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.  

Studying Torah 9

Sarah Schenirer (1883-1935) brought about a total reassessment of Torah education for women. A seamstress by profession, she was devastated by the growing secularism in her native Poland. Jewish girls and women, especially, with little or no Torah education, were leaving in droves for what they perceived to be greener pastures. Making far reaching changes in the Jewish community always upsets many, but she felt it was essential to establish elementary and secondary Torah education for girls. She founded a school, known as Beth Jacob (or Beis Yaakov), where students could learn the basics of a secular education, plus gain an in depth Torah education, that would keep them both Jewish and observant in a rapidly changing world. Most rabbis were scandalized at this innovation. According to the usual narrative ArtScrroll and the like),  she received the approval and support of three major figures; the Chafetz Chaim, the leader of most non-Hasidic Jewry in Europe, as well as the Hasidic Rebbes of Gur and Belz. This is in keeping with the doctrine of Daat Torah (concerning which I have another series), that nothing may be done without the approval of the "Gedolim" ("great ones") of the generation.  Recently, I learned that this was totally untrue. She had NO support.The above mentioned rabbis only gave her their approval several years later, when her program proved to be a success. I am astounded by this woman's bravery and foresight. Soon, Beth Jacob schools opened across Europe, as well as spreading to America. These schools remained generally independent, their only unity being in their devotion to the model created by Sara Schenirer. After a while, seminaries of higher learning were set up in the Beth Jacob model. Teachers for other Beth Jacob schools were being produced. It is not an exaggeration to say that she saved Judaism. Many Hasidic groups produced their own schools following the same basic structure, but usually de-emphasizing secular studies, keeping them to the minimum required by law in their countries, but educating the girls well in the ways of their own communities. All girls' schools were careful NOT to include Talmud in their curriculum, bearing in mind the warning against teaching women "subtlety". Even halachah was not taught from sources. Rather, the girls learned only those halachot that were seen as applying to them, from pages of "Dinim"; lists of rules and regulations. Despite these limitations, Beth Jacob schools represented, and remain, a great leap forward. In the Chabad movement, the Rebbes emphasized that since women are also commanded to love and fear G-d, this is virtually impossible without the teachings of Hasidism (Chassidus). Therefore, Chabad girls' schools delve deeply into Hasidic texts, which, of course, include much of the Kabbalah. This can be seen, albeit to a lesser degree, in many other Hasidic girls' schools. The schools of the Stoliner Hasidim, put the emphasis on character development rather than other Jewish studies. A major innovation in Modern Orthodox education for girls came at the insistence of  J.B. Soloveichic, that in the present-day situation. anyone who does NOT teach his daughter Talmud and halachah, teaches her "tiflut". She will not survive "out there", without a complete knowledge of Judaism. His own Maimonides School in Boston is coeducational, with boys and girls studying Talmud together, as well as studying halachah from written sources, not from a list of some educator's opinions. This pattern has, to varying degrees, been accepted in Modern Orthodox schools everywhere. Although this was not what Sarah Schenirer envisioned, none of this would have been possible if not for her vision and fortitude. While there is still a long way to go, Orthodox Jewish women are no longer in the shadows. Torah belongs to all Israel, regardless of gender.

Studying Torah 8

I have often had the experience in which a man will come to my home, wishing to receive guidance for a problem. My wife, Sima, will often have an insight that adds another valuable dimension to the discussion. The man will politely remain silent while she is speaking, only to resume the conversation where we left off, before the "distraction" of a female "barging in" on a serious problem. That is an example of the way women are usually viewed. Just stand there and look pretty. Perhaps serve a cup of coffee, But certainly, don't allow yourself to be heard; no matter how helpful, or even vital, your ideas may be. Sadly, traditional Jewish values were little different from those of the surrounding world. In fact, there is a Talmudic statement that can be seen as shocking. “Anyone who teaches his daughter Torah teaches her tiflut” (BT Sotah 21b). "Tiflut" can have the meaning of "vanity" or may even mean "prostitution". What?! How can that be?! Since, according to the Oral Torah, the obligation to study Torah "day and night", is only incumbent on males, with women and girls exempt, it was apparently felt that study would teach women subtlety, that would enable them to deceive their fathers or husbands, placing themselves in great jeopardy in a world where decent women stayed at home. To be sure, wealthy Jews often hired tutors who would teach their daughters how to read and write, as well as some Torah, but this was the exception rather than the rule. When the first (and only...so far) female Hasidic Rebbe, the saintly Maid of Ludmir, Hannah Rachel Verbermacher (1805–1888), began wearing Tallit and Tefillin and writing learned discourses on Talmud, many East European rabbis were scandalized. There were, however, many Hasidic men who followed her, as she was wise, pious, and eloquent. There were, in the early Hasidic movement, several devout women who were seen as "go-to" people for advice and blessings, but the Maid of Ludmir was the only one to have a formal standing. It should also be noted that Rabbi Nachman had a very different approach; regarding his daughters as disciples in every way, and valuing highly the religious devotions of women in general. Rabbi Meir's wife, Beruriah (second century), was herself a great scholar. But a false Midrash known as "The Alphabet of Ben Sira", written in the Middle Ages to discredit Judaism, presented a horrible story about her. The other rabbis, feeling that she was too "uppity", had a young scholar go to woo her. They would prove that women are incapable of real piety or integrity. Eventually, according to this pseudo-Midrash, she acceded to the young man's pleas. He thereupon revealed that he had been sent to test her, and she had failed. She then ran to the roof of her home, jumping to her death. Sepharadic rabbis immediately recognized that this "Midrash" was a parody. Why, it even had a story about Jeremiah accidentally impregnating his daughter, when the Book of Jeremiah tells us that he never married or had children. Ashkenazi rabbis were far less critical, and the story of Beruriah was accepted and quoted by RASHI in his commentary on the Talmud. All modern-day historians recognize the true, sinister origin of this work. Nevertheless, the damage was done. Generations of Jews, since the ninth century, have been raised with this low opinion of women reflected in the canard against Beruriah. One prominent twentieth-century rabbi even wrote a very controversial responsum on the issue of artificial insemination, based largely on the Jeremiah story in the same work. These negative attitudes only began to change on the eve of the first world war. The change, fittingly enough, came through a woman; a seamstress named Sarah Schenirer. I once heard the Lubavitcher Rebbe say that she "saved Judaism". Indeed she did. I will tell her story next time.

Studying Torah 7

In my last post, I outlined my system of study sessions. But what of the beginner? The same basic system would apply, albeit with modifications. I would first concentrate on books that inspire. Hasidic, especially Breslov, literature, much of which is ideal for this, is widely available. I especially recommend "Crossing the Narrow Bridge" by Rabbi Chaim Kramer, along with other works published by the Breslov Research Institute. I would urge caution with the books by Rabbi Shalom Arush. They are beautiful but often talk in superlatives that tend to frighten people away. In addition, they often present things as halachah that are actually only opinions. I have never really "resonated" with Musar literature; but many are inspired by this genre, particularly the works of RAMCHAL. I would avoid books of speculative philosophy. They lead nowhere; even if written by great rabbis. The same holds true for works attempting to reconcile Torah and Science. Usually, they are more apologetics than real information. Take Torah as a separate discipline, independent of other subjects. On the contrary, try to see other subjects in the context of Torah. One should go through the Five Books of the Torah each year. For those who must do so in English, I recommend "The Living Torah" by Rabbi Aryeh Kaplan. I would also make it my business to go through the Prophets and the Writings, even superficially. Besides this, I would put an emphasis on practical halachah, especially the clear and concise works of Rabbi Ovadia Yosef. I do not recommend either Mishnah Berurah or the Kitzur (Abridged) Shulchan Aruch. Little by little, as one becomes comfortable with this schedule, other areas can and should be added. You will be amazed at the amount of knowledge one will amass with an investment of even half an hour a day. A controversial area is study for Noachides and potential converts. In my opinion, study as much as you can. I understand the classical reticence for non-Jews studying Torah to refer to those who learn it in order to mock it. If you seek the G-d of Israel, you will find Him in the Torah. Especially today, where few works have been left untranslated, I can see no reason to restrict access for any seeker. For Jew or non-Jew, it is very helpful to find a knowledgeable person who will allow you to "pick his brains". But seek one who is willing to show you sources. I have met many people who quote RAMBAM, who never actually read RAMBAM. Worse yet, are those who put ideas into RAMBAM's mouth.  The same applies to those quoting other rabbis, or even non-Jewish sources. The rabbi who helped me a great deal when I first began learning, would, sadly, make claims against Socrates that came directly from Aristophanes' parody of Socrates in "The Clouds". Not that I am a fan of Socrates, but the rabbi simply proved to me that he was quoting things of which he had no knowledge. What else was he distorting? Another idea to bear in mind is Rabbi Nachman's teaching that when the Talmudic rabbis said that when one comes before the Heavenly Tribunal for judgment, the first question one is asked is "Kava'ta Ittim L'Torah?" (Did you fix definite times for Torah study?). There is actually a secondary meaning to "kava'ta". Did you STEAL time for Torah? At moments between clients in your shop, or while riding a bus or subway, did you take out a book and study? A huge part of my knowledge was gained when I was in college, and had a twenty-minute subway ride in each direction. I went through a holy book each week! When I went to graduate school, I had a two-hour commute each way., That meant a book a day! Today, a vast literature is available in recorded form. Even when driving a car, one is able to "steal" knowledge and inspiration. In my next post, I will explore the issue of Torah for women.

Studying Torah 6

Over the years, I have developed my own system of Torah study, which I recommend to all who ask. It combines the Sepharadic approach of emphasizing bekiut, as well as going for practical knowledge, The ARI z"l's insistence on studying all the levels of Torah each day, which reflect different spiritual realities, and Rabbi Nachman's approach of visiting all the "chambers", and reviewing all major sources time after time, which will eventually result in a deeper understanding than trying to analyze and reanalyze the text before us. Many people have told me that my method is worthless. But I have found it to be both practical and comprehensive. I get up in the morning, and study some of the teachings of Rabbi Nachman, from his magnum opus, Likutei Moharan. I then study the interpretations of his disciple, Rabbi Natan, in Likutei Halachot. These provide me with inspiration for my morning prayers. After praying, I study halachah. My minimum is RAMBAM's Code, with the commentary of the great Yemenite scholar, Rabbi Yosef Kappah, and the Shulchan Aruch, without commentaries. If I happen to be faced with a halachic problem, I will delve into commentaries and additional sources before rendering a decision. After these, I study part of that week's Torah portion; reading it twice in Hebrew and once in Aramaic translation, so that I finish it on Friday morning. On Shabbat, as my illness does not permit me to attend synagogue, I reread the entire Torah portion in Hebrew. I then read a chapter of the Prophets and a chapter of the Holy writings, exclusive of Psalms, which I read through every month independent of my other learning schedules. In this way, I complete the Torah and Prophets each year, and the Writings twice a year. I consult commentaries only when a passage cannot be readily understood by itself. Following this, I study Mishnah, and then Gemmara. I top this off with Zohar, and the writings of the ARI. In the evening, following the Evening Service,. How much of each do I study? That is the beauty of this system. In a day in which I am pressed for time, all of these can be done in under an hour. When time permits, I can devote several hours to one or more of these works. Many people who were trained in 'Iyyun and Pilpul, would see such study as hopelessly superficial, and essentially worthless. But these people, once out in the business world, have neither the time nor the patience to delve into sources in depth. The result is that they almost never study Torah, except perhaps on Shabbat. In the way I do it, even on the Eve of Passover, I can still manage to study, albeit only a little. Each and every day means an encounter with the Word of G-d, as expressed through His Prophets and Sages. Few people would enter into a scholarly debate with me, as I have seen parts of Torah that they have never encountered. I believe that everyone, from beginner to advanced student, can follow this method to great advantage. For someone just beginning, a somewhat shorter list of sources might be more appropriate. Soon, they will find that the combined knowledge of different sources, reviewed over and over again over the course of a few years, gives them not only a breadth of knowledge, but also insights into the depths, that comes with familiarity with a variety of sources. This has worked for me, and I hope will work for you.