Rosh HaShanah part 3

Anyone who has been following my posts, is certainly aware of my boundless admiration for Rabbi Nachman of Breslov (1772-1810). In my opinion, he is not only the greatest religious thinker in Jewish history, but in the annals of world religions as well. His approach to Rosh HaShanah is, as we would expect, very unique.Very suddenly, in 1798, he picked himself up and began an amazing journey to Eretz Israel. He only had enough money to get as far as Odessa. With few provisions, accompanied by one of his followers, he set out on the perilous journey. It was the middle of the Napoleonic wars. He even hinted that there was a spiritual connection between himself and Napoleon..The seas were fraught with danger. There are entire books written about his journey. He, at one point, found himself prisoner on a Turkish warship. They wanted to sell him as a slave. He was ransomed by a wealthy Jew in Rhodes. There was misadventure after misadventure. But these were "meni'ot!" (obstacles).  He had to break them in order to break through the forces which kept us in Exile, spiritually as well as physically. The journey took a little over a year. On the eve of Rosh Hashanah, he arrived in Haifa. He walked a few paces, and made a startling statement. "I have received a perception of G-d that none have ever perceived. I have been given a gift of Rosh Hashanah. From now on, all my followers must come to me for Rosh Hashanah". The meaning of this is far beyond my understanding. However, one can understand to a degree. Rosh Hashanah is the death of the old year, the death of the old "me", and the birth of a new year and a new "me". But it's not about simply changing. It's about transformation to ultimate good. Like the moon seeming about to disappear, then suddenly reappearing and achieving a great brightness, so man has his cycles. The Tzaddik can be instrumental in guiding that transformation, while he is in battle not only with Evil, but with G-d's own attribute of stern judgment. The Tzaddik endeavors to change judgement to mercy, dread to joy. In the presence of the Tzaddik, Rosh Hashanah is a joyous cosmic celebration of rebirth, rather than the traditional concept of a Day of Awe and Judgement. When he returned to Ukraine, followers began to flock to him for Rosh Hashanah. Even after his passing, many still flock to his resting place for these days. In recent years, some 80,000 people come to the city of Uman in Ukraine. Of the seventeen times I personally have been there, thirteen have been on Rosh Hashanah. These were unforgettable, transformational, experiences. Even in times of political turmoil, followers of Rabbi Nachman make the pilgrimage, coming from the U.S., Israel, U.K., Canada, France...everywhere! There are many people who oppose this on various grounds. One (Orthodox) Jewish newspaper recently published a hate-filled scathing critique of the "Cult of Uman". But for Rabbi Nachman's followers, this is just another "obstacle", darkness to be overcome, penetrated, and broken. Many famous rabbis make the trip. None are sorry. Services are conducted there not only in the Chassidic, Ashkenazi rite, but Sephardic and Yemenite as well. Breslov is today a truly multi-cultural movement! As Rabbi Nachman hid his customs, these are not a major part of Breslov tradition, and each adherent keeps his own ways. One year, when I was unable to attend, I spoke to my teacher, Rabbi N.D. Kiwak. He said "One must do everything possible to go and take part. But, if it's ten minutes before sundown on Rosh Hashanah eve, and you're still not there, connect yourself from wherever you are". For Breslovers, Rosh Hashanah is seen as a most joyous day of coming to G-d, of transforming our lives. Rabbi Nachman once said about crying on Rosh Hashanah. "Yes, tears of joy". In Scripture, Elisha the prophet is sometimes called "Elisha, the Man of G-d", and sometimes just "Elisha". The rabbis of the Talmud comment "when his students were with him, he was the "Man of G-d:. When alone, he was Elisha". Let us band together on Rosh HaShanah, spiritually, if not physically. Let us be part of the transformation of the Universe...and of ourselves!

Rosh HaShanah part 2

So how did Rosh HaShanah become a day of dread? It is important to understand that Europe, from the time of its acceptance of Christianity in the early fourth century, was not a welcoming place for the Jews. Massacres and expulsions were the norm, rather than the exception. Greedy nobleman often protected the Jews, only because of their financial benefits to their domains and their personal coffers.. Sermons denouncing the Jews could be heard in every Church, Especially during Christmas and Easter. Peasants would storm the ghettos, and Jewish blood flowed like water. Usually, these events were of a local nature. Sometimes, they were nationwide. In England, for example, all the Jews were wiped out in 1290,with their children baptized and given to Christian families. During the Crusades (1096 to 1291), fully one third of Europe's Jews were murdered in every generation, making it equivalent to a two century Holocaust. Being a Jew in Europe meant constantly living on the brink of death. It is no wonder that the liturgy of Ashkenazi Jews is overwhelmingly preoccupied with death and martyrdom. In the thirteenth century, a major rabbinic work, the Or Zaru'a, published a liturgical poem, taken from a twelfth century work, dedicated to martyrdom. The poem was meant to be recited on Rosh HaShanah, at a very central part of the service; with the ark open, and all are standing. That poem was "Unetaneh Tokef" (Let us proclaim). It came with a legend. An eleventh century sage, Rabbi Amnon of Mainz (Germany), was pressured by the Archbishop (another version says Governor), to accept Christianity. He, of course, always refused.  Then one day, he was especially harrowed, and said "give me three days to think about it".He immediately regretted having said that, and decided not to come at the appointed time. Three days passed, and the rabbi was sent for. "Why didn't you come?" "I shouldn't have said what I said. Cut my tongue out!" "No, your tongue spoke well. Your legs didn't bring you here, so I'll cut them off". Bleeding and dying,  he asked to be taken to the synagogue. It was Rosh HaShanah, and the cantor was up to a very central part of the service. The bleeding Rabbi Amnon asked that the service be stopped, so he could say a "few words". He recited what we now know as "Unetaneh Tokef". He thereupon died. According to some versions of the story, his body disappeared immediately after. Here is the text:

Let us now relate the power of this day’s holiness, for it is awesome and frightening. On it Your Kingship will be exalted; Your throne will be firmed with kindness and You will sit upon it in truth. It is true that You alone are the One Who judges, proves, knows, and bears witness; Who writes and seals, (counts and calculates); Who remembers all that was forgotten. You will open the Book of Chronicles – it will read itself, and everyone’s signature is in it. The great shofar will be sounded and a still, thin sound will be heard. Angels will hasten, a trembling and terror will seize them – and they will say, ‘Behold, it is the Day of Judgment, to muster the heavenly host for judgment!’- for they cannot be vindicated in Your eyes in judgment.

Chazzan:

All mankind will pass before You like members of the flock. Like a shepherd pasturing his flock, making sheep pass under his staff, so shall You cause to pass, count, calculate, and consider the soul of all the living; and You shall apportion the fixed needs of all Your creatures and inscribe their verdict.

Congregation then chazzan [in some congregations this is recited only by the chazzan]:

On Rosh Hashanah will be inscribed and on Yom Kippur will be sealed how many will pass from the earth and how many will be created; who will live and who will die; who will die at his predestined time and who before his time; who by water and who by fire, who by sword, who by beast, who by famine, who by thirst, who by storm, who by plague, who by strangulation, and who by stoning. Who will rest and who will wander, who will live in harmony and who will be harried, who will enjoy tranquillity and who will suffer, who will be impoverished and who will be enriched, who will be degraded and who will be exalted.

Congregation aloud, then chazzan:

But REPENTANCE, PRAYER and CHARITY

Remove the Evil of the Decree!

Congregation and chazzan:

For Your Name signifies Your praise: hard to anger and easy to appease, for You do not wish the death of one deserving death, but that he repent from his way and live. Until the day of his death You await him; if he repents You will accept him immediately.

Chazzan:

It is true that You are their Creator and You know their inclination, for they are flesh and blood. A man’s origin is from dust and his destiny is back to dust, at risk of his life he earns his bread; he is likened to a broken shard, withering grass, a fading flower, a passing shade, a dissipating cloud, a blowing wind, flying dust, and a fleeting dream.

Congregation aloud, then chazzan:

But You are the King, the Living and Enduring G-d.

A few small problems. Rabbi Amnon, who is described as "the Great one of the Generation" is otherwise unknown. No contemporary mention of him, or the above story. There are no quotes from him in the works of other rabbis. The name "Amnon" was never used at that time, as it is the name of one of David's sons who raped his own sister. (In modern times the name has come back into fashion). However, since it is derived from the word meaning "faith", he is a paradigm for the faithful Jew. It was long suspected that the twelfth century work that published it together with other accounts of martyrdom, had actually made up the story as well as the poem. When the Cairo Geniza was discovered in 1929, copies of the prayer were found, dating to the sixth century (or earlier).  So, there was no Rabbi Amnon, and the prayer had nothing to do with the European massacre of the Jews. It had been composed in the Land of Israel, also suffering under Byzantine Christian rule. But fears of imminent death fit exactly with the dread of European Jews during the Crusades. The message that was taken away, and has become part of the understanding of Rosh HaShanah ever since, was "death and torture can come at any time. Now is the time to repent".Rosh HaShanah was transformed, at least for Ashkenazim, into a day of dread. Next time, I will examine Rabbi Nachman's unique approach to Rosh HaShanah.

Rosh HaShanah part 1

 In this series, I will not cover the customs and laws of Rosh HaShanah. These are readily available from other online articles, as well as from much of popular literature. Rather, I shall go into the appropriate mood of this Holy Day (actually, two days, already since the last years of the Second Temple). My early experiences of the observance of the day(s), led me to believe that it was a time of dread, when our lives hang in the balance, to be saved only if we pray sufficiently hard, and fully repent of our sins. While repentance is a great thing, a more careful analysis will show that this is NOT the central theme of Rosh HaShanah, but rather a secondary theme that "took over" in certain circles.The Torah calls it the "Day of Remembrance"("Trumpets" is the name used in heretical circles), although it being the beginning of the year is also mentioned in passing. Our foremost mentioning of Rosh HaShanah is in Nehemiah 8:9-11. The Jews had recently returned from Babylon. They had forgotten much of the Torah. Ezra and Nehemiah read the Torah to them "in the Seventh Month", and the people began to wail at their disobedience.

…9Nehemiah the governor, Ezra the priest and scribe, and the Levites who were instructing the people said to all of them, “This day is holy to the L-RD your G-d. Do not mourn or weep.” For all the people were weeping as they heard the words of the Law. 10Then Nehemiah told them, “Go and eat what is rich, drink what is sweet, and send out portions to those who have nothing prepared, since today is holy to our Lord. Do not grieve, for the joy of the L-RD is your strength.” 11And the Levites calmed all the people, saying, “Be still, since today is holy. Do not grieve.”…

So, we see, that Biblically, RoshHaShanah is a day of celebration.But celebrating what?First and foremost, celebrating the Reign of G-d! RoshHaShanah, according to tradition, represents the creation of Man. There is no King without a Kingdom. G-d becomes King on Rosh HaShanah! It is also the Day of Remembrance; remembrance of significant things, past present and future. As the only holiday observed on the New Moon (most are at the Full Moon), it represents renewal. The proper mood is not the exuberance of Purim, for example.But rather the quiet basking in the joy of G-d;s Kingdom, and taking stock, while optimistically anticipating the life that lies ahead.  Celebratory foods are eaten, in a sort of symbolic prayer for that which is yet to come. (Interestingly, Chinese tradition has an almost identical ceremony on their New Year of eating things that hint at good fortune).So where did the judgment idea come in? The Mishnah, Tractate Rosh HaShanah, at the very beginning:

The four new years are: On the first of Nisan, the new year for the kings and for the festivals; On the first of Elul, the new year for the tithing of animals; Rabbi Eliezer and Rabbi Shimon say, on the first of Tishrei. On the first of Tishrei, the new year for years, for the Sabbatical years and for the Jubilee years and for the planting and for the vegetables. On the first of Shevat, the new year for the trees according to the words of the House of Shammai; The House of Hillel says, on the fifteenth thereof.

At four times the world is judged: On Pesach, for the crops. On Shavuot, for the fruits of the tree. On Rosh Hashnah, all the world passes before Him like sheep, as it says, "He that fashioneth the hearts of them all, that considereth all their doings." (Psalms 33:15) And on Sukkot, they are judged for the water.

Thus we see, that there are several days of New Year; days of starting over.All of our holidays contain an element of Judgment. This does not detract from their joyous nature. So how did Rosh Hashanah change from a day of Joy, to a Day of Awe? And why is this a particularly Ashkenazi preoccupation? (In Sepharadic tradition, it is primarily a day of celebration, with an undercurrent of preparation to stand before G-d in Judgment. The services are only slightly longer than an ordinary Shabbat). To answer that question, we must consider some history. We must also consider a liturgical poem, composed between the the sixth and eight centuries, that became firmly connected with an eleventh century fictitious rabbi. That poem transformed Rosh HaShanah in the Ashkenazi perception, from a day of contemplating life, to one of dreading imminent death. More next time.

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Kashrut: Fact, Fiction and in Between part 27

Question:  What is the Kashrut status of food products labeled “DE”  (Dairy Equipment), or simply “D” (Dairy) with no milk products listed in ingredients?

Answer: At first glance, this would appear to be a simple question of “Nat Bar Nat”; Noten Taam bar Noten Taam” (A taste giver, son of a taste giver).  In the Talmud (Hullin 111b) we read “Fish that went up (‘alu) in a meat pot, may be eaten with Kutah (a type of condiment, similar to yogurt)” The vast majority of classical authorities, both Ashkenazic and Sepharadic, take this literally. Although food cooked in a non-kosher pot, under most circumstances, becomes non-kosher, this is not the case with pareve food. If it was cooked in a clean meat or dairy pot , it remains pareve, and may be eaten with the opposite type of food. RaN, in his commentary to Hullin 51a, explains this by saying that an UNKOSHER taste, so long as it is present, will render food unkosher. Since meat and dairy individually are kosher, a significant weakening of the taste is sufficient to render it halachically insignificant. There are, however, two dissenters. The Sefer HaTerumah suggests that “alu” doesn’t mean “cooked in a pot”, but merely was held or served in a meat utensil. The other dissenter is RIVAN, one of the Tosafists.  He quotes an otherwise unknown view of RASHI, that the Talmud is speaking only of a case of BOILING. That is, the meat imparted a taste to the pot, the pot to the water, and by the time the taste got to the fish, it has been rendered insignificant. If, however, the fish had been fried or roasted directly in the pot, it would be forbidden to eat that fish with dairy.  That is, RIVAN opines that an additional step is required for the principle of Nat Bar Nat to be efficacious. Rav Yosef Karo (MARAN), in the Shulhan  Aruch (Yoreh De’ah 95:1), rules in accordance with the majority opinion, that a pareve item can be cooked in a clean meat or dairy utensil and remain pareve. This is, in fact, the Sepharadic practice. Rav Ovadia Yosef (Yabi’a Omer Yoreh De’ah 9:3) rules that it is something that may be done in the first instance. As long as one is cooking pareve, there is absolutely no need for pareve utensils. On the other hand, Rav Moshe Isserles (RAMA), the main Ashkenazic voice in the Shulhan Aruch, opines that this is the case only b’diavad (ex post facto); if one has already placed the cooked fish, made in a meat pot, into a dairy dish, it may be eaten. However, in the first instance, one may not do so, unless there was an additional intermediate step.  This is the generally accepted practice of most Ashkenazim. Therefore, it would seem that a pareve item, made on dairy equipment (DE), would be able to be eaten with meat by Sepharadim, but not by Ashkenazim.

There is, however, another consideration. When it comes to admixtures of foods, or the use of utensils, only tastes that add a desirable flavor are of halachic significance. For instance, if a piece of slightly rancid, but still edible, pork fell into a kosher food (even hot food on the stove), one must simply remove the pork, and the kosher food remains kosher. This is called “Noten Taam Lifgam” (imparting a bad taste). In fact, once a utensil that had non-kosher food cooked in it has remained unused for 24 hours, we assume that the taste has either disappeared, or become unpleasant. Any kosher food cooked in it at that point will remain kosher (‘Avodah Zarah 67). By rabbinic decree, we may not do this in the first instance, lest we come to use such a utensil WITHIN 24 hours. All agree, however, that such food will nevertheless be kosher. The OU and other kashrut agencies label food made with dairy equipment as DE, or even D, for fear that the utensil may not have been clean. This would obviate both considerations of Nat Bar Nat, as well as Noten Taam Lifgam. But is this valid? Yes, in small stores, there is little quality control, other than health considerations. Even there, I am told by people in the food industry that when a government inspector comes to a store, the manager will “talk him up”, while a coded message goes over the PA system, warning employees to hide everything that is illegal. This does not happen in factories. (At least in the First  World countries). Although there is misinformation around since the mid-1960s that anything that constitutes less than 2% of a product need not be listed in the ingredient panel, the actual rule is somewhat less, namely, 10 parts per million (!!!). This is true of all things EXCEPT known allergens, such as milk, wheat, nuts, etc. These must not have ANY amount present, that is not listed on the panel. (FDA  food labeling guide, p. 18, #7). These rules are strictly enforced. In addition, a company would be very foolish to try and slip something like this by, thus opening themselves up to huge lawsuits. Claims such as frozen vegetables being cooked in water that had previously been used for noodles, thus rendering them unfit for Passover, are total fiction, promulgated by the kashrut industry. Rav Yitzchak Abadi (in my opinion, the greatest living posek), has been writing and preaching about this for decades. More can be found on his sons’ website www.kashrut .org. In any case,  all plants that process food on dairy equipment, must frequently examine their products for even the minutest traces of dairy, or else label their products as “may contain milk”. Harsh chemicals are used on all machinery after dairy is processed on it, assuring that no trace remains. This goes well beyond the halachic requirements of noten taam lifgam.

Conclusion: All products listed as DE, or D, with no allergy warning for “milk” on the label, are to be considered totally pareve, for both Ashkenazim and Sepharadim.

Yom Tov Sheni (The Second Day of the Holiday)

One of the primary functions of the Sanhedrin was keeping order in the Hebrew calendar. This involved especially two calculations; one determining when a new month began, and another determining when to add a "leap month", in order to reconcile the lunar year (354 days) with the solar year (365 days). In this essay, I shall deal with the first issue. The lunar month is approximately 29 1/2 days long. If the first sliver of the New Moon appeared at night after the 29th, the Sanhedrin would declare that day as Rosh Hodesh, with the old month containing only 29 days. If, however, the appearance of the New Moon was by day, so that it couldn't be seen, the old month would have 30 days. Witnesses who had seen the moon would appear at the Sanhedrin, testifying to what they had seen. If the testimony was credible, they would declare that day as Rosh Hodesh. Messengers were sent all over Israel and to surrounding lands to announce the day when the month began.  A problem arose concerning Rosh HaShana. As it falls out on the first of the month, communities distant from Jerusalem had no way of knowing whether a particular day was Rosh HaShana, or whether it would be the next day. It was therefore instituted that Rosh HaShana, Biblically a one-day holiday, would be observed on both possible days. As all other holidays fell out later in the month, there was time for messengers to get all over Israel, and even to neighboring countries. However, as Jews began living in places like Italy or Spain, any messenger would arrive too late. Therefore, Diaspora Jews had to double every holy day, because of the doubt in the date. In the fourth century, when it became obvious that the Sanhedrin would soon no longer exist, Hillel the Younger made a mathematically calculated calendar that was endorsed by the last Sanhedrin. Logically, it would appear that a doubling of the day was not necessary anymore. However, it was decreed that each community should continue to observe as they had; with Israel keeping one day (except Rosh HaShana), and the Diaspora keeping two. A concession was made for Yom Kippur, because of the great difficulty of fasting for 48 hours. All Orthodox communities observe this enactment. Reform has abandoned it, keeping just one day of each holiday. Conservative leaves this decision in the hands of the individual rabbis and congregations. Complications arise with one who lives in the Diaspora and is visiting in Israel, or vice versa. The most widely held practice is to keep what you kept at home; that is, one day for an Israeli, even in New York, and two days for a New Yorker in Jerusalem. This is the view of RAMBAM and the Shulchan Aruch. Some differ, opining to keep whatever is done in the place one is now visiting (Chacham Tzvi, YAAVETZ, Baal HaTanya). Some make a distinction between a short visit (less than a year), and a long visit (Most present-day Sepharadic rabbis). The present Passover holiday, which Biblically is seven days, with the first and seventh being full holiday, similar to Shabbat, in the Diaspora is an eight day holiday, with the first and second, seventh and eighth, full holidays. We have two Seders, while Israelis have but one.