Rabbi’s Blog

Rabbi’s Blog May – June 2019

Two Months of Significant Jewish Dates

The spring months are filled with many significant Jewish events, especially in May and June. Just days after Pesach ends, Jews recall the greatest catastrophe to ever befall our people on Yom Hashoah or Holocaust Remembrance Day, which this year falls on May 2nd.  Six days later, on the 3rd of Iyar (May 8th), is Israel’s Yom Hazikaron, or Memorial Day, commemorating their fallen soldiers and victims of terror.  Both Yom Hashoah and Yom Hazikaron are observed in Israel with the sounding of air raid sirens at the same moment throughout the entire country. The whole country comes to a complete halt, everyone stops what they are doing and stands silently at attention.  Even traffic stops and everyone gets out of their cars, busses, etc. and stands until the siren ends.  Somehow, miraculously, when the siren is over everyone get back in their cars and calmly wait for the vehicles in front of them to move before continuing driving.

The very next day after the sadness and solemnity of Yom Hazikaron, Israel breaks into wild jubilation for Yom Ha-atz’ma-ut – Israel’s Independence Day.  This year it falls on May 9. In Israel it’s a day of partying, fireworks displays, parades and celebration. Even when times are tough and Israel has experienced setbacks and enormous challenges, and even as it sometimes struggles to live up to the ideals of its founders, the fact of Israel’s existence deserves to be celebrated by all Jews.

Yom Hashoah, Yom Hazikaron and Yom Ha-atz’ma-ut are all modern additions to the Jewish calendar. Adding celebrations or commemorations has been a continuous process throughout our history. In the Roman period the followers of Rabbi Akiva designated the 18th Day of the month of Iyar as a minor holiday to commemorate the sudden end of a terrible plague which had devastated many of his students. The day, known as Lag Ba’Omer, or the 33rd day of the Counting of the Omer, eventually became an occasion for picnics and bonfires, and for a relaxation of some of the restrictions which observant Jews uphold during the Omer period (which is from the 2nd day of Pesach until Shavuot).  This year Lag Ba’Omer coincides with May 23rd.

The most recent addition to the Jewish calendar is Yom Yerushalayim, or Jerusalem Day, marking the day on which Jerusalem was re-captured by the Israeli army in the Six Day War of 1967. This year Yom Yerushalayim falls on June 2nd (the 28th of Iyar).

The only Biblical holiday which occurs during this period is Shavuot, or “weeks,” originally a harvest festival held 7 weeks after the beginning of the barley harvest during Pesach.  It has also become strongly associated with the giving of the Torah on Mt. Sinai. Shavuot is one of the three biblical “Pilgrimage Festivals” when our ancestors used to go to Jerusalem to celebrate. Hence it is the same status and level of sanctity as Sukkot and Pesach.  Shavuot is on the 6th of Sivan, which falls on Saturday night May 8 and Sunday May 9.

I encourage you to learn more about our rich and fascinating history by exploring each of these significant dates online, and finding suitable ways to commemorate them.

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Rabbi’s Blog March – April 2019

Special” Shabbatot

 

It has been common practice for millennia to refer to most Shabbatot (plural of Shabbat) by the name of the Torah portion read that week. The Shabbat on which we read B’reisheet is called Shabbat B’reisheet, etc. But throughout the year some Shabbatot are given additional significance through a special name – for instance, the Shabbat between Rosh Hashanah and Yom Kippur is known as Shabbat Shuvah, the Sabbath of Return or Repentance, based on the opening word of the Haftarah, or prophetic reading for that day.

 

It just so happens that during the months of Adar and Nisan, roughly corresponding to  March and April, there are more of these specially named Shabbatot than in the entire rest of the year.  March 2nd is known as Shabbat Shekalim, the Sabbath of Shekels. In traditional congregations an additional Torah reading, describing the annual obligation of each Israelite to contribute a half shekel to the maintenance of the tabernacle, is added to the weekly Torah reading. The half shekel tax was collected at the beginning of the month of Adar; hence Shabbat Shekalim always falls on the 1st of Adar or the Shabbat immediately preceding it.  In a leap year, such as this year, Shabbat Shekalim and the other specially named Shabbatot for Adar occur in Adar 2 rather than Adar 1.

 

Two weeks later, on March 16, comes Shabbat Zachor, or the Sabbath of Remembering. The name is taken from the additional Torah reading reminding the Israelites never to forget the treachery of the Amalekites, who attacked the weakest of the Israelites at the rear of their ranks.  Shabbat Zachor always occurs immediately before Purim, as Haman was described as a descendant of the Amalekites.

 

March 30th is Shabbat Parah, the Sabbath of the Cow (no, it has nothing to do with the names of Chinese New Years).  The additional Torah reading on this Shabbat describes the ritual of the parah adumah, or red heifer, whose ashes were used to purify those in an impure state. This ritual was necessary to perform before Passover on anyone in a state of impurity, or that individual would not be able to perform the mitzvah of eating the Paschal lamb on Pesach.

The next week, April 6, is Shabbat Ha-Khodesh or the Sabbath of “This Month.”  It is read on the Shabbat coinciding with or immediately before the first of Nisan. The additional reading refers to the month of Nisan, the month in which Pesach is celebrated, and begins with “This month shall be the first of the months for you.”  This serves as a reminder that Pesach is fast approaching.

 

Finally, on April 13, the Shabbat immediately before Pesach begins, comes Shabbat Ha-Gadol – the Great Sabbath.  The name comes from the Haftarah read on that day in which the prophet Malachi proclaims, “I will send the Prophet Elijah to you before the great (ha-gadol), awesome day of the Lord,” foreshadowing the role of Elijah in the Pesach seder as a harbinger of the future redemption.  Historically, Shabbat Ha-Gadol was given added significance, as it was one of only two occasions when rabbis gave sermons – on Shabbat Shuvah to remind the people of the laws of Teshuvah, or repentance, in preparation for Yom Kippur; and on Shabbat Ha-Gadol to review the intricacies of the removal of chametz and the laws of Pesach.

 

Each of the specially named Shabbatot in the coming months serves as a signpost and reminder of the holidays of Purim and Pesach, reinforcing the importance of the Jewish calendar and the holidays in Jewish memory, identity and continuity. Elisha joins me in wishing all of you a joyous Purim and a happy and memorable Pesach.

 

Chag Sameach!

Rabbi Tracy G. Klirs

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Rabbi’s Blog January 2019

Reflections from Rabbi Klirs

“Special” Shabbatot

 

It has been common practice for millennia to refer to most Shabbatot (plural of Shabbat) by the name of the Torah portion read that week. The Shabbat on which we read B’reisheet is called Shabbat B’reisheet, etc. But throughout the year some Shabbatot are given additional significance through a special name – for instance, the Shabbat between Rosh Hashanah and Yom Kippur is known as Shabbat Shuvah, the Sabbath of Return or Repentance, based on the opening word of the Haftarah, or prophetic reading for that day.

 

It just so happens that during the months of Adar and Nisan, roughly corresponding to  March and April, there are more of these specially named Shabbatot than in the entire rest of the year.  March 2nd is known as Shabbat Shekalim, the Sabbath of Shekels. In traditional congregations an additional Torah reading, describing the annual obligation of each Israelite to contribute a half shekel to the maintenance of the tabernacle, is added to the weekly Torah reading. The half shekel tax was collected at the beginning of the month of Adar; hence Shabbat Shekalim always falls on the 1st of Adar or the Shabbat immediately preceding it.  In a leap year, such as this year, Shabbat Shekalim and the other specially named Shabbatot for Adar occur in Adar 2 rather than Adar 1.

 

Two weeks later, on March 16, comes Shabbat Zachor, or the Sabbath of Remembering. The name is taken from the additional Torah reading reminding the Israelites never to forget the treachery of the Amalekites, who attacked the weakest of the Israelites at the rear of their ranks.  Shabbat Zachor always occurs immediately before Purim, as Haman was described as a descendant of the Amalekites.

 

March 30th is Shabbat Parah, the Sabbath of the Cow (no, it has nothing to do with the names of Chinese New Years).  The additional Torah reading on this Shabbat describes the ritual of the parah adumah, or red heifer, whose ashes were used to purify those in an impure state. This ritual was necessary to perform before Passover on anyone in a state of impurity, or that individual would not be able to perform the mitzvah of eating the Paschal lamb on Pesach.

The next week, April 6, is Shabbat Ha-Khodesh or the Sabbath of “This Month.”  It is read on the Shabbat coinciding with or immediately before the first of Nisan. The additional reading refers to the month of Nisan, the month in which Pesach is celebrated, and begins with “This month shall be the first of the months for you.”  This serves as a reminder that Pesach is fast approaching.

 

Finally, on April 13, the Shabbat immediately before Pesach begins, comes Shabbat Ha-Gadol – the Great Sabbath.  The name comes from the Haftarah read on that day in which the prophet Malachi proclaims, “I will send the Prophet Elijah to you before the great (ha-gadol), awesome day of the Lord,” foreshadowing the role of Elijah in the Pesach seder as a harbinger of the future redemption.  Historically, Shabbat Ha-Gadol was given added significance, as it was one of only two occasions when rabbis gave sermons – on Shabbat Shuvah to remind the people of the laws of Teshuvah, or repentance, in preparation for Yom Kippur; and on Shabbat Ha-Gadol to review the intricacies of the removal of chametz and the laws of Pesach.

 

Each of the specially named Shabbatot in the coming months serves as a signpost and reminder of the holidays of Purim and Pesach, reinforcing the importance of the Jewish calendar and the holidays in Jewish memory, identity and continuity. Elisha joins me in wishing all of you a joyous Purim and a happy and memorable Pesach.

 

Chag Sameach!

Rabbi Tracy G. Klirs

 

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Message From the President

We Are Grateful to God

By Susan Hendler, Temple Beth Orr, Coral Springs, FL

We are grateful to God who shows mercy when we face adversity, who has brought us the greatest gifts of faith, trust, and enlightenment through Torah.

If we appreciate the grace, harmony, and artistry of nature—Dayeinu

If we embrace the beauty of simplicity—Dayeinu

If we envision the sacred with the ordinary—Dayeinu

If we greet diversity with acceptance—Dayeinu

If we cherish the insightful wisdom of our elders—Dayeinu

If we perform acts of kindness anonymously—Dayeinu

If we nurture the purity, creativity, and hope reflected in the eyes

of our children—Dayeinu

If we cultivate the positive forces that drive us to a peaceful existence—Dayeinu

If we radiate the spirituality that we internalize from our relationship with God—Dayeinu

If we are content to accept the serenity of God’s light—Dayeinu

For all of this we are grateful.

For all of this would be enough.

Yet, there is never enough gratitude to encompass all of  God’s wonders.

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Message From the Rabbi

Reflections from Rabbi Klirs

What Thanksgiving and Chanukah Have in Common With Sukkot

 

Sukkot is hands-down my favorite holiday.  I love assembling the sukkah each year, decorating it, inviting guests for meals and eating outdoors.  I love the smells and sounds of the lulav and etrog, the special holiday services and the dancing on Simchat Torah.  Most of all, I love Sukkot’s messages of gratitude, deep appreciation for the beauty of God’s natural world, and the awareness of life’s fragility.

 

While most Americans are familiar with the story of the first Thanksgiving, few are aware of its biblical origins.  When wanting to thank God for surviving their first winter and successfully harvesting their first crops in the New World, the Pilgrims looked to the Bible for inspiration.  There they found the Torah’s description of a feast of “the final ingathering of the yield of your crops,” described as a time of joy and thanksgiving to God.  While the pilgrims most likely recognized this holiday as “The Feast of Tabernacles,” they also understood that Thanks-giving was its primary purpose, and so they named the new holiday.  I have always felt that of all the American holidays, Thanksgiving is the most Jewish – in addition to its link to Sukkot, showing gratitude to God through prayer, ritual, shared meals and literally sharing one’s bounty with the poor, are deeply rooted Jewish values. One might even think of Sukkot as the biblical Thanksgiving.  But I prefer to think of Thanksgiving as the American Sukkot.

The basic outlines of the Chanukah story are well-known to American Jews.  In the 3rd century BCE, a band of Jewish rebels fought against the oppressive regime of the Hellenized Syrian ruler, Antiochus IV, to restore Jewish practice to the Temple and Jewish sovereignty to the whole land of Judea.  After re-conquering Jerusalem from enemy control and liberating the Temple, the Maccabees set about to restore, purify and rededicated the defiled Temple to the service of the one God.  As the fighting grew increasingly intense over the fall months and the Temple mount remained inaccessible to the rebels, it was impossible for them to celebrate the 8-day festival of Sukkot during its appointed season.  And so, as the Books of the Maccabees relate, they delayed the observance of Sukkot until the Temple was in their hands and restored. Hence the celebration of the re-dedication of the Temple, or Chanukah, lasted 8 days, included sacrifices, processions with palm fronds, and the singing of Psalms of Hallel, or praise to God, exactly as Sukkot did. In case you were wondering, the legend of the little cruse of sanctified oil that burned for 8 days was an invention of the Talmudic rabbis centuries later.

 

Sadly, while both the first Chanukah and the original Thanksgiving were motivated by the highest values and sincerest spiritual reflexes, both led to tragic and less than noble outcomes – the scion of the Maccabees, the Hasmonean family, formed a dynasty that quickly devolved into corruption, fratricide and eventual collusion with Rome, leading ultimately to the bloody conquest of Judah and the exile of its people.  The European settlement of the Americas, of which the pilgrims were a mere beachhead, brought disease, warfare and exile, from which the indigenous peoples never recovered.  That is why both stories – that of Chanukah and that of the first Thanksgiving – have become complicated and fraught.

 

But Sukkot has perennially remained a non-controversial, quintessential expression of the human capacity for gratitude, appreciation, wonder, joy and generosity.  It is especially in these dark times – when nonstop warfare, persecution, extreme weather and famine plague our world, and when growing numbers of our own citizens lack access to basic human necessities, when critics of the president are threatened with mail bombs and a lunatic anti-Semite slaughters Jews praying in a synagogue on Shabbat morning – that we need to infuse our celebrations of both Thanksgiving and Chanukah with the true spirit of Sukkot, and let us share that spirit with everyone in our lives.

 

Chag Sameach!                                                                                                                            Rabbi Tracy G. Klirs

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