Quick viewing(Text Mode)

ROSH Chodesh

ROSH Chodesh

ROSH Chodesh

As seen by Masorti women

ROSH Chodesh

As seen by Masorti women CRÉDITS

Project coordination: Rabina Graciela de Grynberg Lic. Ariel Blufstein

Revision: Lic. Liliana Gurevich

Design DG Andrea Oszlak

Rosh Jodesh : desde una perspectiva femenina masorti / - 1a ed adaptada. - Ciudad Autónoma de Buenos Aires : SAB Libros, 2017. 48 p. ; 20 x 20 cm.

ISBN 978-987-29951-5-7

1. Judaísmo. 2. Historia. I. Chemen, Silvina II. Blufstein, Ariel, comp. CDD 296.09 Message from the President | 05 Words from the Director | 07 By way of introduction | 09 OF | 11 Our constant race through life 01 by Diana Villa MONTH OF | 15 Water and the flow of time 02 by Rabbi Marcela Guralnik MONTH OF | 19 What is the meaning of light, oil and fire? 03 by Rabbi Claudia Kreiman MONTH OF | 23 Between light and darkness; between silence 04 and celebration by Rabbi Silvina Chemen MONTH OF | 33 ROSH TubiShvat: woman and nature from a feministic 05 Jewish perspective by Rabbi Daniela Szuster Chodesh MONTH OF | 39 About spins and spirals 06 by Rabbi Karina Finkielsztein MONTH OF |43 Longing for redemption INDEX 07 by Rabbi Judy Nowominski MONTH OF |47 The month of redemption 08 by Rabbi Graciela de Grynberg MONTH OF | 51 Naomi and Ruth: a narrative by women 09 by Rabbi Sandra Kochmann MONTH OF | 55 Hemispheres 10 by Rabbi Fernanda Tomchinsky-Galanternik MONTH OF | 59 The pain of the people 11 by Rabbi Lic. Sarina Vitas MONTH OF | 63 A Word like your “pearl of wisdom” 12 by Rabbi Dr. Analia Bortz

| 3

Message from the President by Gillian Caplin President of Masorti Olami New North London , United Kingdom

I would like to thank all the women who have contributed to this collection of essays – and to say how honoured I feel to be asked to introduce such a special publication.

It is not easy, even in 2017, for women to take on a leadership role and in some cases it is not obvious or sometimes even accepted. However, I am proud to be part of the Masorti Movement where Jewish women are encouraged to fulfil their potential in all fields and being a Rabbi or Lay Leaders is fully respected. The importance of creating role models for women of all generations is an important task for us all.

The connection between Rosh Chodesh and women dates back to the times of the . According to a tradition recorded in the Midrashic work Pirkei de-Rabbi Eliezer, the women refused to participate in the sin of the Golden Calf and they were rewarded with Rosh Chodesh. In more recent times there are many commentaries which link the waxing and waning of the moon with the comforting predictability that generations of women have experienced throughout the cycle of their lives. “The phases of the

| 05 ROSH CHODESH

moon validate and sanctify women at all ages of their spiritual, emotional and physical lives”.

In my life-time I have seen the creation of formal Rosh Chodesh groups across the whole spectrum of women's involvement in Jewish life. These groups have provided the impetus to create unique ways to explore Jewish women's issues, to celebrate prayer and women's roles and contribution to the wider world.

Masorti is based on a strong faith - in the women who, in every situation remain steadfast to this faith and pass it on to their children – the future generations. Perhaps this explains the special connection to Rosh Chodesh – the celebration of perpetuity ensuring continuity and survival and renewal.

06 | Rosh chodesh, its link to women and capacity for renewal by Rabbi Mauricio Balter Executive Director, MasortíOlami and MercazOlami

Rosh Chodesh was traditionally linked to women. Some texts « consider it a women's holiday. Even the Halacha (Jewish law) Woman renews herself proposes that women should refrain from working on Rosh with every monthly Chodesh (ShulchanAruch, Orach Chaim 117). Also Yerushalmi comments on the custom of women not working on cycle and desires to Rosh Chodesh. And different communities around the world lovingly unite to her highlight the difference of the day with special customs. The most husband as if she remarkable is the one established by Georgian and some started afresh as a new African and Yemenite communities: women light candles the evening before Rosh Chodesh (as on holidays and ). bride, similarly to the Ashkenazi women also celebrate the day with a festive meal and reborn moon, seen add ShirHamaalot () to the blessing on food anew every month… (BirkatHamazon). In Eretz neither hair nor nails are cut on Therefore Rosh Chodesh Rosh Chodesh. Kurdish women used to bake a type of thin bread that could be kept for several weeks. Libyan women would visit was significantly friends on Rosh Chodesh and celebrate. To this day some women assigned to women change their routine and do different things to mark the beginning » of the month. Various explanations are provided on the link between women

| 07 ROSH CHODESH

and Rosh Chodesh in different ancient texts. I particularly like the one of Rabbi Yitzhak from Vienna in his Halacha book ”Or Zarua” (Rosh Chodesh laws 154)

.ã”ðú 'éñ ùãåç ùàø úåëìä ,á”ëøú øåîèàéæ ”òåøæ øåà” àðéåî ÷çöé éáø áúåë

íåéáë åéìò äáéáç àéäå äìòáì úøæåçå úìáåèå úùãçúî äùéàä ùãåçå ùãåç ìëáù êì òãú” íåé ùãåç ùàø éååä êëìå ...äúåàøì ïéåàúî ìëäå ùãåç ùàø ìëá úùãçúî äðáìäù íùë .äôåçä ”.íéùð ìù áåè

“Woman renews herself with every monthly cycle and desires to lovingly unite to her husband as if she started afresh as a new bride, similarly to the reborn moon, seen anew every month… Therefore Rosh Chodesh was significantly assigned to women”.

Rabbi Yitzhak from Vienna speaks here of woman and renewal; I daresay that at present this refers to her biological cycle which results directly in her creativity. There is no doubt that women's role in society has changed, from professional to creative and religious spheres, and in such respect we should mention the Masorti Movement which in its absolute majority is an egalitarian movement whose creative force is contributed by women in their roles of lay leaders and women Rabbis and professionals.

Just as in the past communities introduced customs to mark Rosh Chodesh, new customs and traditions are being created nowadays. In Israel, Rosh Chodesh is automatically associated to “” who fight for the right of women to pray, lay and read the by the Western Wall; thus hundreds of people join them by the Kotel to pray every Rosh Chodesh.

I feel proud to belong to a movement blessed with the creative capacity and leadership of its women Rabbis; to them my thanks and gratitude for their valuable contribution to this book. With the Bracha of "Chodesh Tov"--a good month, it is my wish that we may all renew ourselves constantly in the study of Torah.

08 | By way of introduction Rosh chodesh. As seen by Masorti women.

“There is a time for everything, « and a season for every activity ”G'd said to … in under the heavens” the land of Egypt… Eclesiastes 3:1 “This month shall be for you the beginning of Every new project requires prior thoughts and dreams, and work . It shall be the to make it come true. first month of the year for you.“(Exodus 12:1-2” This book is the materialization of a project that started in 2012 and will end today. (Éxodo 12:1-2) Rosh Chodesh, ùãåç ùàø, the head or beginning of the month is » the name given to the first day of each month in the , marked by the new moon. It was the first commandment given by G'd to the Jews as a people.

While still in Egypt, the Jewish people were told that in the month of Nisan they would leave that country. Nisan would be the first month, followed by the others.

| 09 ROSH CHODESH

“G'd said to Moses… in the land of Egypt… “This month shall be for you the beginning of months. It shall be the first month of the year for you.“(Exodus 12:1-2).

Women consider Rosh Chodesh a holiday, a reward for not having been part of the sin of the Golden Calf. This is why the book was written by women for everybody.

12 months, 12 women Rabbis who wrote from the bottom of their hearts, 12 Latin American women who preach the values of the Masorti movement throughout the world.

We hope you will enjoy its every word and idea.

Rabbi Graciela de Grynberg Lic Ariel Blufstein Project Coordinator Project Coordinator

10 | 01 TISHREI ROSH Chodesh As seen by Masorti women Our constant race through life by Rabbi Diana Villa Israel

The month of Tishrei is fraught with festivities, more than any other « in the Jewish calendar. The first one is Rosh Hashana –two days of Both ends of the the New Year- followed by , the Day of Atonement. The are open, therefore month starts with AseretYemei Teshuva –the - devoted especially to reflect about our actions during what goes in on one the year that has just ended and consider changes for the next. side comes out at the Rosh Hashana and Yom Kippur are also known as Yamim Noraim other; so, even if –the Days of Awe- when according to tradition the fate of each of someone accuses us, us for the new year is decided. Only once this has been done - at personal and collective level (community, national, and global), can their words will come we celebrate , or simply Hag (feast), the holiday par in on one side and go excellence in which we are instructed to feel joy. The month ends out at the other. with and .

On Rosh Hashana we hear the sound of a very special liturgical » instrument, the Shofar, as stated in the biblical precept “On the first day of the seventh month you shall have a holy convocation. You shall not do any ordinary work. It is a day for you to blow the Shofar”, (Bamidbar 29:1). It is the naturally hollow horn of a Kosher animal, suitable for eating according to the Jewish law. Children are

12 | MASORTI charmed by its strong sounds, traditionally combined in different ways. However, it attracts not only children, and different explanations are provided about why it is blown. Among them:

1) Both ends of the Shofar are open, therefore what goes in on one side comes out at the other; so, even if someone accuses us, their words will come in on one side and go out at the other. Words may hurt, but will not define our future unless we let them do so. We can take them, ponder, take responsibility for our actions and steer our lives. Judaism is not fatalistic, the road we tread can be changed and mistakes can be fixed, as if they had come in at one end and gone out at the other. The word Shofar comes from the root “shfr” which means to improve, and thus every sound of the « Shofar demands: “Improve your actions!” Maimonides, who wrote 2) The Shofar reminds us of the binding of Yitzhak, since a ram was that the sound of the sacrificed in his place. According to the Talmud, when we blow the Shofar says: “Sleepers, Shofar, G'd will remember Yitzhak's binding and will take it as if we had been tied to the altar, as if we inherited Yitzhak's readiness to wake up from your sacrifice, which is part of the process of Teshuva (literally slumber! Examine your “returning”; the process of repentance that we should embrace deeds, make teshuva these days), whereby we hope to be forgiven. and remember your 3) The Torah tells us: “And lifted up his eyes, and he saw, Creator.” and lo! there was a ram, [and] after [that] it was caught in a tree by its horns.” (Bereshit 22:13). Our sages make advantage of the term » “caught in a tree” to teach us something beyond the fact that instead of Yitzhak being sacrificed, a ram caught by his horns was. The highlights that we get caught up in sins and problems. The Shofar reminds us that and helps us focus on how to make things better the coming year.

| 13 ROSH CHODESH

4) The best known explanation is that of Maimonides, who wrote that the sound of the Shofar says: “Sleepers, wake up from your slumber! Examine your deeds, make teshuva and remember your Creator.”

The message points to the relevance of pausing in our constant race through life to reflect but the reflection must have direct consequences on our daily life, which agrees with the classical course of Judaism that calls for good intentions and their realization. In the Haftara (reading of the prophets) of the morning of Yom Kippur (Yeshayahu, Chapter 58) G'd urges the prophet to « raise his voice for people to recognize their sins. This is a people that takes part in community prayers, fasts and obeys the principles Rituals are important, of the cult, and still G'd does not accept its prayers, because formal but we must not forget compliance with the rites does not suffice. And just as it is not that most precepts are enough to recognize our mistakes in , nor is it enough to refrain from pleasures in Yom Kippur (eating, drinking, connected with bathing, using perfume, wearing leather shoes and engaging in interpersonal relations sexual intercourse), also specific changes in behavior should ensue: Rituals are important, but we must not forget that most precepts » are connected with interpersonal relations, and satisfying the needs of the unfortunate is a religious duty, without which all the rest seems a mere formality. We must study tradition, be knowledgeable about rituals and things that impact on our relations with others, reflect upon our lives and make an effort to assimilate what we learn, thus reinforcing our own and our family's Jewish identity, becoming the type of person G'd wants us to be. If we do, Yamim Noraim will have attained their purpose.

¡Shana Tova!

14 | 02 CHESHVAN ROSH Chodesh As seen by Masorti women Water and the flow of time by Rabbi Marcela Guralnik Argentina

The month of Cheshvanis the only one in the Hebrew calendar « with a compound name. The word “mar” has two meanings and Just like a human being both of them intertwine to express the spirit of the month. On one cannot survive more hand, “mar” means “bitter”, pointing not only to difficult events in than three days without the life of our people, including the onset of the biblical great water, he cannot spend flood, but also to our bitterness for not having the joy of a Hag in Cheshvan, particularly after Tishrei, such an intense month. On the more than three days other hand “mar” also means “drop (of water)”, since according to without studying the prophet Yeshayahu (40:15) “Behold the nations are like a drop from Torah a bucketkemarmidli”, that is why Cheshvan is closely related to water.

» I would like to share three teachings about Cheshvan and water:

Water is as vital to life as the Torah. “The day of the rains is as great as the day on which the Torah was given” (Babylonian Talmud, Taanit 7a). Just like water, the Torah is the core component of our identity as a people and as individuals. It has held us together along generations. Just like a human being

16 | MASORTI cannot survive more than three days without water, he cannot spend more than three days without studying the Torah, and we study and teach it with both heart and soul all our lives.

Water dissolves to be able to create anew. The Midrash tells us that on the 17 day of Cheshvan Noah's flood started, the earth was flooded with water and all life ceased to exist. But the Divine purpose was not destruction per se, it was rather to offer humankind and the Earth a second chance, to be reborn in purity. Similarly, when we dive in the waters of the –the ritual bath- we symbolically dissolve the things we no longer want in our lives and when we emerge, we are reborn to a « new life, where all possibilities are open. In water, we feel when we dive in the connected to a condition of extreme power where our own world waters of the Mikveh is yet to be created. –the ritual bath- we Water is life and with it everything blooms. symbolically dissolve The 7th of Cheshvan, in the in Israel we start to recite the the things we no longer prayer that asks for rain: “Ten talumatar” (, Taanit 1:3), and want in our lives. it is the month in which the rainy season starts. Human beings sow and confidently wait for rain to fall and water the soil and make the fruit of the earth grow. In essence, we are made of water » and live off it: over 75 % of our body and our world are water. Sadly and paradoxically, the world is facing a growing crisis of water and essential values. One of the major current causes of disease and death, conflicts and wars is drinking water shortage. In the face of such tragedy, the biblical prophets (Yeshayahu 55, Amos 8) urge us to seek a way whereby all those thirsty for water and Torah can quench their thirst.

| 17 ROSH CHODESH

Cheshvan is the month to understand that man's actions affect our world; it is a month to raise our eyes to heavens and our prayers to G'd –the true source of all life and blessing- “makormayimchaim” (Yirmiyahu 17: 13). Cheshvan is the month to turn “mar” into “mar” –bitter to sweet, sadness to joy, as did Moshe in Marah ( 15), when bitter water became sweet, the water of life.

Chodesh Tov « Human beings sow and confidently wait for rain to fall and water the soil and make the fruit of the earth grow. »

18 | 03 KISLEV ROSH Chodesh As seen by Masorti women What is the meaning of light, oil and fire? by Rabbi Claudia Kreiman Israel

Kislev is the month of . For many, Hanukkah is fraught « with spiritual meaning, and it's interesting to think that this What is the meaning of historical, extracanonical festivity, not contained in the Bible, is light, oil, and fire? Light one that has become central in Jewish identity. At the time of the pushes away the Talmud our sages attached a deep meaning to Hanukkah, darkness. Light currently perceived in every home, when we light the candles of the hanukkiah. symbolizes the possibility of seeing The Tractate Shabbat (Talmud), page 21, asks: What is Hanukkah? beyond the limits, light (ma hiHanukkah?). Although historically the celebration of this makes it possible for us festivity is connected to the Maccabean victory -of a minority over to see, and be present. a majority- the answer of our sages relates to the well-known miracle of the oil. Story advices us to question the meaning of the » candles, and of this miracle. What is the meaning of light, oil, and fire? Light pushes away the darkness. Light symbolizes the possibility of seeing beyond the limits, light makes it possible for us to see, and be present. Light offers us the possibility to communicate, to connect with others,

20 | MASORTI our beloved, our neighbors, and fellow men. Light also represents our identity as Jews.

The act of lighting the hannukiah is one of identification. One of the Hanukkah traditions is to place it by our windows, or even our doors. Its reason relates to the notion of pirsumanisa proclaim and publicize the miracle. Publicizing the light means publicizing and celebrating our Jewish identity. This notion is also found in one of the messages about Pesach and the common mitzvah of . The Torah tells us in Exodus that the night before leaving Egypt, the people of Israel marked their doors with the blood of the sacrifice; this act of identification saved them and « freed them from slavery. TheMezuzah is a symbol of Jewish life that reminds us that every time we enter and leave our homes, it Its reason relates to the is our duty to act in a certain way and live according to the notion of pirsumanisa teachings of our tradition. proclaim and publicize the miracle. Publicizing Although in the Southern Hemisphere Hanukkah is celebrated in the light means the summer, in the longest days of the year, it is interesting to think of Hanukkah as a festivity celebrated in winter, the shortest publicizing and days of the year. The lighting of the candles is connected directly celebrating our Jewish to the experience of darkness and the fear we feel in those short identity. winter days, as a symbol of “lighting our identity”, it helps us to grow in spirit and illuminate our life, the life of our fellow men, and bring more light into this world. May the month of Kislev, and » Hanukkah, be a celebration of light and blessing for all of us.

Hanukkah Sameach!

| 21

04 TEVET ROSH Chodesh As seen by Masorti women Between light and darkness; between silence and celebration by Rabbi Silvina Chemen Argentina

Hanukkah always falls at the beginning of the month, Rosh « chodesh Tevet. We all know Hanukkah, the festival of lights and in Medinat Israel, 10 commemoration of the victory of the Jews over the Greeks with Tevet is designated Yom the rededication of the Second Temple, which runs from the 25 day of Kislev to the first days of Tevet. haKaddishhaKlali; we remember in our Every day of Hanukkah we light a new candle in the hanukkiah, to prayers all those who learn the value of enhancing sanctity, our opportunity to increase brightness. However, only several days after the celebration comes died in an unknown the 10th day of Tevet, a day of to commemorate the time date or place. when Babylonians besieged Yerushalayim during the First Temple era. The siege lasted three years and marked the “beginning of the end” of the destruction of the city and our people's exile. » Nowadays, in Medinat Israel, 10 Tevet is designated Yom haKaddishhaKlali; we remember in our prayers all those who died in an unknown date or place. Many persons use the day to remember the victims of the Shoah.

24 | MASORTI

Stories of women related to month Tevet

Yehudit The book of Yehudit has not been included in the Hebrew biblical canon. However, it appears in the Septuagint, Greek of the Bible, used by the Hellenic Jewish community. The Catholic Bible was based on the Septuagint, that being the reason for the inclusion of the book of Yehudit in the Old Testament. It is unknown why the book was not included in the . Perhaps it was originally written in Hebrew or Aramaic. It probably dates back to the time of the . In the book, Nabuchodonosor (Nebuchadnezzar),reminds us of Antiochus Epiphanes who wanted to impose his Hellenistic culture on the Jews. « The book of Yehudit has Yehudit is the heroine of this historical fiction, which happens under the rule of Nabuchodonosor (Nebuchadnezzar), presented not been included in as the King of the Assyrians. Holofernes, the chief captain of his the Hebrew biblical army, conquers numerous cities and towns, whose inhabitants canon. However, it consider Nabuchodonosor their god. Holofernes approaches Yerushalayim and blocks the water of the fictitious city of Bethulia. appears in the After thirty four days of siege, the elders of the city decided to wait Septuagint, Greek five more days to see if G'd would help them before surrendering. translation of the Bible, To that point, the action is in the hands of men, and right then used by the Hellenic Yehudit appears, presented as coming from a 16-generation male lineage dating back to Yaacov, Israel. Yehudit sends her servant to Jewish community. fetch the elders and gives a long speech in which she reproaches them for their distrust and their implicit blackmailing G'd. Their answer is condescending, “But now, since you are a devout » woman, pray for us that G'd may send rain to fill up our cisterns. Then we will no longer be fainting from thirst” (Yehudit 8:31). Yehudith is not impressed: “Listen to me! I will perform a deed that will go down from generation to generation among our

| 25 ROSH CHODESH

descendants” (Yehudit 8:32). And she starts praying to the “G'd of the lowly, helper of the oppressed, upholder of the weak, protector of the forlorn, savior of those without hope (Yehudit 9:11), “[...] and made herself very beautiful, to entice the eyes of all men who might see her” (Yehudit 10:4), went with her servant to the Assyrian camp, persuaded Holofernes that she had deserted and made him fall in love with her. Her statements are figurative, cunning and ironic: “G'd has sent me to do something with you that will amaze everyone in the entire world who hears about it” (Yehudit 11:16). Three days go by before the right moment comes. When Holofernes gets drunk, she cuts off his head and returns to Bethulia. When the Assyrians discover the murder, they panic and the Israelites attack them. Yehudit continues to advice on military « strategy to defeat the Assyrians. People pay homage and thank Yehudit does not appear her; she praises G'd. She lived to one hundred and five. The book as someone with a ends as follows: “As long as Yehudit lived, and for many years after her death, no one dared to threaten the people of Israel” (Yehudit weak character, rather 16:25). The victory by the weak highlights the power of the G'd of the contrary, she reveals Israel. However, Yehudit does not appear as someone with a weak courage and strength in character, rather the contrary, she reveals courage and strength in a surprising combination of initiative and pity, wisdom and a surprising impertinence. As do other Bible heroines, she uses charm, lies and combination of initiative manipulation to defeat. However, her role is much more relevant and pity, wisdom and both in action and in prayer, and her decision to remain alone reinforces her independence. Her message is not to lose hope, impertinence. even in the face of adversity.

The readings of the Torah at the end of Bereshit –precisely during » the month that we are studying- mention two women who were silenced in history. The month gives them back their role in the story: G'd answered 's prayer, and she became pregnant and bore Yaakov a fifth son. Leah said, “G'd has given me my reward, because I gave my slave to my husband; so she named her son

26 | MASORTI

Issachar. Leah became pregnant again and bore Yaakov a sixth son. She said, G'd has given me a fine gift. Now my husband will accept me, because I have borne him six sons; so she named him Zebulun. Later she bore a daughter, whom she named ” (Bereshit 30:17-21).

Dinah Generally no one teaches –because it is not to be mentioned - about the only daughter of the third patriarch. Her name is Dinah. The daughter of Yaakov, his wife Leah, whom he did not want but was imposed on him. A girl was born and the mother gave her a name. Differently than with all the other offspring who receive their name with a purpose or for some reason, the name Dinah has no explanation. She is the first woman in the biblical text who « was raped. The Hivite prince took her by force, as is written: “One Differently than with all day Dinah, the daughter of Yaakov and Leah, went to visit some of the other offspring who the Canaanite women. When Shechem son of Hamor the Hivite, who was chief of that region, saw her, he took her and raped her”. receive their name with (Bereshit 34:1-2). Dinah does not utter a word in the single chapter a purpose or for some that tells her story. She is sexually abused but she is also the victim reason, the name Dinah of other type of abuse. The result is the disappearance of her name, her story and her lineage from the history of a people. Her has no explanation. She father found out and kept still. Dinah's brothers Shimon and Levi is the first woman in the decide to avenge her and devise a strategy to decimate the rapist biblical text who was and his family. And they do. They kill all of them. And Dinah disappears from history. She never said anything. And after that, raped. she was never again mentioned.

Rashi, author of the biblical and Talmudic medieval commentary, » blames Dinah for having provoked the rape with her behavior. At the beginning of chapter 34 it says: “and Dinah went out”; and women were not to leave their chambers. Maimonides, the medieval Jewish philosopher remarks that “the honor of the

| 27 ROSH CHODESH

princess is staying inside”. Dinah went out, did not abide by the codes, and deserved the dishonor –which is protected by staying “inside”.

Centuries had to go by before someone decided to give Dinah back her voice, and do justice about a story that condemned her twice: at the time of the rape and after the seclusion of her entourage. Mirah Magen, a contemporary Israeli writer wrote a first-person story called “I am Serach's aunt and was my aunt”. [1]

The author gave that title to her story because she considers that someone has lost the right to cry, to belong and have hopes, she « loses her own name. Her identity is deleted, and her name erased for Israel. Magen does not call her Dinah, but “Shemisha”, the one who “I prayed so hard for the was used, who recovers her voice and talks to her brothers Shimon only tears I shed to and Levi, who then perpetrate revenge, and demands that they give come back so that I can her back the honor that was taken from her in the eyes of the family. cry one more time… ” Let's hear what Dinah says in Mirah Magen's words: “… when Shechem arrived and did what he did, I had no woolen rag to bite and my scream was strong and painful. I prayed so hard for the only » tears I shed to come back so that I can cry one more time… Now Shimon and Levi, who are close to the end of their lives, I've come here to claim my name. They shall stand in the center of the town, and announce to my family and my community “She will no longer be called Shemisha, the one who was used, but Dinah, the daughter of Yaakov. Shimon heaved a sigh in amazement and asked me: - Why today? - Because the time has come for my name, that was stolen from me, to be given back. - If you had not gone out to visit the Canaanite women, that pagan would not have seen you, nor desired you, nor done what he did to you.

28 | MASORTI

- Shimon, you were young back then, and you have grown up, but it seems that you have gained no wisdom. What are you scolding me about? After all, had you been a single son among 12 sisters you would also have gone out to find friends among the Canaanite men. - But you were a woman, your honor resided inside the house. - My honor? My honor was taken from me together with my virginity, and returned in love… I am only asking you to give me back my name… - You were once Dinah, until you were used by that pagan and you became “the one used”. - That man loved me and he paid for me with his foreskin and you came, treacherously, and robbed him of his life. « - He turned you into a whore, and you are sorry for him? asked Levi - But that man loved me and you and your brother killed him for “I left with a lump in my the passion that preceded his love… throat, still filled with Levi got up, enraged, dried the sweat off his face, with his tears. My feet left a forearm… and said: “Just like the sun does not turn at noon to go back to its home in furrow between the the east, the acts cannot be turned back. Go home, woman! cotton plants… walking I left with a lump in my throat, still filled with tears. My feet left a to a place where I could furrow between the cotton plants… walking to a place where I could cry. I walked with them to make my voice heard among the cry. I walked with them noise of crowds that will cover the cries that I need to be myself to make my voice heard once again…” among the noise of Serah bat Asher crowds that will cover ” The sons of Asher: Imnah, Ishvah, Ishvi and Beriah. Their sister the cries that I need to was Serah…” This is how the existence of a granddaughter of be myself once again…” Patriarch Yaakov is introduced in the Bible, Bereshit 46:17. Serah, the sister of the sons of Asher. And later, we find that same name in Bamidbar 26: “G'd said to Moshe and Eleazar son of , the » priest, “Take a census of the whole Israelite community by families—all those twenty years old or more who are able to serve

| 29 ROSH CHODESH

in the army of Israel.”…The descendants of Asher by their clans were: through Imnah, the Imnite clan; through Ishvi, the Ishvite clan; through Beriah, the Beriite clan;and through the descendants of Beriah: through Heber, the Heberite clan; through Malkiel, the Malkielite clan. Asher had a daughter named Serah.These were the clans of Asher; those numbered were 53,400”. And finally, at the end of the Tanach, DivreiHayamim 7:30: “The sons of Asher: Imnah, and Ishvah, and Ishvi, and Beriah, and Serah their sister.”

What we see is that the existence of Asher's daughter cannot be denied, although only her personal data is provided and no « offspring is mentioned. However, the Midrash –the unofficial story as I like to call it- contains much more information about her: “Serah received from “Serah lived through the generations of Yosef and Moshe. Never Abraham, Yitzhak and tasted the savor of death and walked into Paradise alive”. YalkutShimoni 2:367 Yaakov and her father Asher the secret of ”Yosef sent his brothers to bring the house of Yaakov to Egypt redemption. When because of the famine in Canaan. They had to find a way to tell Yaakov, their father, that Yosef was alive. They asked Serah, who Moses announced to was seven, to play the harp for Yaakov and sing the words “Yosef is the people of Israel “G'd alive”. Serah graciously did so and when Yaakov understood what shall redeem you”, she was saying, in tears he asked: Is this true? Serah assured him it was and her grandfather blessed her: “May death never prevail over Serah declared: He is you, for you have revived my spirit”. the man who will Sefer Ha-Yashar, Parashat Vaigash: redeem Israel in the ”Serah received from Abraham, Yitzhak and Yaakov and her father future from Egypt, for Asher the secret of redemption. When Moses announced to the thus did I hear.” Pirkei people of Israel “G'd shall redeem you”, Serah declared: He is the man who will redeem Israel in the future from Egypt, for thus did I de Rabbi Eliezer 48. hear.” Pirkei de Rabbi Eliezer 48. » “But whence did Moshe Rabenu know the place where Yosef was 30 | MASORTI buried? — It is related that Serah, daughter of Asher, was a survivor of that generation. Moshe went to her and asked: 'Do you know where Yosef was buried?' She answered him, 'The Egyptians made a metal coffin for him which they fixed in the river Nile so that its waters should be blessed”. Moshe went and stood on the bank of the Nile and exclaimed: 'Yosef, Yosef! the time has arrived which G'd, swore, "I will deliver you", and the oath which you imposed upon the Israelites has reached the time of fulfilment; if you will show yourself, well and good; otherwise, behold, we are free of your oath. Immediately Yosef's coffin floated on the surface of the water..” MasechetSotah 13 a.

For some communities Serah became the symbol of healing and miracles: “Despite the Talmudic tradition that Serah was given « immortality, the of the city of Isfahan believed that Hanukkah, the festival this biblical character had actually lived amidst them until she died in a big fire in the synagogue in the 12th century. Her mausoleum of lights, has a special was a major pilgrimage site for the Eastern Jewish community, meaning for and Serah is still a popular name among women in Kurdistan. In women.Some legends our generation, the Israeli storytellers still tell many tales about the many miracles made by Serah, as it is said, like curing the sick and say that it was women's saving the Jewish community from bad decrees, as did Queen doing to consecrate the Esther”. (In ”A Lady of Legend- Serah Bat Asher. Dr. Marc Bregman- Temple with unusual Associate Professor of , HUC-JIR/). enthusiasm. Jag Habanot: el festival de las hijas Hanukkah, the festival of lights, has a special meaning for » women.Some legends say that it was women's doing to consecrate the Temple with unusual enthusiasm. Other stories say that women have a special connection to Hanukkahrelated to the heroine of the book of Yehudit. As an apocryphal book of the Bible, it has exactly the same status as the books of the Maccabees that tell the story of Hanukkah. The Jewish tradition (without too

| 31 ROSH CHODESH

much of a historic basis except for the similarity between both stories) links this victory to the Maccabean uprising. Yehudit, often represented on medieval menorot. Yehudit represents women's heroism along the . In North African countries, the seventh night of Hanukkah is the night of Yehudit's victory and is called Hag HaBanot, the festival of daughters, celebrated on the new moon of month Tevet, the sixth or seventh night of Hanukkah. In countries like Algiers, Libya, Tunisia and Morocco, Hag HaBanot involves special customs. Women attend the and touching the Torah pray for their daughters' health. Mothers give presents to their daughters and beaus give presents to their fiancées. Elderly and young women get together to dance.

According to ”SeferYetzirah”, each Jewish month has its own color, letter, tribe, organ, horoscope and human sense. Tevet's color is blue, the tribe is Dan, the human sense is rage, the letter is Ayin, the horoscope is Capricorn and the organ is the liver.

Our task in Tevet is to fight our own rage, transform negative anger into a positive force.

¡Chodesh Tov!

[1] Serah is the daughter of Asher, one of the sons of Yaakov; no heirs or right to inherit are mentioned. And Rachel, Yaakov's second wife was the one who suffered her father's decision to exchange her for her sister Leah.

Bibliography: Isha, Dictionnaire des femmes et du judaisme- Rab. Pauline Bebe La Mujer en el Judaísmo - EthelBarylka: http://es.scribd.com/doc/7240683/La- Mujer-en-El-Judaismo - Tradition and Innovation: http://www.ritualwell.org/

32 | 05 SHEVAT ROSH Chodesh As seen by Masorti women TuBishvat: woman and nature from a feministic Jewish perspective by Rabbi Daniela Szuster U.S.A.

It is written in the Mishnah: “The school of Hillel says the fifteenth « of Shevat is the beginning of the planting of trees”. [1] Our tradition The Earth or nature is to celebrate the new year of the trees on 15 Shevat stems from compared to a mother that text. In Israel trees are planted on that day; also in the diaspora, a Seder (special dinner) is organized with different types that conceives, of fruit. It is also customary to go out on picnics, strolls, and other nourishes, feeds us and outdoor activities. It is a day to reconnect with nature and reflect takes care of us. The on it. For a long time, in the Western culture woman has been Torah tells us in linked to nature. In different cultures the expression “mother earth” Bereshit that man, is used, for instance “pachamama” for the Andean native people. In many languages it is presented with female connotations. Adam, was created Actually, in Hebrew “Adama”, earth, is a female noun. The Earth or from Adama, the earth. nature is compared to a mother that conceives, nourishes, feeds us and takes care of us. The Torah tells us in Bereshit that man, » Adam, was created from Adama, the earth. [2] Are these metaphors and associations with nature really positive and beneficial? They can be very poetic and depict very beautiful images but they hide certain roughness, segregation and prejudice. Firstly, a major part of the Western philosophy has been built on

34 | MASORTI the basis of dualistic and essentialist theoretical notions, which involve dividing the world and humanity in two large groups, with fixed, antagonistic and exclusive individualities attached to each of them. Thus, philosophers like Plato, Aristotle, Rousseau, Descartes and others formulated categorical conceptual divisions, e.g.: culture/nature, reason/emotion, human being/animal, man/woman, white/black, and heterosexual/homosexual. We are the result of dichotomous thinking where variety and nuances disappear and seeing both parties of the pair on equal grounds becomes impossible. Thus, pairs work hierarchically, the first one as the superior and domineering, and the second as the subordinate and oppressed. We fortunately live in a time when other proposals or « possibilities defy these rigid, categorical, extremist and fixed positions. So, looked at from this perspective, the woman is the Are these metaphors subordinate member of the pair; she is on the side of nature and and associations with emotions, while the man is on the side of culture and reason. The nature really positive connection between woman and nature arises from her and beneficial? They submissive role and has led to disastrous consequences. can be very poetic and Secondly, as posed by different female thinkers engaging in depict very beautiful ecofeminist philosophy, there is a close link between woman and nature because of the way in which society has treated both: “… images but they hide the historical and causal ties between the domination of women certain roughness, [3] and nature are based on conceptual domination structures…” segregation and Nature is exploited, degraded and violated, as has been the case prejudice. with women along centuries, just for being women. Ecofeminists pose that the same type of logic used to justify the domination of human beings because of gender, race, ethnicity or class is also » used to justify the domination of nature. [4] This suggests another negative association between woman and nature, from her vulnerability, insecurity and marginalization, and the power and oppression to which she is subjected.

| 35 ROSH CHODESH

About these links, Jewish tradition presents different sources that on one hand urge us to take care of and preserve the nature that surrounds us: “Now Adonai took the man, and He placed him in the Garden of Eden to work it and to guard it”, [5] and on the other to respect and love all human beings, since all were created in the image of G'd: “love your neighbor as yourself…”, [6] ”So G'd created mankind in his own image, in the image of G'd he created them; male and female he created them”. [7]

Among other sources there is a Midrash that is very cautious about the irreversible damage human beings can cause to the planet: “When G'd created the first human beings, G'd led them « around all the trees of the Garden of Eden and said: Look at My works! See how beautiful they are—how excellent! For your sake I as posed by different created them all. See to it that you do not spoil and destroy My female thinkers world; for if you do, there will be no one else to repair it.” [8] engaging in ecofeminist In our tradition, we can find yet another connection between philosophy, there is a woman and nature. In Bereshit G'd forbade Adam to eat of the Tree close link between of Knowledge of good and evil. [9] Chava, the first woman defied the woman and nature prohibition and through her contact with nature she gave knowledge to humankind. By eating that fruit, she became different because of the way in from other species, and self-aware and responsible for her actions. which society has Since then, thanks to the bravery and courage of a woman, the treated both. mother of humankind, a deep and transcendental change has marked human beings, the paradox being that Chava implanted knowledge in the world and then Adam's descendants, for hundreds » of years prevented Chava's descendants from having access to it. The Torah reminds us in Devarim: ”Ki Haadametzhasadé”, [10] individuals are like trees in a forest. explains: ”Every person is a tree” [11] What is the purpose of this passage? That we should always remember that persons are like trees and trees are like people: our

36 | MASORTI lives intertwine. Just as we must preserve nature we should respect our fellow human beings, beyond gender, ethnicity, sexual identity or color. There must be a close link between trees and human beings, and between all human beings to really live in harmony with the environment.

May this metaphor, more comprehensive than dichotomous and discriminative ones, counsel us to look after ourselves, protect and not destroy, or exploit or mistreat us, as has been the case for years in the relationship of women and nature. In the month of Shevat and TuBishvat let us celebrate and dignify life, respect and equality for all the human beings who live on the planet, without essentialist dichotomies or unbending hierarchies, to succeed in valuing variety « and nuances, and not only the opposite extremes. Let us enjoy and benefit with the fruit from the trees, nature and all human beings. Just as we must

Chodesh Tov! preserve nature we should respect our fellow human beings, beyond gender, ethnicity, sexual

[1] MasechetRosh Hashana 1:1. identity or color. [2] Bereshit 2:7. [3] Karen J. Warren, Filosofías ecofeministas: un panorama general, 2004, Editorial Icaria, page 14. » [4] Idem., page 69. [5] Bereshit 2:15. [6] 19:18. [7] Bereshit 1:27. [8] KoheletRabah 7, 28 [9] Bereshit 2:17. [10] Devarim 20:19. [11] Rashi onDevarim 20:19.

| 37

0AD6AR ROSH Chodesh As seen by Masorti women Aboutspins and spirals By Rabbi Karina Finkielsztein Argentina

My song/twirls with the moon/ twirls with the sun/twirls with the « Earth… The calendar spins/the season changes/every spring flowers Mystery in the lips of will come back… leaving their color in the hands of my clock… When it ends it starts over/and here it stays, once again...[1] women, blessing the time, bringing renewal We conceive time as a circle, it ends and starts over. The new beginning offers renewal. With the beginning of each month, come to their life, their family a new moon and the blessing of renewing with it. As our sages and their beloved ones, taught us in the Talmud, Treatise 42a: “Blessed is he who A new twirl, a new renews the months” … he said: Our women also recite the blessing. As (Rabbi Yehuda) taught: Baruch- Blessed are You, our G'd, King of month, a new moon, the Universe, Who by His word created the heavens, and by the Adar. breath of his mouth all their hosts- the sun, the moon and the stars- He set for them a law and a time, that they should not deviate from their task.. And to the moon He said that it should renew itself as a » crown of beauty, as they are destined to be renewed like it. Blessed are You G'd, Who renews the months". Mystery in the lips of women, blessing the time, bringing renewal to their life, their family and their beloved ones, A new twirl, a new month, a new moon, Adar. SeferYetzirah [2] teaches us that the moon of Adar relates to the letter Kuf, (÷) ”a letter that goes down to

40 | MASORTI the depths” the place where true laughter and happiness come from. Adar invites us to delve deeper into the sources of laughter and happiness, human beings' most powerful engines. In Adar we celebrate , joy sinks in to celebrate life. Our sages, be their memory blessed, devised a story for each festivity. Every year we read them again, with our minds open to teachings that renew themselves in us. In Purim, it is Meguilat Esther. Everything is very mysterious, the story and the festivity customs. It is written in Devarim: “VeAnochi aster astirpanaivaiom Ahu- And I will hide my face that day”. The sages teach us that “that” day means Purim, the day in which we have to show what is hidden, reveal what is hidden deep down. Meguilat Esther describes a society that embarrasses women and oppresses the weak. In the first scene, king « Achashverosh marked the third year of his reign with a banquet for This is the festivity to men. Everybody was invited. Vashti, the queen, organized another banquet for women. The first conflict that appears in the story is a take on other identities; fight between the king and the queen, because she does not we dress up to then answer his call. Generations of interpreters have tried to explain the remove our masks and meaning of the queen's “no”: that the king asked her to come naked, that horns had grown on her head and she did not want to be seen see ourselves face to like that. The Meguila does not go in depth into her “No” but rather face. on the king's reaction. Achashverosh becomes enraged and calls his ministers to assess the situation. Vashti disappears. The second conflict, the crux of the story involves two “powerful” men, Haman » and Mordechai and their struggle to prove who is the strongest, at all costs, even the existence of a people or the life of the whole family. Both scenes convey the same message: Vashti confronts the king and says I am NOT coming. Mordechai confronts Haman and says I will NOT kneel. In both cases there are consequences. Might is right, might is the most powerful, mockery and desertion are the visible plot of the story. “And Esther told Mordechai: get all the Yehudim of Shushan and fast for me for three days…”

| 41 ROSH CHODESH

Esther starts her transformation; she is no longer the beautiful woman chosen by the king to replace Vashti and plays an active and creative role in her reality. Everything can change; you only need to start treading along the road. “The fourteenth day of the month of Adar… a holiday for feasting and celebration.As the time when the Jews got relief from their enemies, and as the month when their sorrow was turned into joy and their mourning into a day of celebration. He wrote them to observe the days as days of feasting and joy and giving presents of food to one another (sharing with them) and gifts to the poor“. (Esther 9:19-20, 22). This is the festivity to take on other identities; we dress up to then remove our masks and see ourselves face to face. We read a story that speaks of our society and our individual attitudes. Esther returns « to tell us that the deepest happiness and the frankest laughter appear when we share with others, offering something with love. Adar invites us to open Joy is attained by working on our violent, aggressive, xenophobic, authoritarian and arrogant part. Proving our “power” by sharing, not our eyes and see what by competing, and socializing the good in us. Creating and being a is hidden behind the part of networks that support, embrace and contain. Allowing the veil, to ask again who best of us to surface in everything we do throughout our lives. A moon ends its cycle and another one begins its journey. The letter we are through our kuf leads us inside ourselves, to the depths, to seek the best. Adar actions and invites us to open our eyes and see what is hidden behind the veil, to ask again who we are through our actions and achievements together with others. Find ourselves laughing with our friends, being » happy with an open hand, in the depth of a sensitive heart. My song/ twirls with the moon/ twirls with the sun/ twirls with the Earth… When it ends it starts over/ and hereit stays, once again...[1] Blessed be he who created the moon for us to renew ourselves with her. Chodesh Tov!

[1] Mariana Cincunegui;”Canción redonda”, In: Alasmanadalas. Track 2. Argentina. 2008 [2] SeferHayetzira 5:16.

42 | 0NIS7AN ROSH Chodesh As seen by Masorti women Longing for redemption by Rabbi Judy Nowominski Argentina

At the beginning of his commentary on the Torah, Rashi, on the « basis of the famous interpretation of Rabbi Yitzhak remarks that Rosh Chodesh in Rosh chodesh is the first mitzvah bestowed on the people of Israel. biblical times was a day “G'd said to Moses and Aaron in the land of Egypt, This month shall of joy, people would get be for you the beginning of months. It shall be the first month of the year for you”. (Exodus 12: 1-2). The first precept that the together for different children of Israel received as a nation appears in this verse, i.e. to acts. The celebration consecrate the months. The first day of the new moon and from also involved families there on, they should count the remaining days of the month and and included festive the festivities. The children of Israel were freed from oppression in meals and leisure. Egypt to serve G'd and abide by his precepts and this stage started when they were still in Egypt, at the beginning of Nisan. This » marks the beginning of freedom allowing them to govern and dominate time and thus consecrating it. The quest for liberation starts on the first day of Nisan, and in the second year, that same day in Rosh chodesh, redemption in the desert is completed.

Rosh chodesh was really special, so much so that only on that day and Shabbat the gateway to the inner courtyard of the Temple

44 | MASORTI would be opened. “This is what G'd says: The east gateway of the inner courtyard will be closed during the six workdays each week, but it will be open on Shabbat and the days of new moon celebrations… the common people will bow down and worship G'd in front of this gateway on Shabbat and the days of new moon celebrations”. (Yechezkel 46: 1 and 3).

In biblical times it was a day of joy, people would get together for different acts. The celebration also involved families and included festive meals and leisure. Apparently, since the olden days the women of Israel did not work on that day and there are « indications that it was above all a festivity for women. According The one she announces to a famous story written in the Talmud, Myriam prophesied the birth of Moshe to his parents, and that he would redeem Israel. arrives before the And that is why she stands there looking at and watching over the redeemer as can also be child. Staying there was a way to ensure that the prophesy would seen in the case of become true. Being responsible for Moshe, not only as his older prophet Eliyahu ... That sister, she fulfills a more important role, she is the one who is why we place announces his birth. Myriam proves that bringing children into this Eliyahu's glass on the world is not merely a biological fact. It is an undeniable practice to table at the Seder; we bet on a future. The one she announces arrives before the redeemer as can also be seen in the case of prophet Eliyahu who wait for him to comes to announce redemption. That is why we place Eliyahu's announce the arrival of glass on the table at the Seder; we wait for him to announce the the Messiah. arrival of the Messiah. Although Myriam is not the one to redeem, she announces redemption and is involved in its realization, she » gets things ready for it to happen. Myriam's look and faith are very important. We learn that for things to come true we must believe in them. Myriam, the midwives Shifra and Pua, Yocheved, Moshe's

| 45 ROSH CHODESH

mother, Bitia, the Pharaoh's daughter and all the women of Israel represent the desire for redemption.

If Rosh chodesh is a celebration associated to women, in particular Rosh chodesh Nisan offers several ideas and proposals.

It contains faith, hope and decision for the miracle to happen. The belief goes that even the moon that sometimes is out of sight may play a decisive role. It was in that month that Myriam the prophetess and the rest of the women of Israel smiled and saw their own renewal and that of their families. Although the customs « and rituals of Rosh chodesh dwindled in the times of the Second Temple, we currently add prayers and in the , and If Rosh chodesh is a the reading of the Torah also varies. Sadness and fasting are celebration associated forbidden. to women, in particular Rosh chodesh Nisan In our tradition Rosh chodesh is a day of celebration and rejoicing. offers several ideas and Chodesh Tov! proposals. It contains faith, hope and decision for the miracle to happen. »

46 | 08 IYAR ROSH Chodesh As seen by Masorti women The month of redemption by Rabbi Graciela de Grynberg Argentina

Every month, when the moon is new, a new month starts and « offers us the chance for a mini-celebration, to start anew and ask Manna provided not G'd for a new month filled with blessings, health, love, a job, only physical but also family, friends and spirituality. Iyar is a month of transition; it is spiritual nourishment. It between Nisan, the month of Pesach, of freedom and of dreams- come-true, and Sivan, the month of , the month of the tasted differently to giving of the Torah. Iyar is the month when the Jewish people each person and not started to wander in the desert, after leaving Egypt and before more than what a receiving the Ten Commandments. person and their family Also, according to our sages, it is the month when manna started needed for the day to fall from heaven, feeding our people along its journey through the desert. Manna provided not only physical but also spiritual » nourishment. It tasted differently to each person and not more than what a person and their family needed for the day could be picked up because the next day it tasted bad. Picking up only what was needed taught our people to trust in G'd and understand that they would not be left without food; the next day there would be more. Thus, G'd always helps, each time the people need him.

48 | MASORTI

Each month has its own letter of the Aleph bet, for Iyar it is Vav which represents the link between men and G'd, since the name of G'd contains that letter, showing us that he will never be far from his creation. Almost all the columns of the Torah start with that letter, teaching us that we cannot separate the people of Israel from the Torah, since it is the spiritual nourishment of every Jew, just like manna. And it is not by chance that Yom Haatzmaut, the State of Israel's Independence Day is celebrated in Iyar.

In Pesach we go from individual to physical freedom and in Yom Haatzmaut from collective to national freedom. On May 14, 1948, 5 Iyar 5708, a new Rosh chodesh started for the Jewish people. « The Independence of the State of Israel is without a doubt the In Pesach we go from greatest Jewish creation of the 20th century. For 2000 years every individual to physical Jew longed for, desired and dreamt of a Jewish State in Israel. The dream came true on 5 Iyar. Along many generations we had to freedom and in Yom fight against many enemies, many Mitzraims, many Egypts that Haatzmaut from prevented us from owning our land, or live in absolute freedom. collective to national Today, we are free men and women, we have our State. As Chaim freedom. NachmanBialik wrote: “We are the last generation of slaves and the first generation of freemen”. A miracle come true, and we are its » witnesses.

In Israel Yom Haatzmaut is marked not only in homes with happiness and joy, but mainly in the streets, celebrating the achievement paid with efforts and many lives. That is why, before starting Yom Haatzmaut we remember the casualties of different wars and attacks against our people and freedom. Yom Hazikaron is commemorated with broken hearts, for those who gave their

| 49 ROSH CHODESH

lives for this small piece of land. Rosh chodesh, and particularly Rosh chodesh Iyar, the month of redemption, fills us with joy and thanks for having been part of the miracle called State of Israel.

May we rejoice from our hearts in Rosh chodesh Iyar and in those to come, opening our hands and hearts to all the peoples who feel that freedom is the most valuable good.

Chodesh Tov! « Rosh chodesh, and particularly Rosh chodesh Iyar, the month of redemption, fills us with joy and thanks for having been part of the miracle called State of Israel. »

50 | 09SIVAN ROSH Chodesh As seen by Masorti women Naomi and Ruth: a narrative by women by Rabbi Sandra Kochmann Israel

On the sixth day of Sivan we celebrate Shavuot, to commemorate « the giving of the Torah on Mount Sinai and the harvest of bikurim, Both celebrations are the first fruit that was taken as offering to the Temple of two of the reasons why Yerushalayim. Both celebrations are two of the reasons why we read the book of Ruth in this festivity. Her story took place at the we read the book of time of the harvest of barley and Ruth is considered the first Ruth in this festivity. person who chose to be a member of the people of Israel and Her story took place at accept the faith in its G'd, its laws and the commitment to the the time of the harvest common fate, despite having been born in a foreign people. of barley and Ruth is “Meguilat Ruth” –the scroll of Ruth– is one of the two books of the considered the first Bible (together with the scroll of Esther) that carry a woman's name. person who chose to be It seems only natural that the book of Ruth is named after the central character of the story, but some Bible commentators include a member of the people Naomi –Ruth's mother-in-law – as an equally central and relevant of Israel... character of the saga. In fact, both of them share in turns the main role of the story. One theory [1] proposes that the book of Ruth is » part of a certain “women culture”, i.e. a number of experiences lived and told by women, where roles, activities, functions and rules of behavior are described from a woman's perspective.

52 | MASORTI

This “woman culture” should not be seen as a separate world, because it is part of the narrative expression of a group that is generally mute or silenced within the male dominant culture. According to this theory, women were not only part of the chain of oral tradition transmission but they also wrote texts. Some suggest [2] that groups of women told popular stories to a female audience and the story of Ruth and Naomi was part of the repertoire of one of the women in the group, probably an elderly and wise woman, whose characteristics resemble those of Naomi.

This type of account intends to tell the story to get to women differently than in traditionally male stories. For instance, the story « of Naomi and Ruth breaks the biblical stereotype of two women as [3] Naomi and Ruth rivals , as is the case with and Hagar, Rachel and Leah, or Chana and Pnina. On the contrary, Naomi and Ruth represent a represent a model of model of mutual assistance and respect. They support one mutual assistance and another instead of competing and thus make an example and respect. They support prove how successful cooperation between women can be. To one another instead of attain their goal these stories present several feminine concepts instead of the traditional male ones, e.g. after her sons' death, competing and thus Naomi tells her daughters-in-law that they should return to their make an example and mothers' and not their fathers' homes; or at the end of the book prove how successful instead of highlighting the reality desired by Boaz and the men of cooperation between Bethlehem, to create a distinguished lineage with their name, the neighbors (also a group of women) describe the situation saying women can be. that “Naomi had a son” (Ruth 4:17), remarking that the importance of the child's birth is defined by the relationship with the » grandmother and not with the father.

The story of Ruth focuses on mutual company and personal fulfilment. The benevolence of G'd (hesed) is reflected in its characters. Boaz is called “ishgiborchayil” – “a mighty and

| 53 ROSH CHODESH

prominent man” (Ruth 2:1) and Ruth is called “eshetchayil” – a mighty and prominent woman” (Ruth 3:11) and both of them act with hesed, benevolence. This man, in his sensitive relation to these women is not afraid of them and does not feel a need to dominate. He wants to, and can take part sincerely and wholeheartedly in this mutual relation, even if it means having a child on behalf of another man to guaranty the continuity of that man's family in the land G'd promised to the people of Israel. A virtuous woman manages to recognize a virtuous man and start with him a relationship that will guaranty the continuity of her mother-in- law and her late husband's lineage, and her personal « security. As previously mentioned, although the “woman culture” looks at Ruth's story from a female perspective, it does not imply Shavuot is also called an absolute separation from the prevailing male tradition: the ”ZmanmatanToratenu”, woman still needs to be married to a man to ensure an the time of the giving of “untroubled” life from both a financial and social perspective, and our Torah. ”Our”, that is, only giving birth to a boy will guaranty the continuity of the descendants and the ownership of the land. belonging to the men and women of the Shavuot is also called ”ZmanmatanToratenu”, the time of the giving of our Torah. ”Our”, that is, belonging to the men and women of people of Israel. the people of Israel. We, both men and women were present at Sinai, and it was given to all of us. May all of us be able to receive it respecting our personal and gender differences, and thus confirm » our equality. ChagSameach!

¹ Dijk-Hemmes, Fokkelien van, ”Ruth: A Product of Women´s Culture?” In: A Feminist Companion to Ruth, edited by Athalya Brenner. Sheffield: Sheffield Academic, 1993. ² E.F. Campbell, Ruth (AB, 7; Garden City, NY: Doubleday, 1975), p. 19. ³ A. Brenner (ed.), A Feminist Companion to Genesis (The Feminist Companion to the Bible, 2; Sheffield: Sheffield Academic Press, 1993).

54 | 10 TAMMUZ ROSH Chodesh As seen by Masorti women Hemispheres by Rabbi Fernanda Tomchinsky-Galanternik Brazil

According to the Torah, the month of Tamuz is the fourth of the « year, considering Nisan is the first. Starting to count from Rosh In the Northern Hashana (Chodesh Tishrei), it is the tenth. As for our daily life, this Hemisphere, Rosh does not change anything, but if we think that the calendar and chodesh Tamuz comes the festivities were established in the Northern Hemisphere, we, in the South could consider the difference as something more with the summer significant. solstice, the longest day of the year. Therefore, In the Northern Hemisphere, Rosh chodesh Tamuz comes with days become shorter... the summer solstice, the longest day of the year. Therefore, days become shorter, adding sadness to the events that happen in that month. Tamuz brought with it the destruction of the Temple and » the arrival of enemy troops to Yerushalayim and suffering. Prophet Yechezkel (8:14) tells us women would approach the gates of Yerushalayim to weep for Tamuz. In the Southern Hemisphere we must relive the suffering; the date is close to the winter solstice, the longest night of the year, and the days start to get longer, bringing us joy. Tradition tells us that certain events happened then, for instance Adam and Chava were evicted from Gan

56 | MASORTI

Eden–Paradise, changing their life. Until then, their life in Gan Eden had been easy, they had everything… Now, outside, life is more difficult and we must work to get what we need. This leads us to the difficult dates, knowing that we are approaching a time of fear, when we face the unknown. Just like the destruction of Yerushalayim resulted in Judaism developing differently, more accessible to everyone, farther from sacrifices and closer to the heart of Tefillah, the eviction from Gan Eden led to fertility and life.

This Rosh chodesh denotes an important moment in the year, opening up new possibilities, by making the days shorter or « longer. It marks deep changes in nature and in our history as human beings and as a people. Perhaps the most difficult In the Southern mitzvothto comply with are those that tell us to be happy or to be Hemisphere we must sad, because there are no divisions inside. It is thus significant that relive the suffering; the the month that launches the time of tragedies brings with it the date is close to the longest days. winter solstice, the Every beginning of a month restarts a cycle; it is the time for longest night of the renewal. Because deep inside lie fertility, life and destruction, all at year, and the days start the same time. We should look inside and strike a balance in order to get longer, bringing to give the world our best. Those of us who live in the Southern us joy. Hemisphere, are blessed because we can see tradition from a different perspective. » Chodesh Tov!

| 57

1AV1 ROSH Chodesh As seen by Masorti women The pain of the people By Rabbi Sarina Vitas Argentina

This passage of the Mishnah is well known (Taanit 26): « ”Mishenichnas Av memaatimbesimcha”, which means that at the The benefits of the beginning of Av we should moderate our joy. The question that mourning mechanism comes up is: Why? should be analyzed, Numerous disasters afflicted the people specifically on Tisha b'Av even if we are (9 Av) - The divine decree ordering the people of Israel to wander in the sometimes unaware of desert for forty years as a consequence of the report of the them meraglim (spies). - The destruction of the First Temple by Nebuchadnezzar and the Babylon Empire in 586 BCE » - The destruction of the Second Temple of Yerushalayim by Titus (70 C.E.). - The fall of Betar fortress (135 C.E.). - The defeat of BarKochba, the massacre of his followers, and the siege of Yerushalayim by Hadrian.

Therefore our sages (Z”L) commanded people to grieve from the first to the ninth day of Av, and the 9th was instituted as a National day of mourning for the Jewish people.

60 | MASORTI

The benefits of the mourning mechanism should be analyzed, even if we are sometimes unaware of them: 1. Mourning entails deep respect and honor for a deceased person or a tragedy. It would be dishonest and ungrateful to forget the emotional bond with our beloved, or be indifferent to tragedy. The rite of mourning helps resolve this situation. 2. Mourning eases pain. Relatives vent the bitterness that grew inside them at the time of the tragedy. 3. Mourning helps relatives psychologically; they feel they are doing something. When tragedy strikes, nothing can prevent it; and we feel bad, « useless, belittled and in some cases even guilty. The act of When tragedy strikes, mourning helps us release the pressure. And the principle of the nothing can prevent it; Mishnah Taanit is reinforced through fasting and mourning on 9 Av. However, we tend to forget the remaining twenty one days. Rav and we feel bad, Chaim of Sanz said: “How is pain reduced? With joy! And that was useless, belittled and in the case after the deep sorrow of tragedy, death and exile; in Ancient some cases even guilty. Israel the custom was that on 15 Av “the daughters of Yerushalayim The act of mourning would go out in borrowed white clothes (not to embarrass those helps us release the who had no beautiful clothes) and dance in the vineyards” and “one pressure. who did not have a wife would turn to there to find one” (Talmud Taanit 31a). We also read in the Mishnah “There were no days as happy for Israel as the fifteenth of Av” (Taanit 30b-31a). »

How can we understand that the month when joy should dwindle contains the merriest day? How can the deepest sorrow and extreme happiness coexist? Perhaps one of the answers could be found looking at the sky, where a group of stars forms the shape

| 61 ROSH CHODESH

of a lion. The month of Av corresponds to the sign of Leo, in Hebrew Aryeh: Lion, the symbol of the tribe of Yehuda.

The Lion is the king of the jungle; it is affectionate, passionate, earnest and domineering. Its qualities help it rise with its power from frustration, pain or loss. And the people of Israel has spoken as a lion, once and again.

We could say then that the month of Av (which means “father”) is the exact month to acquire these notions; the opposites coexist inside ourselves and in our people. And just like a lion, we learn to « look after, protect and defend ourselves and our people. Personal pain and family joy; community worries and shared successes! How can we That is the meaning of belonging to a community and sharing… understand that the Crying and cheering up!! Let us learn in Av! month when joy should Chodesh Tov! dwindle contains the merriest day? »

62 | 12 ELUL ROSH Chodesh As seen by Masorti women A word like your “pearl of wisdom” by Rabbi Dr. AnaliaBortz U.S.A.

We are taught that the Hebrew letters ELUL (aleph, lamed, vav, « lamed) form the acronym of the verse of ShirHashirim (Song of In Aramaic, the word songs), Ani leDodiveDodi li: “I belong to my beloved, and my “elul” means “search”. beloved belongs to me”. In the month of Elul we start our spiritual journey to the High Holidays, Yamim Noraim when we stand in Elul is the time to awe before G'd and ponder about the uncertainty of the plans for search our hearts. our future. Can we change our luck, predict and alter the fate that » has already been decided? Do you believe in serendipity? Elul brings with it the apprehension of the unknown. Also, Elul offers a broad menu of opportunities. In Elul we, women, celebrate our capacity to keep our independence, individuality and uniqueness, while creating bonds and committing time and again to those we love.

The Mazal (constellation) of Elul is Virgo (betula), a young and independent woman. Elul is the time to get spiritually ready for the coming year and the future Yamim Noraim.

64 | MASORTI

In Aramaic (the language spoken by the Jews at the time months were named), the word “elul” means “search”. Elul is the time to search our hearts. We read in our daily morning prayers, in the book of Chronicles “Ismach [Ha]-Lev Mevakshei Adonai”, happy is the heart that seeks G'd. The text does not declare “happy is the heart that finds G'd”. The “search” is the key to opportunities.

As women we know that our constant multitasking evidences a permanent search. We just don't settle for statu quo, the fact that we act in a perpetually dynamic process has resulted in our being disappointed by laziness. Search involves constant movement, which keeps us in balance. I propose a challenging adventure « when Elul approaches. Each day of the month choose a word as your “pearl of wisdom”, a word like balance, beauty, introspection, As women we know prayer, trust, peace, words that encourage us to think and seek. that our constant Here is my proposal: each day of the month of Elul focus on that multitasking evidences specific word you chose and place it in an imaginary puzzle where a permanent search. you put together the 29 pieces that will make your life sacred and complete. » May you be blessed with the sanctity and wholeness of a significant journey.

ChodeshTov!

| 65

Masorti AmLat

Masorti AmLat, the Latin American regional representation of Masorti Olami - World Council of Conservative/ Masorti Synagogues, gathers all the communities that share and endorse its platform and mission.

Masorti AmLat plants the seeds of a dynamic and thriving leadership to respond to the questions and challenges of the leaders who represent us in our communities and institutions. As the structure representing the Masorti Movement in the continent, it creates, renews and reinforces conservative Jewish life in each country, focusing efforts on the development of our affiliated communities through educational programs that convey the basis of our ideology.

Training seminars, meetings, publications, visits and fieldwork are a major part of the activities carried out in close cooperation with our brothers and sisters from all over the world and the different affiliate organizations in the U.S., Europe and Israel, through Masorti and MERCAZ Olami.

Masorti AmLat builds bridges between leaders, Rabbis, spiritual leaders, communities and all those willing to share the growth of their commitment to Judaism, to the practice of Mitzvot and the State of Israel. Masorti AmLat is the voice of the Masorti Movement for Latin America.

With support of WZO

Top View