Shabbat-O-Gram for May 18, 2013

Shabbat-O-Gram

Our 7th Graders just before their "Aliyah" service on Tuesday evening Shabbat Shalom With Shavuot behind us, this week we are blessed with not one but two ufrufs at services on Shabbat morning, celebrating the upcoming weddings of Matt Miller and Jamie Morvitz, and Alexis Kraus and Marc Steinberg.  I can't recall having two ufrufs at the same service here before.  We are doubly blessed! It's giving me dreams of filling Yankee Stadium with TBE couples - but mass weddings really aren't our thing. And thank you to their families for sponsoring our weekly announcements.  Mazal tov! Speaking of blessings.... Is it just coincidence, or was it divinely ordained that the new Star Trek film open on the very weekend when we read the Torah portion most directly associated with the series? Although I've never been a real Trekkie, I've always been intrigued with the Jewish connections with Star Trek, the most famous being that Vulcan hand salute which mimics that gesture of blessing made by the high priests in ancient times, a blessing found in Numbers 6:23-26 . The new Spock, BTW needed special training to get that salute down. Jewcy, a hip Jewish site, now chimes in with "Jew Trek", which claims that the new film version of the old TV series has been rendered Judenrein. As he writes, this is what "the Jew of Star Trek has been reduced to: A cultural heritage, a memory of a series long past. Now, we look to the future. Too bad J.J. Abrams is such a goy.  Thank you to congregant Beth Madison for alerting me to following site, created by a rabbi and Trekkie, with a link to an entertaining essay titled, "New Star Trek Movie: A Vulcan Holocaust?" This is an opportune week to reflect on the meaning of blessings.  Tradition instructs us to try to utter 100 blessings every day, whether spontaneous or not.  Many can be found in the daily prayers, and some can be found in the grace after meals (see Birkat Hamazon explained in Wikipedia and in the Jewish Virtual Library); it can be downloaded at Birkat Hamazon [pdf]).  Some more spontaneous blessings can be foundhere. Twenty years ago, in 1993, I asked a confirmation class to come up with 100 blessings of their own, a list of what they are most thankful for.  Read their list here (and it's amazing to see some of them are teaching the same lessons to their own children).  Two weeks ago, our 3rd and 4th graders were sitting in my office and I asked them to do the exact same thing.  Their list of 100 blessings  includes dogs, Doritos, family, Laffy Taffy, teeth, the beach, clapping, our feet, the seasons, aliens, love, justice, Connecticut, Israel, t-shirts, baby brothers, and aardvarks.      Admittedly, it's not easy to achieve the 100 blessing threshold each and every day, even if the reciting the Amida alone, three times daily (with its nineteen blessings on weekdays) brings us nearly two thirds of the way.   We all have so much to be grateful for. A student once asked Rebbe Elimelech the following question, regarding the famous statement of our sages: "How is it possible to bless God for bad news with equal fervor as for good news? Go to the study hall" replied the Rebbe," and ask your question to my brother, the saintly Reb Zusia." When the student laid his eyes on Reb Zusia, he could easily imagine the suffering this man must have experienced in his lifetime. The pain of illness and poverty were etched on his face. The student proceeded to ask: "How is it possible to bless God for bad news with equal fervor as for good news?" Reb Zusia's reply: "Why are you asking me? How do I know the answer? Nothing bad has ever happened to me!" So, what am I grateful for? In a week, I'll be watching my eldest child graduate from college.  Ask me then! Shabbat Shalom!  And mazal tov to all our graduates, brides and grooms, and anyone else celebrating life transitions this month and next. Rabbi Joshua Hammerman

Why Do Jews Stay Up All Night and Study on Shavuot?

WHY DO MANY JEWS STAY UP ALL NIGHT STUDYING TORAH ON SHAVUOT?

http://www.schechter.edu/Responsa.aspx

Volume 7, Issue No. 7, May 2013

Rabbi Prof. David Golinkin

Question: It is customary to study Torah all night at a Tikkun Leil Shavuot. What are the sources and the customs related to this practice?

Responsum:

I) Some of the Primary Sources

There are a vast number of primary sources about this custom. We shall summarize some of the main sources in chronological order, based on the scholars who have studied our topic (see the Bibliography below) followed by some general conclusions:

1. Rabbi Isaac Hirsch Weiss suggested in Bet Talmud (Vol. 2, 1882, p. 87, in a note) on the basis of Eusebius that Philo of Alexandria (ca. 20 b.c.e.-50 c.e.) hints at something akin to a Tikkun Leil Shavuot in hisOn the Contemplative Life. This was repeated by modern scholars such as Halamish (p. 595) and Hamburger (p. 268). However, it is clear from Philo himself (Philon Ha'alexandroni: Ketavim, ed. Daniel-Nataf, Volume 1, Jerusalem, 1986, pp. 176-177 and 196-202) that the custom of staying up all night praying and listening to their "president" had nothing to do with Shavuot. Rather, the sect of Jews known as theTherapeutae used to engage in these practices on a holiday which occurred once every 50 days. (1)
    
2. Rabbi Abraham Ibn Ezra (Spain and many other countries, 1089-1164) hints at the idea of staying up all night on the night of Shavuot in his commentary to Exodus 19:11: "perhaps a person should not sleep on the night when they will hear God's voice in the morning, as is the custom of the High Priest on Yom Hakippurim [see Mishnah YomaChapter 1]".
    
3. The first real source for the Tikkun custom is the Zohar, most of which, according to modern scholars, was written by Rabbi Moshe de Leon at the end of the 13^th century. In these passages, Tikkun means to decorate or prepare the Shekhinah for her union with the male aspect of the world of Sefirot and also relates to the mystical rituals that relate to this event (Faierstein).

The Zohar draws a parallel between the seven weeks of counting the Omer and the counting of days by a menstruating woman. The Children of Israel who left the impurity of Egypt counted seven weeks and [rather than immersing in a mikveh], they immersed before the giving of the Torah in the dew which fell on the camp at night [Numbers 11:9]. Therefore, the Jewish people count seven weeks until the Giving of the Torah in purity, and in order to avoid all impurity on the night of Shavuot when they will become one with the Holy Torah, they spend the night studying Torah. "Therefore, the early pious ones did not sleep on this night and studied Torah and they said: we will inherit for ourselves a holy inheritance, for us and our children after us forever."

Furthermore, the Zohar says that Shavuot eve is the wedding night of theShekhinah. Since the Shekhinah plans to enter the huppah [wedding canopy] on the morrow, the Kabbalists must become one with the Shekhinah "and to be with her that entire night and to rejoice with her in the Tikkunim [literally: repairs] with which she is repaired" and to adorn her with jewelry. The Tikkun of the Shekhinah and her adornment are done by studying Torah, Prophets, Writings, midrash and mysticism all night long." And Rabbi Shimon [bar Yohai, the purported author of the Zohar] and all of his companions sing the song of Torah and innovate words of Torah and Rabbi Shimon and all his companions rejoice." (Zohar, Volume 3, fols. 97b-98b; the Introduction to the Zohar, fol. 8a; and cf. Tikkunei Zohar, Tikkun 70, fol. 136a – see Wilhelm, p. 126; Hamburger, p. 268; Tishbi at length; Halamish, pp. 595-597; Faierstein)

4. Moshe de Leon frequently repeated ideas from the Zohar, which he had written in Aramaic, in his Hebrew works. (2) This is what happened in relation to our topic. In his Hebrew work entitled Sod Hag Hashavuot, found in Ms. Schocken 14, Moshe de Leon uses some of the same imagery found in the Zohar: "…the early Sages z"l were accustomed, the pillars of the world who know how to draw grace from the Heavens, not to sleep on these two nights of Shavuot, and all night they read from the Torah, the Prophets, and the Writings and from there they skip around in the Talmud and legends and they read in the wisdom of the secrets of the Torah until the light of day… and on them the bride adorns herself and enters next to His Highness, and the fiftieth night is this night for God to connect the Written Torah and the Oral Torah, and her special children on earth bring her into thehuppah… they are the bridesmen of the bride…" (Wilhelm, p. 126).

According to the Zohar and this Hebrew work, the Tikkun custom was only to be observed by a select group of Kabbalists. Wilhelm (p. 127) was of the opinion that this custom was a theoretical custom invented by Moshe de Leon, but was not actually practiced, since it is not mentioned in any works of laws and customs until the 16^th century. Yehuda Liebes and Moshe Halamish felt, on the other hand, that this was an actual custom practiced by Kabbalists beginning ca. 1290 (Halamish, p. 596). 

5. A similar passage to Ms. Schocken 14 is found in Or Zarua, a kabbalistic commentary on the prayers, written by Rabbi David ben Judah the Pious. Claiming to be a grandson of Nahmanides, he lived in Spain in the early 14^th century. (Ms. British Library 711 quoted by Hamburger, p. 269 and Halamish, pp. 596-597).
    
6. Rabbi Yitzhak ben Shlomo Ha-ezovi wrote in his Agudat Ezov (Turkey, ca. 1500): "One must engage in the Oral Torah all of Shavuot Eve, and in the daytime will come the acceptance of the Written Torah, and then he is crowned with both. And so was the custom of the early pious ones that they did not sleep the entire night [or: nights], for they were engaged in Torah and they would say: 'We will come and we will inherit a holy inheritance for us and for our children in two worlds' ". It should be noted that the last sentence is a quote from the Zohar cited above (parag. 3). (Hamburger, pp. 269-270; Halamish, p. 597, note 13).
    
7. The earliest description of an actual Tikkun seems to be an epistle of Rabbi Shlomo Alkabetz (1505-1584), who later wrote the piyyut Lekhah Dodi, which we sing every Friday night. It was first published in the first edition of Rabbi Yosef Karo's Maggid Meisharim (Lublin, 1646) as well as in Rabbi Isaiah Horowitz's  Shenei Luhot Habrit, Massekhet Shavuot (Amsterdam, 1648).  It describes a Tikkun observed by Rabbi Alkabetz and Rabbi Yosef Karo (1488-1575), who later wrote the Shulhan Arukh, which took place inAdrianople ca. 1530 or 1534.

These two mystics stayed up all night studying. After studying selected passages from the Torah, the two haftarot of Shavuot, three chapters of Psalms, the Song of Songs, Ruth, and the end of Chronicles, they studied two tractates of the Mishnah. They then heard the voice of the Shekhinah coming out of the mouth of Rabbi Yosef Karo. Rabbi Alkabetz preserved the entire speech – which was similar in nature to the other revelations which Rabbi Yosef Karo received from the Maggid and recorded in his work Maggid Meisharim. Indeed, Prof. Werblowsky devoted an entire monograph to Rabbi Yosef Karo and his Maggid. "The voice of the Shekhinah praised the scholars who were crowning the Shekhinah on this night, and if you were ten, I would ascend even higher. They then continued studying and then the Shekhinahspoke again and told them to continue studying and to make aliyah for not all times are equal, for I will give you sustenance" in Eretz Yisrael. A similar event happened on the second night of Shavuot. (Wilhelm, p. 128; Hamburger, p. 281; Halamish, pp. 599-600; Werblowski, pp. 19-22, 108-110; Jacobs translated the entire epistle). This fascinating passage makes a direct connection between the Tikkun of studying all night on Shavuot and the Tikkun of making aliyah. Indeed, Rabbi Yosef Karo made aliyah to Safed in 1536 and Rabbi Shlomo Alkabetz in 1535. Interestingly enough, Rabbi Yosef Karo did not codify this custom in his Shulhan Arukh, which he wrote in Safed (first edition,Venice, 1564-1565).

8. Rabbi Avraham Galante (d. 1589) was also a member of the mystic circle in Safed. He describes the Tikkun in a list of "good and holy customs practiced in Eretz Yisrael": "Erev Shavuot they sleep one or two hours [in the afternoon] after they did the needs of the Festival, because at night after eating they gather in the synagogues, every community in its synagogue, and they do not sleep all night long and they read Torah, Prophets and Writings and mishnayot and Zohar andderashot [exegesis] of verses until morning light, and then the entire people immerse in a mikveh in the morning before Shaharit as it says in the Zohar Parashat Emor (see above, parag. 3)…" (Wilhelm, p. 125)
    
9. Rabbi Shimon Lavi (Spain, Fez, Tripoli, ca. 1490-1585), author of the famous piyyut "Bar Yohai Nimshahta Ashrekha" had a different order of study on the night of Shavuot. He wrote in his commentary to the Zohar, ca. 1571: "We are accustomed today on the first night of every Shavuot [to study or recite] 32 piyyutim which are based… on thehokhmah [esoteric wisdom]. May the Lord God of Israel help us to recite them in the Holy Land" (Hamburger, p. 270; Halamish, p. 597).
    
10. Rabbi Avraham Halevi Berukhim of Safed (ca. 1590) says that "allba'alei Torah" [masters of Torah] must learn all night (Hamburger, p. 275). Rabbi Moshe ben Maimon Elbaz of southern Morocco (ca. 1575-1599) says that "all ba'alei Torah… should study the Oral Torah all night, the night when the bride adorns herself to enter the huppah with the groom on the morrow, and this should be the intent in their reading" (Halamish, p. 597; cf. Hamburger, p. 275). The last sentence harks back to the Zohar (above, parag. 3).

It appears that until ca. 1600 the Tikkun Leil Shavuot was observed primarily by mystics and kabbalists. Beginning at that time, it appears that kabbalists began to advocate that all Jews should observe the custom of the Tikkun.

11. Rabbi Moshe Ibn Machir was the Head of the Yeshivah at Ein Zeitun near Safed in the late 16^th century. He wrote in his Seder Hayom(Venice, 1599) "… every person, whether he is the smallest of the small and a commoner among commoners, should value himself and aggrandize himself regarding this matter… and if he can connect to a community of people of truth and seekers of justice [i.e. kabbalists?], how good and how pleasant that he should be counted among the sons of the king's palace and of the bridesmen of the bride" (Hamburger, p. 275).
     
12.  Similarly, Rabbi Hayyim Vital of Safed (1542-1620), the main disciple of Rabbi Yitzhak Luria, wrote in his Sha'ar Hakavanot (ed. Jerusalem, 1873) that "the custom has already spread in Israel to engage in Torah study the entire night of Shavuot" (Hamburger, p. 270). He further states that whoever does not sleep even one moment and will study Torah, it is promised to him that he will live that year and no evil will befall him that year. He lays out the texts studied, an order still practiced by many until today: the first three and the last three verses of every Torah portion, the sections of the Torah and the Prophets which have some connection to Shavuot,  such as the Ten Commandments, the omer, the hafatarot of Shavuot and the Book of Ruth. The rest of the night is devoted to "the secrets of the Torah and the Zohar according to what your mind can grasp" (Wilhelm, p. 127; cf. Halamish, p. 599).
     
13.  By the time that Rabbi Isaiah Horowitz (Prague, Poland, Jerusalem, Tiberias, ca. 1565-1630) wrote the Shelah in Eretz Yisrael the 1620s, he could testify that "this custom had spread in all of Eretz Yisrael and in the entire kingdom, no one is left out, all from the great to the small, and they accepted it upon them and their descendants [cf. Esther 9:27]". He encouraged this and added: "On this night of Shavuot, sleep should be denied from anyone who wants to cling to holiness and let him engage in Torah all night". His order of study is different than that of Rabbi Hayyim Vital: the first and last three verses of every weekly Torah portion (and sometimes more), the first and last three verses of every book of the Bible, the first and last mishnah of every tractate of Mishnah, the first and last mishnah of Sefer Yetzirah [an important mystical text], the Zohar – Emor (above, parag. 3), the 613 commandments, and the Song of Songs. The study is divided into 13 parts; kaddish is recited after each part. (Hamburger pp. 276,  283-285; Wilhelm, pp. 128-129; Halamish, p. 601)
     
14. This trend of popularizing the Tikkun is epitomized by the printing of an order of study at the end of Tikkunei Shabbat, Cracow 1612 and as an independent booklet entitled "The order of reading a Tikkun for the nights of Shavuot and Hoshanah Rabbah" published in Venice, 1648. By 1839, the Tikkun booklet had been printed 88 times (sic!), primarily inAmsterdam andVenice. (Wilhelm 130 and 143; Halamish, pp. 602-603; cf. the two editions listed in the Bibliography below).
     
15. Even so, in the middle of the 17^th century in Germany it was still considered the custom of pious individuals. Rabbi Yosef Yuzpeh Hahn (d. 1637) wrote in his Yosef Ometz that in his day only "the meticulous, who follow the kabbalah" study all night, while Rabbi Yosef Yuzpeh Shamesh of Worms wrote in 1648 that "there are studiers of Torah who do not sleep on this night, rather they learn all night until the morning" (Hamburger, p. 277).
     
16. Rabbi Avraham Gumbiner (Poland, d. 1683) mentions the Tikkun in his classic commentary Magen Avraham to the Shulhan Arukh (Orah Hayyim 494). He states that most of the studiers now follow this custom. He also gives a midrashic rather than a mystical explanation for the custom: "Because the Israelites were sleeping all night long and God had to wake them up, as it says in the midrash, therefore we have to repair (letakein) this" (Hamburger, pp. 271, 277; Wilhelm, p. 130).
     
17. The anonymous author of Hemdat Yamim, which was written in Jerusalem ca. 1700, devotes a lot of space to the Tikkun. He says that the custom has spread to the entire Diaspora. They study Torah all night "in order to adorn the lovely bride, to prepare her to enter thehuppah on the morrow" (cf. the Zohar, parag. 3 above). He adds a new idea that the Tikkun is a way of atoning for every sin regarding the honor of the Torah. He therefore attacks those who think that it is enough to remain awake all night and to sit in the Bet Midrash without learning. It is also a custom to speak Hebrew all night. He is opposed to the recitation of the kaddish many times; this was encouraged by the treasurers who got people to pledge money for every kaddish. He added two prayers of his own: one for before the Tikkun and one for before immersing in the mikveh early in the morning. He also requires a second Tikkun on the second night of Shavuot (Wilhelm, p. 129; cf. Halamish, pp. 600, 601-602).
     
18. In 1696, Rabbi Ya'akov Reisher (Prague, ca. 1670-1733) wrote in hisHok Ya'akov commentary to the Shulhan Arukh (Orah Hayyim 494) that in the house of his teacher and father-in-law Rabbi Shimon Spira in Prague they did not do a Tikkun with a minyan but each person studied what he wanted by himself. The fixed text of the Tikkun was only enacted for Amei Ha'aretz [ignorant Jews] who do not know how to learn by themselves (Wilhelm, p. 130).
     
19. On the other hand, Rabbi Zvi Hirsch Kaidanover (d. 1712) says in his ethical work Kav Hayashar (Frankfurt de Main, 1705) that every person who is God-fearing should learn all night on Shavuot the Tikkun written by the students of the Ari as described by Rabbi Hayyim Vital (above, parag. 12) (Hamburger, p. 278).
     
20. Two years later, Rabbi Elhanan Henli Kirchhahn related to our custom in his Simchat Hanefesh: "The custom is in the communities that they stay up and learn the entire night of Shavuot, to serve God, may His name be blessed" (Hamburger p. 279; I have translated from the Yiddish).
     
21. Rabbi Yehiel Michal Epstein, the author of Kitzur Shelah published in 1709, encouraged the Jews who live in small towns to observe the Tikkun custom: "even though the Tikkun [booklets] have been printed a number of times, in any case… perhaps the Tikkunim have not spread in the yishuvim [i.e. small villages] who can learn what is possible from the books which they have, even though they cannot learn the entire Tikkun [booklet], even so, since their intent is for the sake of Heaven, God will unite the intent with the act and it is good for them" (Hamburger, p. 277).
     
22. By the year 1747, when Rabbi Ya'akov Emden (Altona, 1697-1776) published his Siddur Sha'arei Shamayim, many simple Jews were attending the Tikkun but not really learning. This led to the following criticism: "The custom has already spread on the basis of the Zohar and the Ari to be awake on this night to study Torah… but those who stay up should be careful not to engage in useless conversations, and even more in joking and frivolity, because then sleep is good for them and enjoyment for the world" (Hamburger, p. 279). In other words, it is better to sleep than to stay up, joke around and not learn.
     
23. Rabbi Yosef Hayyim David Azulai, the Hida (1724-1806), was an important halakhic authority who was born in Jerusalem but spent much of his life in Italy and other countries. He testifies that "most Jews have the custom of learning on the first night of Shavuot on the basis of the holy Zohar". (Hamburger, p. 277).
     
24. Rabbi Eliezer Papo (Bulgaria, 1786-1828) returned to an emphasis on the mystical purpose of the Tikkun in his influential ethical work Pele Yo'eitz (Constantinople, 1828): "Reading the Torah [i.e. the abbreviated version found in the Tikkun booklets] on the night of Shavuot according to the order enacted by Rabbeinu the Ari z"l is wondrous and makes an impression on High, adornments to theShekhinah, blessed is a person who merits this… and this is a great Tikkun [repair] for the blemish of seeing forbidden sights, such as statues and woman, and which he damaged in a number of nights… that he was awake to anger his Maker with gambling and frivolity and similar evils" (Hamburger, pp. 270-271).
     
25. Yet, just a few years before, Rabbi Aaron Wormser wrote in his Me'orei Or (Metz, 1822), that the Tikkun "is only for benei aliyah", for the elite (Hamburger, p. 279)
     
26. On the other hand, a few years later, Rabbi Moshe of Zalshin informs us in his Tikkunei Shabbat (1831) that on the night of Shavuot and Hoshana Rabbah "the poor come to hear the learning" (Hamburger, p. 279). In other words, they would come to listen to the recitation of the Tikkun booklet even if they themselves could not read Hebrew.
     
27. Rabbi Yitzhak Seligmann Baer, the leading Ashkenazic expert on liturgy in the 19^th century, gave a brief history of the Tikkun in his Tikkun booklet (Rodelheim, 1878, Introduction, note 1). He says that the night is the best time to study Torah, citing numerous Talmudic passages (Hamburger, pp.  272-273). He also emphasizes that the custom has spread to the entire Diaspora (ibid., p. 279).
     
28. Finally, Rabbi Yosef Hayyim of Baghdad(ca. 1833-1909), writing in hisBen Ish Hai first published in 1899, echoed the warning of Rabbi Ya'akov Emden, that since many people attend the Tikkun all night long, they must be careful not to engage in small talk (Hamburger, p. 277; cf. Halamish, p. 601 re. his attitude towards women at the Tikkun).

II)   Summary and Conclusions

The Tikkun Leil Shavuot is based on the Zohar ca. 1300 (parags. 3 and 4) but it is not clear that it was actually practiced at that time. The first testimony of an actual Tikkun seems to be that of Rabbi Shlomo Alkabetz ca. 1530 (parag. 7).

Regarding the texts studied, Moshe de Leon mentions Bible, Midrash and Kabbalah or Bible, Talmud and legends (parags. 3-4). Rabbi Alkabetz mentions selected passages from the Bible and Mishnah (parag 7). Beginning with Rabbi Hayyim Vital (parag. 12) and Rabbi Isaiah Horowitz (parag. 13), the practice became to recite some verses from every section of the Torah, Prophets, Writings, Mishnah, Sefer Yetzirah etc. Even so, some rabbis said that only the Oral Law should be studied (parags. 6, 10), while Rabbi Shimon Lavi studied 32 piyyutim (parag. 9).

From its inception until ca. 1600, the Tikkun was only practiced by an elite group of kabbalists. Beginning ca. 1600 (parag. 11 and ff.), many rabbis encouraged all Jews to recite the Tikkun booklets all night long on Shavuot. This led to many illiterate Jews attending the Tikkun; some just listened while others talked. Some rabbis continued to stress that the Tikkun is meant for the elite (parag. 25), while others warned the simple Jews to refrain from idle talk (parags. 22, 28).

The creation of a fixed text of verses to be recited (parag. 12 and ff.) had the positive effect of enabling the Tikkun to spread very rapidly to all Jewish communities, but it turned the Tikkun into a rote exercise without any real Torah study. Even so, some rabbis studied other texts (parags. 6, 9, 10), while others emphasized that the fixed Tikkun is meant for ignorant Jews, but more learned Jews should actually study Torah all night (parag. 18).

In recent years, Jews throughout Israel and all over the world have begun to hold text classes all night with the teacher switching off every hour. These Tikkunim have succeeded in attracting many Jews who are not observant or affiliated. This seems to be the best approach for our generation. On the one hand, it preserves the original custom of studying Torah all night on Shavuot as preparation for Mattan Torah – the Giving of the Torah – as recommended by the Zohar ca. 1300 and as practiced beginning in 1530. On the other hand, most Jews today cannot relate to reading the traditional Tikkun booklets. Even if they understand the Hebrew and Aramaic, they cannot actually learn such a booklet, because it consists of the first and last three verses of dozens of different books. A person who wants to follow the kabbalistic practice ofreading the Tikkun booklet is welcome to do so, but many Jews will prefer tostudy Torah all night either by studying Bible, Mishnah, Talmud, Midrash and other texts in a serious fashion or by listening to lectures on these and other classic Jewish texts.

I hope and pray that more and more Jews will attend Tikkunim every year and that studying Torah all night long will bring us closer to God and His Torah.

David Golinkin
Jerusalem
Rosh Hodesh Sivan 5773

Notes

1. For a brief summary, see Encyclopaedia Judaica, Vol. 15, cols. 1111-1112, s.v. Therapeutae. For recent scholarship, see David Golinkin,The Status of Women in Jewish Law: Responsa, Jerusalem, 2012, pp. 322-323 and the literature ibid. in note 9.
2. See Gershom Scholem, Encyclopaedia Judiaca, Vol. 16, cols. 1209-1210, s.v. Zohar.

 Bibliography

I) Studies

Meir Bar-Ilan, Mehkirei Hag 8 (5757), pp. 28-48

Morris Faierstein, Conservative Judaism 61/3 (Spring 2009), pp. 76-79

Moshe Halamish, Hakabbalah Batefillah Bahalakhah Uvaminhag, Ramat Gan, 2000, pp. 595-612 (reprinted from Mehkirei Hag 5 [5754], pp. 62-78)

Binyamin Shlomo Hamburger, Shorshei Minhag Ashkenaz, Bnei Berak, 5762, pp. 268-364

Elliot Horowitz, AJS Review 14/1 (Spring 1989), pp. 24, 36-37, 42-43, 45 (on the influence of coffee on the Tikkunim and other customs)

Louis Jacobs, Jewish Mystical Testimonies,New York, 1977, pp. 98-104 (a translation of the epistle in parag. 7 above)

Yehoram Mazor, Mehkirei Hag 5 (5754), pp. 79-87 (about Tikkunim in the Reform movement inIsrael)

Yishayahu Tishbi, Mishnat Hazohar, Vol. II,Jerusalem, 1961, pp. 531-532, 570-572 (a Hebrew translation of one of the Zohar passages in parag. 3 above)

R. J. Zwi Werblowsky, Joseph Karo: Lawyer and Mystic,Philadelphia, 1977, pp. 19-22, 108-110 (a discussion of parag. 7 above)

Y.D. Wilhelm, "Sidrei Hatikunim", Alei Ayin,Jerusalem, 1948-1952, pp. 125-130

II) Tikkun Booklets

Seder Tikkun Leil Shavuot V'leil Hoshana Rabbah, Warsaw, 1873 and reprints (according to the order of the Shelah with some kavanot of the Ari)

Yitzhak Seligmann Baer, Seder Halimmud B'leil Hag Hashavuot U'v'leil Hoshanah Rabbah, Rodelheim, 1878 and reprints

Why Do We Eat Dairy on Shavuot?

Why is it customary to eat dairy products on Shavuot?
Let me count the ways...

WHY DO WE EAT DAIRY ON SHAVUOT?

Many reasons are offered for the custom of eating dairy on Shavuot:

1. The Ten Commandments encompass all 613 commandments. Thus, when the Jews returned to their tents after the giving of the Torah, they were bound for the first time by the Torah's dietary laws. Therefore, they could not eat meat, for they first had to prepare a proper slaughtering knife, remove the forbidden fats from the slaughtered meat, salt it and procure kosher cooking utensils. All this made it necessary for them to eat dairy, rather than meat, at that time. As a commemoration of this, we eat dairy on Shavuot (Mishnah Berurah 494:12).

2. Kol Bo writes that it is customary to eat both milk and honey to which the Torah is likened, as it is written, "Honey and milk are under your tongue" (Song of Songs 4:11).

3. Divrei Yedidyah understands honey and milk as an allusion to the hidden facets of Torah, which are tastier than honey and milk but which must remain "hidden under the tongue," i.e. imparted only to select individuals (see Chagigah 13a).

4. Why is Torah likened to honey and milk? Honey comes from a bee, which is not kosher, and milk comes from a live animal whose meat is forbidden until the animal is slaughtered. Both honey and milk, therefore, allude to the power of Torah which can transform a sullied soul into one of holiness and purity (from Chag HaShavuot published by Yad L'Achim).

5. In the writings of Kabbalah, wine and blood symbolize judgment, while water and milk symbolize compassion. Red is also associated with sin and white with atonement, as it is written, "Though your errors will be like scarlet, they will become white as snow; though they will be red as crimson, they will become like wool" (Isaiah 1:18). It is through the purifying process of the Sefirah period that the Jewish people merit Divine compassion on Shavuot, symbolized by the eating of dairy (Magen Avraham 494:6 citing Zohar; see there for further explanation of this concept).

6. The Talmud (Makkot 23b) states that the 365 negative commandments correspond to the 365 days of the solar calendar. According to Zohar, each, day of the year corresponds to a specific commandment. As mentioned above, in Temple times, the bringing of Bikkurim the first fruits of the seven species with which the Land of Israel:, is blessed, began on Shavuot, and this is one reason why the Torah calls this Festival "Day of the First Fruits." The Torah juxtaposes, "The first of your land's early produce you shall bring to the Temple of the Lord, your God," with, "Do not cook a kid in its mother's milk" (Exodus 34:26), indicating that the day of Shavuot corresponds to the prohibition requiring the separation of meat and milk. To symbolize this, we eat dairy and then meat on Shavuot according to the laws prescribed by halachah (Chidushei HaRim).

7. As mentioned above, Moses was rescued from the Nile River on the sixth of Sivan, the day on which Shavuot falls. The Talmud relates how Pharaoh's daughter first brought Moses to Egyptian wet nurses, but he would not nurse, for God did not want the mouth that would one day communicate with Him to nurse from a non-Jew (Sotah 12b). Pharaoh's daughter then had Moses given over to Yocheved to be nursed, unaware that this woman was the infant's own mother. The eating of milk foods on the sixth of Sivan commemorates this hidden miracle (Yalkut Yitzchak).

8. Man cannot live on bread alone, nor can he survive on just water. Yet, one of the miracles of childbirth is that a mother's milk provides her newborn with all the nourishment it needs. In this sense, Torah is like milk, for it encompasses within it all the sustenance that man's soul needs for spiritual vitality and growth. Thus, the milk foods of Shavuot allude to the Torah itself (Imrei Noam).

Source: R' Shimon Finkelman of www.innernet.org, excerpted from "SHAVUOT"

Published by ArtScroll/Mesorah Publications Ltd., Brooklyn, NY. www.artscroll.com.

See pdf here

Shabbat-O-Gram for May 10: Moms, Movements, Moons, Mountains and Matriculation

Shabbat-O-Gram Mazal tov to our Sisterhood as tomorrow is our long-awaited, snow-delayed annual Sisterhood Shabbat.  A special mazal tov to Maureen Leffand, well-deserving recipient of this year's Rose Rosner Memorial Award for her stellar volunteer work.  We also wish mazal tov to our 7th grade class, who will be "moving up" at their Aliyah service this Tuesday night, the first night of Shavuot. Cantor Mordecai will also be leading a late night study session on prayer that night and on Wednesday, we'll have lots of kids and family programming, plus a dairy lunch, courtesy of Mia and Lonny Weinstein.  Thursday, the second day, will include lunch too, and Yizkor prayers plus the book of Ruth during the service.   See: Ronnie Brockman's Shorashim Blog, "Toddlers Love Dabbling in Art" &   Lewis Baer's Bar Mitzvah Commentary, plus 7th grade wedding pics and videos.  See also: Subversive Shavuot: Our Most Radical Holiday What is Shavuot? What's So Jewish About Mother's Day?    -------------------- Today is Rosh Hodesh Sivan, the new moon falling on this weekend of Mother's Day, as we approach Mount Sinai to receive the Torah once again next week on Shavuot, with many of our students stepping forward to graduate.  Can more drama can be poured into so few days?  Some of these celebrations can be combined.  Many moms were at the Kotel this morning, where, unfortunately, the Women of the Wall's monthly Rosh Hodesh service was met with massive resistance from Haredim. Read this account and this as well.  As you can see, the police did their job - though there was still some violence - in attempting to protect the women, whose rights to pray in that spot with ritual garb were upheld by the Jerusalem courts in a landmark ruling a few weeks ago.     today at the Kotel On Tuesday night, we had an informative discussion here about pluralism, the Women of the Wall, and the Sharasnky plan, which is still taking shape, and now with a greater sense of urgency.  The plan calls for an egalitarian side of the Kotel to be constructed in the area of Robinson's Arch, of equal size to the current Kotel plaza (on the left), with one common entranceway and identical in all respects.     All sides gave tentative approval to the plan, though the Women of the Wall still feel they have the right to wear tallit and read Torah in the traditional women's area.  The Robinson's Arch area would be for mixed davening (men and women together).  As you can see below, the view today is very different from that which our ancestors enjoyed in ancient times. The bottom diagram shows that today's Western Wall is only a small portion of a retaining wall that extended southward beyond Robinson's Arch (the bridge on the right) and northward well into what is now the Muslim Quarter.        If you look at the photos below, you can see that historically, women and men prayed together at the Kotel. The top two are from the early 20th century, and men and women are praying together. It was never treated as a synagogue until after the Six Day War, and even then, if you see the bottom photo of my mother taken in the women's section in 1969 (Happy Mother's Day, Mom), there are some conspicuously male-looking creatures walking behind her. The separation of the sexes was not nearly as extreme as it is today.          Archeologists are very concerned that the Sharansky plan will run roughshod over priceless finds.  The area around Robinson's arch is filled with large stones that were thrown into the valley by Roman soldiers in 70 CE when the temple was destroyed.  They have remained in place ever since.  It's amazing to see and to pray there, as our groups have in recent years (see below).    Like the Western Wall, Israel itself must not become a synagogue.  A synagogue by definition has a single ideology and vision (even if that vision is itself inclusiveness, as it is here, it is still restrictive of contrasting visions).  Any synagogue has that.  A Jewish state cannot espouse one narrow religious philospohy.  It needs to be a state for all its inhabitants, including those Jews and non-Jews who do not subscribe to any particular Jewish religious ideology.  This is the first Israeli government constructed without Haredim in it.  Already there are signs of progress: Women's faces can now be seen on billboards in Jerusalem; school curricula are being changed to better integrate the ultra Orthodox.  And Sharansky has a plan. As Shavuot approaches, let us hope that the Torah given to all the Jewish people can now be allowed to nurture each of us in our own way.  We were all at Sinai.  And now we are all at the Kotel.     Shabbat Shalom and Happy Shavuot! Rabbi Joshua Hammerman

TBE Bar/Bat Mitzvah Commentary: Zachary Feinstein on Emor

My portion of Emor talks a lot about leadership qualities – especially those that were held by the priests – the Cohanim.    The list here focuses on appearance but most of Jewish tradition places the focus on other qualities too.  That broader list would include not losing your cool, keeping calm and taking responsibility.  For me, two qualities of leadership are by far the most important:  decisiveness and compassion. Both of these qualities have helped me especially in my chosen position on the baseball diamond: catcher.

I love catching for a number of reasons.  The catcher is at the center of all the action; the ball always comes to me.  I’m in every play.  I have to make instant decisions about what pitch to call, about what base to cover,  who fields the grounder or catches the pop up, and also what base to throw to; I always have to have my eyes on the game and my focus on the entire field.

 As a catcher, I also have to care about my teammates, to show them compassion.  For example, when my pitcher throws a home run ball it’s my job  to go to the mound and tell him, it’s ok, you’ll get it next time, and tell him that was a great pitch.  Most of the time it’s a lousy pitch, but I keep that to myself.

As a catcher, I have to be a coach on the field, giving lots of advice even when people aren’t asking for it.

Aside from baseball, there are other aspects of life that require the same leadership qualities of decisiveness and compassion. Which brings me to my mitzvah project.

Last fall when Hurricane Sandy hit our region those leadership qualities came into play.  We lost heat for a week, but even so, we realized that things were much worse for people living on the coast.  So we knew we had to do something.

Rather than waiting for someone else to take action, we decided to take matters into our own hands, by collecting items such as food, clothes, cleaning supplies, and toiletries.  We loading up a U-Haul and brought it down to the Rockaways.

We didn’t just do it once.  In all, I made three trips, and my mom made two additional trips.

The experience was unforgettable.  As we were driving there, for example, just looking out the car window was devastating because of all the destruction that Sandy brought to these innocent people, houses, and lives.

We drove from house to house to offer people these supplies.  People were so happy and thankful about what we were providing them with. And they weren’t taking items that they didn’t need.  They were taking the items that they really needed to help themselves.

We dropped off the rest of the supplies at a community hall located in a church.  When adults walked in, I would ask if they had any kids, and if they did I would ask what they might need for them.  And then I would walk around to the tables for clothes, shoes, diapers, toys, and food, etc. and bring the items over to them.

I did this three times.  I hope I’ll never have to do it again.  But if there is a need, I’ll be there.  I’ve learned not to wait at times like those, because the need so great. 

Compassion and decisiveness were necessary then, and they were also qualities that were held by my Aunt Liz, of blessed memory. I’m proud to be named for her.

As I become a Bar Mitzvah today, I hope that I’ll be able to take these leadership qualities that are found in Jewish tradition, and apply them to my life.

TBE Bar/Bat Mitzvah Commentary: Lewis Baer on Behar - Behukotai

Shabbat Shalom!

            Today we read two portions of the Torah, which bring to an end the book of Leviticus.  The first one, Behar, contains a number of commandments.  The second one, Bechukotai, talks about the consequences for Israel if they follow those commandments, or if they don’t.  What’s interesting to me is that many of the commandments described in Behar are in the singular.  When it says “Do not wrong one another,” it’s talking to a single person, not to the whole nation.  But when the blessings and curses are given, they are given to everyone.

            What’s the lesson here?  The Torah is teaching us that the things we do make a difference for everyone else.

            It reminds me of a story I heard on the news a little while ago.  There was a guy at McDonalds, and he told the cashier that he wanted to pay for the person behind him.  And then, the person behind him said he would pay for the person behind him.  And this went on for about 50 people.  Until someone stopped it.

            Every person in that line had to decide by himself to continue to pay for the person behind him.  Everyone made a difference. 

I’ve done something like that, at an amusement park when I was about to leave and had extra prize tickets and gave them to strangers.

One person can make a real difference.  So none of us should ever be afraid to stand out from the crowd and do some good.

As you might have guessed, I’ve never been afraid to strand out.  I’m about a head and a half taller than anyone else in my class.  People just don’t believe I’m in seventh grade.  For that matter, they also don’t believe I’m Jewish!  So I’ve learned to be very proud of being different, and proud of who I am.

I’ve had great role models who have taught me how important it is to make a difference.  Probably the one who has influenced me most is my grandfather.

Grandpa taught African American studies at Westhill before Mom and Dad ever knew each other, much less before Alexa and I came along!

By teaching that subject, Grandpa was leading new generations on the path to acceptance by teaching students about the contributions made by African Americans.

Grandpa decided to join the military even though there weren't (and still aren't) a lot of Jews.  For him it was simply a matter of doing his civic duty.  He had a big influence on my dad, who followed him into the military.

From the time he was teaching classes at Westhill in the 1970s, Grandpa  lay a foundation for Alexa and me to be accepted in the community, even though he had no way of knowing that at the time.

Grandpa has also been by my side almost from the moment of my birth to today, three days after my 13^th birthday, pulling, pushing, guiding and teaching me on my path to becoming a Bar Mitzvah, and more importantly, how to be a Jewish man.

 Grandpa is on my side no matter what . . . he definitely tells me what I'm doing wrong, whether on the mound, at the plate, or going over my Torah portion, but his patience with me (as well as "let's go over that one more time”) is what's helped me to stand before you today.

Because of my size, I have to be a role model to many of my classmates and teammates.  I may not always succeed, but I do try (sometimes).  On the basketball court, it's easy for me to see the entire court because, yeah, I'm a "little" taller than most of my teammates and the competition, so I can see who's open and who's got a good shot at the basket.  On the baseball field, I like being shortstop since it's up to me (and the coaches) to direct the play, let my teammates know how many outs there are, where the play should be made, etc.

 On the field, when we're losing even though we've played a good ballgame, I try to encourage my teammates (especially the rookies) to keep their heads in the game and to keep fighting.  We may lose but we should still put up a fight.

Not necessarily easy being a chocolate Jew but with my family in front, beside and behind, I know that I can make it work.  And if I can set an example of being kind, caring and devoted to helping others, it can make a difference, not just for me or my family, but for the world.

Being a Mensch / The State of the Rabbininate

Being a Mensch, Becoming Human, Staying Alive

Last night about 25 men gathered for our inaugural men's discussion session.  The conversation was free-flowing and liberating.  It was truly intergenerational, allowing a real dialogue to take place about crucial topics, all revolving around what it means to be a mensch in this day and age.  I can't tell you much more, because what happens at the Hammermans' stays at the Hammermans'.  But we'll be doing this again, so stay tuned.

This week's double portion of Behar-Behukotai speaks of the choices we make in life, and the consequences of those choices.  Every decision we make can lead us toward a blessing or a curse.  It's a responsibility that we all have, but men seem to feel the weight of that burden, of choices made and chances missed, more than women.  At least, that is the message that comes from today's news story about the sharply rising suicide rates, especially among baby boom males.  That's a disturbing trend, and groups such as the one we started last night are a means of providing the emotional support that so many of us need -that we all need.

I commented last night that I often use the expression "He was a mensch" when eulogizing someone, but never, ever, have I said, "He was a billionaire."  There is something about "mensch" that transcends professional success and professional roles entirely.  Our jobs do not define us; neither do our homes, cars and stock portfolios.  What defines us, ultimately, are our relationships, our integrity, the love we give, the love we receive.  Last night we spoke about the need to be "centered" and focused in on how to do that; and how important it is to step back from the whirlwind of our day to day lives.  Prayer and Shabbat have roles to play.  We need to step back, constantly, from our professional roles, lest we become them.  

A colleague recently posted a searing statement about the state of my own profession.  I want to share some of it with you here (you can read the rest here).  Partly it is a reminder of the dangers of rabbis becoming intoxicated by our own power, but really  it is a stern warning to all of us, clergy and laity alike, that the key to living a fulfilling,menschlicht life is to avoid the pitfall of becoming wrapped up in superficial standards of success.   The key to being a mensch is, in a word, humility.  And humility comes from the word human.  Being a mensch means, literally, to be, above all, a human being.

The State of the Rabbinate

"So, when are the skeletons in your closet going to emerge? When is your scandal going to break, Rabbi?"

These were the questions I was asked by a friend after a week in which three major Rabbinic scandals came to light. Over just a few days, it was discovered that the Chief Rabbi of a European country had fabricated his PhD in addition to having plagiarized extensively in his writings. Then the rabbinic head of a kashrus organization was accused of participating in lewd and lascivious behavior and frequenting establishments of ill-repute.

Lastly, and most shockingly, a well-known scholar, author, rabbinic judge, professor, and former pulpit rabbi acknowledged having created at least one pseudonym under which he had been publishing, writing critical letters to journals, and promoting himself for close to 20 years. Most egregiously, he confirmed that he had used the alter ego to gain access to, and participate in, a rabbinic organization's private message board.

My friend simply articulated what undoubtedly many are thinking - are there any rabbis left whom we can respect? Do all rabbis have skeletons in their closet and scandals just waiting to break? What has become of the Rabbinate?

The combination of scandals, coupled with my friend's question, has weighed on me heavily. Much more than respect, for a rabbi to be effective and successful he needs the trust of those whom he serves. If people feel the rabbi is not trustworthy, faithful, confidential, or honorable, they will not turn to him for support, guidance or influence, all critical components of his job and calling. The question, then, is what can be done to earn trust, confidence, and support, besides simply staying out of trouble?

...It is very easy for rabbis to begin to take themselves too seriously and to believe somehow that they are more important, their opinions matter more, and they deserve more respect and honor than anyone else. There is an expression I hear regularly and I shudder each and every time it is said to me. "Rabbi, thank you for taking the time to call me back," or "thank you for taking the time to meet with me. I know how valuable your time is." I always respond the same way: "My time is no more valuable than yours and calling you back or meeting with you is exactly how I want to be spending it."

Many rabbis hear about how valuable their time is and they start to believe it. They therefore leave people waiting, stand them up.... People come to rabbis with their problems and the expectation that the rabbi can solve them. This phenomenon can leave the rabbi feeling like he has the answers and access to all of the solutions and he is all powerful. 

...People stand for him when he enters and wait for him until he is done for certain parts of davening. He has access to dignitaries and elected officials, he stands in front of the room each week sharing his sermon to an audience eager for his thoughts, and newspapers may call him for his opinion.

The bottom line is that it is extremely easy for all of this to go to a rabbi's head and for him to start believing the hype. One of the most disappointing parts of the rabbinate is meeting the other members of the rabbinate, many of whom are arrogant, egotistical, self-absorbed and self-important.

After a recent tragedy that occurred in our community, a number of people commented, "Being a rabbi is really difficult, I don't know how you do it." What is amazing is that I feel the exact opposite. Watching people go through pain or suffer a loss and not be in a position to help, support or make a difference must be really difficult. The rabbinate is the greatest gift for me, for it provides an outlet to try to make a difference in people's lives and absolutely nothing could be more fulfilling.

Despite the many rabbinic scandals that have broken lately, I implore you to continue to have faith in the rabbinate.  Though I am far from perfect, (some of you take the liberty to remind me from time to time) I hope you will continue to trust me. I am thankful each and every day that you allow me to have the greatest job in the world.

Shabbat-O-Gram for May 3

First, some odds and ends:

See Early Childhood Coordinator Ronnie Brockman's blog on how counting the Omer - and counting in general - can be fun and exciting for kids.  BTW, I'm happy to report that Shorashim enrollment is nearing capacity for the fall - so sign up while you can!

And see our new album of photos and videos from last week's Seventh Grade mock wedding ceremony.  Adorable is the word I'm looking for.  And while I'm at it, our incoming education and youth director, Lisa Gittelman Udi, will be meeting with 7th grade parents next Thursday at 4 and with teens at 5:15.  Let all TBE teens know of the chance to get to know and share ideas with her for the upcoming year.  

Also, if you missed last week's O-Gram feature on Judaism, profanity and David Ortiz seethe Jewish Week version, and Click here for parsha packet "Is Swearing Kosher?

I hope you can make it to our Jerusalem Day commemoration and conversation on Tuesday night (see details below). Rabbis Jay TelRav and Nicole Wilson-Spiro will be joining me for what will be a fascinating evening of learning and re-imagining of the role of a liberated and truly unified Jerusalem in the life of the Jewish people.

(Click here to listen to the historic live Hebrew broadcast on Voice of Israel Radio, June 7, 1967, of the liberation of the Temple Mount and Western Wall by Israel Defense Forces. Also read the English language transcript of the historic moment)

See you tonight and tomorrow morning at Shabbat services - 

and I look forward to greeting grades K-2 at their class dinner.

Being a Mensch, Becoming Human, Staying Alive

Last night about 25 men gathered for our inaugural men's discussion session.  The conversation was free-flowing and liberating.  It was truly intergenerational, allowing a real dialogue to take place about crucial topics, all revolving around what it means to be a mensch in this day and age.  I can't tell you much more, because what happens at the Hammermans' stays at the Hammermans'.  But we'll be doing this again, so stay tuned.

This week's double portion of Behar-Behukotai speaks of the choices we make in life, and the consequences of those choices.  Every decision we make can lead us toward a blessing or a curse.  It's a responsibility that we all have, but men seem to feel the weight of that burden, of choices made and chances missed, more than women.  At least, that is the message that comes from today's news story about the sharply rising suicide rates, especially among baby boom males.  That's a disturbing trend, and groups such as the one we started last night are a means of providing the emotional support that so many of us need -that we all need.

I commented last night that I often use the expression "He was a mensch" when eulogizing someone, but never, ever, have I said, "He was a billionaire."  There is something about "mensch" that transcends professional success and professional roles entirely.  Our jobs do not define us; neither do our homes, cars and stock portfolios.  What defines us, ultimately, are our relationships, our integrity, the love we give, the love we receive.  Last night we spoke about the need to be "centered" and focused in on how to do that; and how important it is to step back from the whirlwind of our day to day lives.  Prayer and Shabbat have roles to play.  We need to step back, constantly, from our professional roles, lest we become them.  

A colleague recently posted a searing statement about the state of my own profession.  I want to share some of it with you here (you can read the rest here).  Partly it is a reminder of the dangers of rabbis becoming intoxicated by our own power, but really  it is a stern warning to all of us, clergy and laity alike, that the key to living a fulfilling,menschlicht life is to avoid the pitfall of becoming wrapped up in superficial standards of success.   The key to being a mensch is, in a word, humility.  And humility comes from the word human.  Being a mensch means, literally, to be, above all, a human being.

The State of the Rabbinate

"So, when are the skeletons in your closet going to emerge? When is your scandal going to break, Rabbi?"

These were the questions I was asked by a friend after a week in which three major Rabbinic scandals came to light. Over just a few days, it was discovered that the Chief Rabbi of a European country had fabricated his PhD in addition to having plagiarized extensively in his writings. Then the rabbinic head of a kashrus organization was accused of participating in lewd and lascivious behavior and frequenting establishments of ill-repute.

Lastly, and most shockingly, a well-known scholar, author, rabbinic judge, professor, and former pulpit rabbi acknowledged having created at least one pseudonym under which he had been publishing, writing critical letters to journals, and promoting himself for close to 20 years. Most egregiously, he confirmed that he had used the alter ego to gain access to, and participate in, a rabbinic organization's private message board.

My friend simply articulated what undoubtedly many are thinking - are there any rabbis left whom we can respect? Do all rabbis have skeletons in their closet and scandals just waiting to break? What has become of the Rabbinate?

The combination of scandals, coupled with my friend's question, has weighed on me heavily. Much more than respect, for a rabbi to be effective and successful he needs the trust of those whom he serves. If people feel the rabbi is not trustworthy, faithful, confidential, or honorable, they will not turn to him for support, guidance or influence, all critical components of his job and calling. The question, then, is what can be done to earn trust, confidence, and support, besides simply staying out of trouble?

...It is very easy for rabbis to begin to take themselves too seriously and to believe somehow that they are more important, their opinions matter more, and they deserve more respect and honor than anyone else. There is an expression I hear regularly and I shudder each and every time it is said to me. "Rabbi, thank you for taking the time to call me back," or "thank you for taking the time to meet with me. I know how valuable your time is." I always respond the same way: "My time is no more valuable than yours and calling you back or meeting with you is exactly how I want to be spending it."

Many rabbis hear about how valuable their time is and they start to believe it. They therefore leave people waiting, stand them up.... People come to rabbis with their problems and the expectation that the rabbi can solve them. This phenomenon can leave the rabbi feeling like he has the answers and access to all of the solutions and he is all powerful. 

...People stand for him when he enters and wait for him until he is done for certain parts of davening. He has access to dignitaries and elected officials, he stands in front of the room each week sharing his sermon to an audience eager for his thoughts, and newspapers may call him for his opinion.

The bottom line is that it is extremely easy for all of this to go to a rabbi's head and for him to start believing the hype. One of the most disappointing parts of the rabbinate is meeting the other members of the rabbinate, many of whom are arrogant, egotistical, self-absorbed and self-important.

After a recent tragedy that occurred in our community, a number of people commented, "Being a rabbi is really difficult, I don't know how you do it." What is amazing is that I feel the exact opposite. Watching people go through pain or suffer a loss and not be in a position to help, support or make a difference must be really difficult. The rabbinate is the greatest gift for me, for it provides an outlet to try to make a difference in people's lives and absolutely nothing could be more fulfilling.

Despite the many rabbinic scandals that have broken lately, I implore you to continue to have faith in the rabbinate.  Though I am far from perfect, (some of you take the liberty to remind me from time to time) I hope you will continue to trust me. I am thankful each and every day that you allow me to have the greatest job in the world.

Shabbat Shalom