Ben-Yehudain anewspaper, aswritten the Bezalelartschool. Quoting thewords Zionists participatedinaHanukkahball Eliezer Ben-Yehuda and other prominent the eventsof the previous night, inwhich infidelity of thesecularZionists,Malkhovrecounts religious the Bemoaning onist. YitshakKumer, novel’s tornprotag the character basedon Agnon himself; torical ChabadHasid; Jaffa innwhosecharacteris based onahis Aliyah; JacobMalkhov, theownerof Second secular Zionistauthorofthe nent aretable Yosef HayyimBrenner, apromi are eatingdinner. Gathered around the in aJaffa innwhere historicalcharacters yah (1904-1912),amemorablesceneoccurs settlements inIsraelduringtheSecond Ali panoramic novelthatdepictstheJewish God. God; theJewishatheistbelievesthere isno atheist andaJewishatheist? BY: Roni Zemelman and Hanukkah, Zionism, Secular Contemporary JewishIdentity Voices”: of “Whirlwind Agnon’s (1996),18. Replace theTemple?,” ac.il./daat/art/yahadut/mikdash.htm database, availableat:http://www.daat. Me’at: Beitha-Kenessetve-Keilav,” www.kolhamevaser.com ing cities and villages, Mattithiah and murdering and killing and destroy land and robbing and oppressing and as theGreeks were spreading overour ligion and not forhis land, for as long was azealotforhisreligion, forhisre put upinthehall,forthis Mattithiah had they statue that comfortable with in his newspaper, justthathewasn’t da wrote affectionately abouttheparty and gluttony. Thenextday, Ben-Yehu the Wicked. Theyspentall nightinriot they hadmadeinhonorof Antiochus altar the on pig a sacrificing was who sword inhishandtopierce thetyrant the highPriestMattithiah,holding a joyous party. Theyputupa statue of cabees. Theywentandmadehima started callingtheholiday of theMac holy holidaythey upon him,that Bezalel artschool,Hanukkahcame When Professor BorisSchatz madehis In The Gentileatheistdoesnotbelievein What is the difference between a Gentile 9 StevenFine,“DidtheSynagogue 8 R.Menachem Hacohen, “Mikdash 7 Exodus25:8. 6 IISamuel7:5. 5 IISamuel7:2. Temol Shilshom, 1

Shmuel YosefShmuel Agnon’s 2 Hemdat, a fictional a Hemdat, Bible Review 3 and 12,2 Da’at ------voked hisheroic legacyasavindication of supporters who in the free-spirited would stab tyahu in whichMatti therefore emerges paradoxical image statue ofhim. A who erected the the artist BorisSchatz, specifically same celebrators, Yet, itwas those secular celebrators. bode wellforthese notes, wouldnot ry, asBen-Yehuda religious zealot ed thereligion. His offendwhen they “leaped likealion” and villages,but destroyed cities by asHellenists gion,” whosatidly “zealot forhisreli art school, Mattityahu isdescribed as a form ofastatueinJerusalem’s Bezalel secular Zionist ideology. Standinginthe ah” intheEnglishtranslation)played contradictory role(“Mattithi Mattityahu rael duringtheSecondTemple period. hundredsexisted inIs ofsynagoguesthat Ben-Yehuda’s comments highlight the us onthealtar. of all sacrificed and hand, his in sword stabbed everysingle one of us with the himself were alive,ifhewouldn’thave had breathed lifeintothestatue,orifhe gatheredto honorhim,ifthey lastnight article, and now I wonder, when they iday. And now, says Ben-Yehuda inhis honor the eventwithaneightdayhol decided to so onandforth,they a lion,heand his sons the heroes, and commands of Thywill, to forget ThyTorah andtransgress the prayer says, to force Thy people Israel started offending thereligion, as the didn’t lift a finger, but when the Greeks his sons sat inModi’in, their city, and 17 Sanhedrin105b. 16 SeeNumbers23:5 15 14 Ezekiel11:16. 13 Ibid. 12 Fine,Ibid. 11 See 10 Ibid. Megillah Ketubot 29a. 105a,whichdiscusses the 5 - - - - - 4 heleapedlike - - - cultural, andethnicawareness that devel at thetime.SecularZionism—thenational, ist culture thatpervadedtheNew Yishuv Hanukkah ball represent the secular Zion tive. liturgynationalist narra to validatetheir and post-biblical Zionists lookedtobiblical the revolutionary manner in whichsecular their philosophy. Thisironic scenecaptures of America, 1928;),152–153“(Hebrew).” 1 (New York: JewishTheologicalSeminary Memory of Doctor Solomon Schechter, vol. from Fine. alistic bookin aneffort toinformandshape from the feeble model of Eastern Europe “lost Jewishmasculinity” erature. themes that proliferate throughout theirlit phasize both connection and rebellion, set new ideals in opposition to itand em Jewish pastwascomplex,astheywould the Zionistthinkers’relationship tothat stant dialoguewiththeJewishpast.” Dr. Yitzhakin a“con Conforti,engaging “authentic representative,” inthewords of ment thatsawitselfastheJewishnation’s oped inthepre-state era—wasamove In broadthe celebrations at terms,the 22 LouisGinzberg, GenizahStudiesin 21 20 19 Fine,20. 18 Megillah euhli rko 5:1. Brakhot Yerushalmi Sanhedrin 7 Through theirefforts torestore the

17a. 3:3. love ofthisnation hoping tofostera Quiz) competition, ha-Tanakh stituted the himself who in was Ben-Gurion settlers. tion ofnationalistic nate withagenera who wouldreso cultural heroes source ofJewish and viewed as a pological purposes sized for anthro was nowempha and bravery. of secular strength for heroic symbols traditional liturgy ers turnedtothe leaders andthink an piety, Zionist 8 Thus, the Bible Thus,the andmoveaway 9 Translation Infact,it (Bible Hidon 6 But ------of Mattityahu andcompany’s self-sacri of theMaccabees,” a patriotic celebration New Jew. Hanukkahbecame“theholiday cast theminthisnationalistic mold of the religiousthe of theMaccabeesand zealotry Jew.” Second, and related, theyignored repugnant idea to themasculine “New miracles (“No miracle occurred tous”), a ing thenotionofGod’ssalvationthrough volt against it as well, passionately reject authentic “Bearers oftheTorches”),re but Jewish history(declaringthemselves to be phant poetsestablishtheircontinuityfrom Speaking forsecularZionism,thesetrium occurred forus;wefoundnojarofoil.” state era,proudly proclaims, “Nomiracle into variousZionistpamphletsinthepre- Bearing theTorches”), whichmadeitsway Ze’ev, “ cally refuted. A popularpoemby Aharon miracle of theoilwas ignored, even radi messages intwomainways.First,the a holidaythatwas emptied of itsreligious cutors. class peasants revolting againsttheirperse Marxist terms,asacelebrationofthelower while thesocialistZionistsvieweditin nation,” the for self-sacrifice and battle in as afestivalthatcommemorates “heroism visionist Zionistsamongstthecrowd sawit awakening, notreligious salvation.There as atimeofnational embraced Hanukkah the secularZionistsatBezalelparty tieth-century Zionistpsyche. an especiallyimportantplaceinthetwen raphy thattheHanukkahheroes assumed the contextofthisrevolutionary historiog Israel –intotheceremony. tlers andthebiblicalJews who conquered analogy betweenthemodernZionistset draws an that Dead oftheDesert”)–atext “ Nahman Bialik’spoem included Hayyim seder onistic version of the as Israel. of thenewlyassertiveJewin the identity Metei Midbar ha-Aharonim 23 Fine,26. Underlying Agnon’s scene isthefactthat kibbutsim 10 commemorations. These 12 Passover took on new significance, new on took Passover Bothgroups, however, celebrated Anu Nose’im Lappidim ofthepre-state eraused aZi Volume VIIssue 3 Haggadah 11 And itwasin ” (“The Last ” (“We” Are intheir Haggadot 13 ------

6 Yitzhak Conforti, “Zionist Awareness WORSHIP revolutionary meaning by casting them the table, Yosef Hayyim Brenner, behaves of the Jewish Past: Inventing Tradition or fice, strength, and heroism in battle, not of in a new value system. As a consequence, more enigmatically. After Malkhov finish- Renewing the Ethnic Past?,” Studies in Eth- their zealotry for the religion.14 Thus, from contradictions emerged in their embrace of es the story, Brenner erupts in laughter, nicity and Nationalism 12,1 (2012): 155-171. the annual Tel Aviv torch processions that these symbols, particularly the Maccabees not voicing an opinion but apologizing for 7 Ella Belfer, A Split Identity: The Conflict commemorated the Maccabees’ struggle and the Hanukkah festival. The questions his discourtesy. Brenner, the existentialist Between the Sacred and the Secular in the Jew- in the 1920s, to the various secular school for readers thus become acute: Does our writer of the Second Aliyah, may react so ish World (Ramat Gan, Israel: Bar Ilan Uni- trips to the Maccabean caves in Modi’in,15 celebration of Hanukkah remain faithful to light-heartedly in this scene because he versity Press, 2004), 11-32. the miracle of the oil was nowhere to be the Jewish past, or does it, like that of secu- views the entire conversation as trivial. Re- 8 Conforti, 159. found in the narrative of the Hanukkah lar Zionists, radically depart from it? Does ligion, and adherence to religious memory, 9 David Hartman, Israelis and the Jewish story. The Maccabees were championed it matter? Arising from a page of Agnon, did not factor into Brenner’s value system, Tradition: An Ancient People Debating its solely for their nationalistic courage. contemporary Jews—whether they identi- so the biting irony of Ben-Yehuda’s re- Future (Chelsea, MI: Yale University Press, It is from this world of Zionist revo- fy with Malkhov’s criticism, Ben-Yehuda’s marks are taken for what they are—a hu- 2000), 74. lutionary historiography that the statue ambivalence, or even Brenner’s laughter— morous vignette, a good one-liner. But for 10 Ibid. of Mattityahu – which overlooked an art must face these unavoidable questions re- those Zionists who viewed their lives and 11 Conforti, 163. school known for combining “biblical garding Hanukkah and the Jewish past. themes, Islamic design, and European identities as authentic continuations of the 12 Eliezer Don-Yehiya, “Hanukkah and Jewish past – namely, the other characters the Myth of the Maccabees in Ideology and traditions”16 in its work – appears to read- Roni Zemelman is a senior at YC majoring at the dinner table – the ironic excerpt pos- in Society” in Shlomo A. Deshen, Charles ers through the words of Ben-Yehuda as in History es difficult questions of Jewish identity and S. Liebman, and Moshe Shokeid, Israeli Ju- quoted by Malkhov at his Jaffa dinner ta- . leaves no simple answer. daism: The Sociology of Religion in Israel, vol- ble. Through this “whirlwind of voices,”17 1 My paraphrase of a joke found in Hillel It is therefore left to readers, who are in- ume 7 (New Brunswick, NJ: Transaction Agnon creates a tense dialogue between Halkin, “The Disappointments,” New Re- vited to join Malkhov at the dinner table Publishers, 1995): 303-323. competing perspectives on the Zionist am- public 223, 6 (2000): 39-44. Special thanks to of early twentieth-century Jaffa, to weigh 13 See Hebrew Wikipedia page on “Anu bitions. Malkhov—the defender of religion Rabbi Carmy for stylistic guidance in the in on the debate, one which resonates as Nose’im Lappidim” for the text of the poem, throughout the novel – conveys Ben-Yehu- writing process. All errors are my own. much in 2012 as it did in 1908. As Hillel available at: he.wikipedia.org. da’s quotation to his guests to bemoan the 2 See Michal Gorvin, “Agnon’s Ironic Halkin describes in the joke that heads this 14 Deshen, 303. hypocrisy of the religiously-shallow Zion- Spinning Top,” Sh’ma 40/664 (2009): 11-12. discussion, Jews, whether they are atheists 15 Ibid, 309. ist celebrations. Ben-Yehuda’s own voice, 3 Ibid, 11. or not, are conditioned to live in a “pur- 16 Edward Rothstein, “Jewish Art, the by contrast, conveys the internal tension 4 See the Al ha-Nissim (“For the Mira- poseful world;” they must believe that there Hudson and Bingo in the Bronx,” The New and ambivalence he felt as result of the cles”) prayer. is or is no God.18 Accordingly, the secular York Times, 10 June, 2009, available at: paradoxical situation, the religious zeal- 5 S.Y. Agnon. Only Yesterday, transl. by Zionists turned to religious symbols of the www.nytimes.com. ot overlooking the secular, often anti-re- Barbara Harshav (Princeton, NJ: Princeton Jewish past, the traditional expressions of 17 Gorvin, 12. ligious celebrators. But another guest at University Press, 2002) 406. belief, and imbued them with alternate, 18 Halkin, 43. Creative Arts Images and information provided by the Yeshiva University Museum “This is My Lord and I Will Beautify Him”: From the Beth Alpha Synagogue to Synagogue in Safed BY: Atara Siegel

The synagogue, whose title stems from was originally built in the sixth century CE. synagogue was an archeological wonder. ered.”6 Featuring geometric patterns on the the Greek word “synagein,” “to come to- The second image is a 1957 watercolor by An inscription at the front door of Beth Al- sides,7 the most interesting sections of the gether,”2 has for centuries been at the center Israeli artist Nahum Gutman depicting, as pha gives a partial clue as to the date of the mosaic are its elaborately designed panels. of Jewish prayer, communal life, and Torah implied by the title, an unidentified syna- synagogue; the Aramaic inscription reports A central wheel, somewhat incongruous study. The structures, levels of formality, gogue in Safed. that the mosaic floor was laid “during the for a shul, depicts the seasons of the year, and exact uses of synagogues have varied At first glance, these two different imag- … year of the reign of the emperor Justini- signs of the zodiac, and what some pre- greatly across time, place, and community es do not even seem comparable. The Beth us,” assumed to be the Byzantine emperor sume to be the sun-god Helios.8 Flanking preference. Even the word used for “syna- Alpha image is a recreation, an imagina- Flavius Justinius Augustus who reigned the wheel are two panels, one illustrating gogue” varies extensively, as different wor- tion of how the ancient Beth Alpha syna- during the years 518-527 CE.3 The syna- the famous scene of Akeidat Yitshak, and shippers might pray in a Temple, shul or gogue might have appeared when it was gogue is most famous for its elaborate mo- one depicting two menorot flanking anaron beit kenesset. These two images from the YU first built in the period of the closing of the saic which measures 28 meters (about 92 kodesh along with other Jewish symbols. Museum spotlight two different types of Babylonian Talmud. The remains of the feet) long by 14 meters (about 46 feet) wide.4 The model of Beth Alpha recreates for us a synagogues from two different time peri- Beth Alpha synagogue were found in 1928 The mosaic uses rich colors, including reds, unique, grand, and ancient synagogue. ods. One image depicts a model of the Beth in the Jezreel valley in the Galilee, near the pinks, yellows, browns and even emerald,5 On the other hand, Gutman’s watercol- Alpha Synagogue, representing the way modern city of Beit She’an. The discovery and is considered “one of the most striking or of a Synagogue in Safed depicts a rather this synagogue may have looked when it of the near-complete mosaic floor of the examples of ancient Jewish art ever uncov- simple, nondescript synagogue. The one- Volume VI Issue 3 www.kolhamevaser.com 17 18 KOL HAMEVASER approximately 1500 years. The miniature agogue predates Gutman’s watercolor by every otherrespect. TheBeth Alpha syn ages ofthesynagoguesseem todiffer in general location–Israel’sGalilee –theim grandeur ofBeth Alpha. agogue thatstands in sharpcontrasttothe work, a museuminTel Aviv dedicated to his Gutman, adistinguishedIsraeliartistwith distinguish itfrom anyothersynagogue. which details specific no decorations, rate remarkable. Thesynagoguehasnoelabo room www.kolhamevaser.com While bothsynagoguesshare the same Jewish CommunityofBarbados. Belinfante wascantorofthe New World. MeirHacohen Hebrew manuscriptfrom the book maybetheearliestextant This remarkable miniature Museum Collection of Yeshiva University The MaxSternCollection Pen andinkonvellum Barbados, 1742 Artist: MeirHacohenBelinfante Book ofPsalms Right: 9 shul created animageofasimplesyn ismostlybare,un exterior the

- - - - - structedmosaic is of the model,thispanel and otherreligious symbols.Intherecon the shows mosaic the of panel final the gogue, on the Both synagoguesplaceastrong emphasis similarities in the objects inside the two. nondescript. However, acloselookreveals mosaic; ing theirsynagogueandcreating agrand Alpha spentagreat dealofeffort decorat The buildersofBeth ymous andvague. of the subject while synagogue, identifiable model of Beth Alpha represents anactual, Synagogue inSafed aron aron kodesh University Museum of YeshivaCollection The MaxSternCollection parchment Pen, ink,andwatercolor on Germany, 1745 Artist: Yechiel sonofMoses Services forVarious Holidays Haggadah andOrder of Left: Synagogue inSafed in the center, flanked by flanked center, the in . IntheBeth Alpha syna ispurposelyanon ispurposely menorot - - - -

The modelof Beth syn Alpha showsthe ages also share adesire forthe aesthetic. ements within the synagogue, both im it remain centraltobothsynagouges. centuries, the by the focus of thepiece. Although separated eyetoward the er’s the the The strong purplecoloroftheTorah inside attention. immediately drawstheviewer’s Synagogue inSafed tual thought toleadthespacewhere theac In additiontofocusingon similarel aron aron aron kodesh ’s relative height alldirect the view , thereceding lines of theceiling, Yeshiva University Museum The Kathryn Yochelson Collection Watercolor onpaper Israel, 1957 Artist: NahumGutmann(1898-1980) Synagogue inSafed (From theCover) was kept. The waskept. aron dominatestheroom and aron andthe andestablishitas aron kodesh Torah inside of - - - - - found in both the Beth found inboth the Alpha andSafed own right.The different types ofbeauty that thisnondescript a bright,invitingappearance, asiftoshow vivid colorsofthewatercolor give the cheery skyand attractive landscape. The a against outside set and light, with filled is, rather,as neglectedorunwelcoming; it against thewall. Yet the shtenders a fewchairsand necessities: atable, just the a synagogue which is bare and contains man’s painting, ontheotherhand,depicts stately pillars,andelaboratemosaic. Gut agogue’s grandeur:itsimpressive scale, attheside,an Cultural Reconstruction Gift oftheJewish University Museum of YeshivaCollection and parcel gilt Silver: repoussé, chased 1886-1922 Austro-Hungary, ca. Torah Crown Left: Volume VIIssue 3 shul shul aron isbeautifulin its is not depicted , anda bimah shul -

WORSHIP Model of the Spanish-Portuguese Synagogue Below: Model of the Beth Alpha Amsterdam, 1671-1675 The Dedication Synagogue Architect: Elias Bouman (1636-1686) of the Portuguese Early sixth century C.E. Collection of Yeshiva University Museum Jews Synagogue at Collection of Yeshiva University Endowed by Erica and Ludwig Jesselson Amsterdam Museum Artist: Bernard Picart Endowed by Erica and Ludwig (1673-1733) Jesselson Engraver: Claude du Bosc (17th century) Amsterdam, 1721 Etching The Deborah and Abraham Karp Collection Collection of Yeshiva University Museum

synagogues stand in sharp contrast to nov- 1 Shemot 15:2, as translated in The Koren versitah Ha- Ivrit Bi-Yerushalayi, 2003), 22 elist Sholom Asch’s view of an Eastern Eu- Sacks Siddur, p. 80. 6 Sukenik, 1. ropean synagogue as “a little edifice of new 2 Carol H. Krinsky, Synagogues of Europe 7 Israel Ministry of Foreign Affairs, Beth planks with a shingled roof. There lived (Mineola, NY: Courier Dover Publications, Alpha-An Ancient Synagogue with a Splendid the poor occupants’ God. His dwelling was 1985), 5. Mosaic Floor, available at www.mfa.gov.il. just as wretched as theirs.”10 The builders 3 Walter Zanger, “Jewish Worship, Pa- 8 Zanger. of the Beth Alpha synagogue and the art- gan Symbols,” Bible History Daily (Bibli- 9 See the Nachum Gutman Art Museum ist in Synagogue in Safed instead promote cal Archeology Society), 24 August, 2012, website at www.gutmanmuseum.co.il. the view that whether simple or grand, the available at: www.biblicalarchaeology.org. 10 Krinsky, 20. place of God’s worship is beautiful. 4 Zanger. 5 Eleazar L. Sukenik, The Ancient Syna- Atara Siegel is a junior at SCW, majoring in gogue of Beth Alpha: An Account of the Ex- psychology, and is a staff writer for Kol Hame- cavations Conducted on Behalf of the Hebrew vaser. University, Jerusalem: From the Hebrew (Uni-

Volume VI Issue 3 www.kolhamevaser.com 19 Kol Hamevaser K 2013 Orthodox Contest In Conjunction Withthe “From Fervor “From ESSAY CONTEST Yeshiva University Student Body The Jewish Thought of Magazine the TOPIC: o Forum Details to Fanaticism” and educational responses phenomena. to these Israel and and America, assess potential programmatic tions of extremism communities Orthodox inthe in in-depth contemporary the perceptions and manifesta- religious communities. extremismincreased inour community and other factorsand contribute which theological to aclimate of by psychological, examining historical, sociological, the inJudaism,intellectual and of history zealotry zeal and on and fervor perspectives fanaticism the by surveying produce interdisciplinary and academic religious Modern community? Orthodox of without fervor articulate atheology fanaticism for the fromfanaticism and thin subjective. can be How do we promoting religious passion, line the separating fervor and fanaticism. As Jews Orthodox are who dedicated to and religions of 21st inthe is rise century extremism the invited to submit essays or op-eds (see Undergraduate and graduate students of Yeshiva University are name anywhere on submission the  [email protected] donot. Please include your email submissionsPlease or additional direct questions to: submissionsAll are due by15,2013. February Forum volume emerging from conference. the participants for discussion and considered for inclusion inthe have papers will full-length paper the distributed Forum to all authorif the wishes, and rst-place the winner among the essays. quality All essays and published be papers will online. students submit who top the among selections shorter the invitedbe to attend Forum the on March the 3-4,as will Authors papers of (15-20pages) full-length three the best will on all winners an selected, anonymous basis. year’s Forum chair. Papers received, be will judged,edited, and Hamevaser, under direction the of Rabbi Shmuel Hain, this Administered and judged by editorial the board of Kol welcome. education, history, philosophy, Halakhah,and Tanakh are all and/or fanaticism inJewish tradition and history. papers (15-20pages)full-length on themes the of fervor /writing-guide for more details on writing standards) or e essays submitted can be to afuture issue of Kol Hamevaser, angle is within writers’ the e particular discretion; papers on isyear’s Forum convene Orthodox will and One of chiefthe challenges confronting citizensall l Ha m e Forum will also exploree Forum also will e le itself. v www.kolhamevaser.com a ser

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