The Kaddish part 2

As I pointed out in my previous post, the primary function of the Kaddish is to indicate and separate the end of one segment of the prayer service, from the beginning of another. But why is this necessary? Here, we must turn to the Kabbalah for an explanation. Have you ever noticed, that just when things seem to be coming together, suddenly something happens that seems to put an end to your great plans? Of course. Everyone experiences that. This is clearly shown in Scripture as well. After decades of apostasy and idolatry in Judah, King Hezekiah brought about sweeping reforms, restoring the Temple, and returning the people to G-d. Yet, no sooner had he completed his great work, than:

"After these things and these acts of faithfulness, Sennacherib king of Assyria came and invaded Judah and encamped against the fortified cities, thinking to win them for himself." (2 Chronicles 31:2)

The explanation in Kabbalah is that when we have overcome all the spiritual challenges on one level, Evil attacks, and must be defeated, in order to proceed to the next, higher level. This is an essential for growth. In the prayer service, we rise from level to level, from world to world. In all but the very highest world, Evil is ready to block our advance. But we don't give up and run. Instead, we declare boldly, in Aramaic, the twilight language between holiness and evil

Glorified and sanctified be God’s great name throughout the world
which He has created according to His will.

Evil must flee. ARI z"l interprets a later phrase in the Kaddish "yehei Shmeih Rabba mevorach" (May His great Name be blessed), as "may His Name be made great and blessed". We tell these forces that we are "on to them". G-d is the only power in the Universe. Like darkness, they vanish in the face of Light. They are silenced and destroyed. But we must encounter such forces again and again. And again we shine upon them the light of reality, and they vanish. We have a Kaddish after the sacrificial section, while approaching the emotional songs and praises. We say it again between the songs, and the recitation of the Shema' and its blessings. When we complete the Shema', and approach the awesome 'Amidah prayer, we are already beyond their reach. But, as we come down; back to our everyday world, we again encounter the evil forces that seek to stop us returning with our new-found treasures. We make a few stops to again declare G-d's greatness, until we are "home safe". I can think of no greater paradigm for life's journeys...and struggles.

The Kaddish part 1

When former Chief Rabbi Lau, the father of the current Ashkenazi Chief Rabbi of Israel, visited Pope John Paul II in 1993, he told the Pope that Israel needed help in locating Ron Arad, a member of the Israeli Air Force, who went missing in action in Lebanon in 1986. The Pope expressed surprise: "After seven years in the hands of a militia, and you think he's still alive?!" Rabbi Lau explained: "Even if he's not, his parents want a grave where they can say a prayer". The Pope understood, and replied "Ah, Kaddish!". (Sadly, his remains were never found). Although Kaddish has been known for the last seven hundred years as "the mourners' prayer", this was not it's original function, and remains a secondary function. Its original intent was to be a segue between the various parts of the service, seen as the ultimate praise of G-d, repeated frequently in every service. In this way, it is similar to the Doxology in Christian prayer. In fact, many less traditional prayer books call it by that name. The Talmud sees it as bringing G-d to remember His children, and longing for their redemption. Although we have five different forms of the Kaddish, the essential kaddish is the one we call "half kaddish", which gets additional lines for various liturgical needs. The association of kaddish for the dead, is based on an aggadah in the Babylonian Talmud. Rabbi Akiva saw the soul of a dead man, who looked as though he was in great distress. Rabbi Akiva asked the man why he was so pained. The man told him that he had left no sin undone, and now, in the next world, he was suffering.Rabbi Akiva asked him if he had left behind any children. The man said that in a certain village, there is a child who might be his son. Rabbi Akiva went to the village, and found the young man in question. He told him to go to the synagogue, and when the time came to recite a kaddish, he should step forward and do so. The young man accepted the advice of Rabbi Akiva. The dead man appeared again to the rabbi, this time happy, thanking him profusely. Although the first mention of mourners saying the kaddish is from the thirteenth century, it seems to have been used long before that in many Ashkenazic communities. Many rabbis were opposed to this practice, as well as other memorial prayers,  as they seem to violate RAMBAM's eleventh Article of Faith; the belief in reward and punishment. If one has lived an evil life, how can someone else save him from punishment? Moreover, this is apparently unjust; two people lived the same bad life, but the one with the son who says kaddish gets away with it, while the other doesn't? Nevertheless, the saying of kaddish for the dead became almost universal. The Talmud is full of stories in which living people come to the help of those who already passed. A son (we'll discuss daughters in a later installment) is, after all, an extension of the parent. In Ashkenazi practice, kaddish was seen as a way to elevate the soul that has been sent to Gehinnom (purgatory). The kabbalists saw it as also efficacious in bringing the soul ever higher in Paradise. It was under their influence that kaddish for the dead was also accepted into Sepharadic circles. Interestingly, the kaddish makes no mention of the dead. It is pure praise of G-d. An attempt by the Reform movement to bring the dead into kaddish, never gained support, and has now been deleted from that movement's liturgy. In coming posts I will describe the various forms of the kaddish, and how they are used. Here is the basic "Half Kaddish".

Glorified and sanctified be God’s great name throughout the world
which He has created according to His will.

May He establish His kingdom (Sepharadim and Hasidim add: "And bring near His anointed" )in your lifetime and during your days,
and within the life of the entire House of Israel, speedily and soon;
and say, Amen.

May His great name be blessed forever and to all eternity.

Blessed and praised, glorified and exalted, extolled and honored,
adored and lauded be the name of the Holy One, blessed be He,
beyond all the blessings and hymns, praises and consolations that
are ever spoken in the world; and say, Amen.

Studying Torah 10

There is a debate in the Talmud between Rabbi Shimon bar Yohai and his colleagues. His colleagues said "Torah study is good together with a worldly occupation". Indeed, most of the rabbis of the Talmud had professions; shoemakers, woodcutters, winemakers, etc. This continued almost until modern times. Even today, many rabbis are also lawyers, accountants, psychotherapists, etc. Rabbi Shimon, on the other hand, said "Is it possible for a man to plow at plowing time, sow at sowing time, reap at reaping time, and still study Torah?" His advice was to dedicate one's life to Torah study, and trust in G-d to provide a livelihood. The Talmud concludes the discussion with "Many did as the Sages said, and succeeded; many did like Rabbi Shimon, and did not succeed". RAMBAM goes further and says that anybody who makes himself a burden on the community will eventually become a thief. Some rabbis, on the other hand, say "Why did they not succeed? Because they were trying to be like Rabbi Shimon. Had they been sincere about learning, they would have succeeded".Rabbi Nachman urged Rabbi Shimon's path to those of great faith and sincerity. For others, he urged a minimal work schedule; until they would have a basic income, and devote the rest of the day to study and prayer. For others, who had shops and businesses, he urged the "stealing" of moments throughout the day for Torah study. A radical shift occurred in 1877, Two prominent East European rabbis set up the first "Kolel". The word "Kolel" actually means a "general community organization", but in this context, means an advanced Yeshivah program for married men, who would be supported in their full-time learning by the community. The idea behind this was to train scholars for future leadership positions. The first Kolel had a student body of ten, and a time limit of four years, Students would come out as rabbis, teachers, rabbinic judges, and experts in other areas needed by the community. By the mid-twentieth century, this had morphed into a way of life in many Haredi communities. Young men would study, receiving a small stipend from the kolel, while their wives would work to support the family. Most would do this for a few years, after which they would go into business. But many stay for life. Many women's seminaries prepare their students to be "Kolel wives", often providing them with classes for gaining basic secretarial and computer skills, besides their Jewish learning. Attitudes towards this vary sharply. Some say that it is in the merit of these men, constantly immersed in Torah, that the rest of us survive. Others argue that the kolel system puts an unwarranted burden on the community, which derives no practical benefit from these men, few of whom go on to teach or otherwise benefit others with their knowledge. Besides, the ketubah (marriage contract) states explicitly that the husband must provide for his wife; not the other way around. Worse still, in many Haredi communities, one who works for a living is looked down upon. This attitude is very pervasive in Israeli Haredi circles, but is fast making inroads into the United States. Only full-time scholars are respected. Those who do work are under heavy pressure to donate generously to the local Kolels. The largest and best organized Kolel in America is in Lakewood, New Jersey, and boasts a student body of 4,500. A very positive trend, begun in the late twentieth century, is the Community Kolel, in which students study full time, but spend after hours in teaching Torah to members of the local community; from a basic to an advanced level. In Israel, the secular community bears great resentment towards the Kolel system, as public funds must be used to support them, which is part of every coalition agreement with the Haredi parties. The secular majority see this as extortion. The Haredi community counters with the valid claim that just as a great deal of, public funds go to secular cultural services, in which the Haredim do not participate or derive benefit, Torah study is THEIR cultural service. This is but one of the minefield issues that sadly cause a huge gulf of hatred between the different segments of Israeli society. The debate between Rabbi Shimon and his colleagues goes on.