Beautiful Expressions -Sukkot

Beautiful Expressions
Noy Sukkah-The Decorations of the Sukkah

Sukkot is the holiday of joy, Zman Simchateinu. After the soul searching and seriousness of the High Holidays, we transition into the festive mood of Sukkot. The sights and smells of this holiday; the Lulav, Etrog, Hadas and Aravah (palm frond, citrus, myrtle and willow), the smell of the Schach (covering of the sukkah), and of course the change in weather, that usually occurs this time of the year.

One of the customs of Sukkot is called "Noy Sukkah" which means the decorations of the Sukkah. This custom includes decorating our Sukkahs with beautiful decorations, endless chains of colored craft paper, pictures, and even hanging of fruits on the inside of our Sukkot. Some have the custom of focusing on filling the Sukkah with guests, as the "decorations" of the holiday.

What is the meaning of this custom and why do we seem to be focused on the physical and material aspect of the Mitzvah, instead of the spiritual essence of it?

The Talmud teaches (Shabbat 133) “This is my G-d and I will give Him Beauty,” (Shemot 15:2) may be interpreted in this way … “Make yourself beautiful before Him in your performance of the “Mitzvot,” the Commandments: “… a beautiful “Sefer Torah,” with beautiful ink, with a beautiful pen, by an expert scribe, and placed in a beautiful covering. The above principle, of performing the Commandments in a beautiful way applies to all the (248) Positive “Mitzvot,” or Commandments of the Torah, but has special application to the “Mitzvot” of Sukkot, where “beauty” is not just a quality describing the Commandment, but is an essential part of the Commandment. When the Torah describes an “Etrog,” a Citron Fruit, as a “Pri Eitz Hadar,” (Vayikra 23:40) a “fruit of a tree of beauty,” it doesn’t mean to say only that the fruit should exhibit the quality of beauty, but that beauty should be part of the essential nature of the “etrog.”

Thus, after so much structure of the prayers and customs related to Rosh Hashanah and Yom Kippur, we give voice to our own expression of love and dedication to G-d. We offer our very best and use all of our abilities and talents to "beautify" the commandments of the Sukkot holiday. The Noy Sukkah, represents our contribution, in our small way to honor Hashem and do it in the most beautiful way possible.

Chag Sameach!

Educational Harmony-Haazinu

Parshat Ha'azinu

This week's Torah portion of Ha'azinu is well known for its poetic song, also known as Moshe's final song and teaching. Our sages teach us, that within the Shirat Ha'azinu, there is to be found the expanse of Jewish history throughout the ages. Ha'azinu is essentially a prophecy of the Jewish story throughout the millennia. This song often mixes past, present, and future, explains Rabbi Gedaliah Schorr (1910-1979 Poland/America) as it represents the perfect harmony of Creation, where there is no conflict at all. It is a G-dly song of hope and redemption.

The Torah states (Devarim 32:2) "Yarof Kamatar Likchi Tizal Katal Imrati-May my teachings drop like rain, may my utterance flow like the dew; like storm winds upon vegetation and like raindrops upon blades of grass". The simple meaning of this verse according to Rashi (1040-1105 France) is that the teaching of the Torah are like water, and penetrate the nation like life-giving rain, and like dew that is even more welcome, because it doesn't inconvenience anyone. The Ibn Ezra (1089-1167 Spain) sees this verse as a blessing of being fruitful, i.e., the Torah will make the nation fruitful. The Sforno (1475-1550 Italy) explains that this relates to Torah study, which even a bit of it refreshes and revives the soul, like dew and rain.

The greatest responsibility placed upon each one of us as Jewish parents, is the need and importance of passing the baton to the next generation. Each one of us received the traditions and heritage from our parents before us, or made a conscious decision to become Jewish and be part of the Jewish story. The challenge is, how do we pass it on to the next generation in a way that they too, will cherish it and then pass it on to their children. But this dilemma also extends to education and values in the general sense as well. How do we pass on those things that we value, those family traditions that are dear to our heart, those life-lessons, in a way that will inspire our children? 

When crops grow, it is self understood that rain and dew is needed in order for the crops to be healthy and grow well. The difference between rain and dew is, that while dew is gentle, rain is much stronger. The hard rain on crops, strengthens them, while the dew gives gentle nourishment. The perfect balance is needed for healthy crops. Our portion of Ha'azinu is teaching us a very important lesson in education and passing things on to our children. Sometimes the instruction/lessons must be extremely gentle and sometimes that must be harsher to help our children grow strong. Harmony and balance is key.

The Klei Yakar (1550-1619 Prague) beautifully explains this verse in this manner. Sometimes there are personalities or people that need the strict approach, but other times we must opt for the gentle and soft touch. The trick is to know when and how to apply these educational methods. "Spare the rod and spoil the child" is absolutely true for some children, but for other children the "rod" will break them and they will remain damaged for life. There are also times or experiences in life when the child needs the "Rain Approach" and times when they need the "Dew Approach". As parents and educators it is our responsibility to really evaluate each child and ask ourselves "what is it that they need now?" It should not be about our feelings or sense of urgency to transmit what WE want, but rather about what the individual child needs. 

Moshe Rabbeinu understood this, and this is what made him such an effective leader and educator. And indeed, almost 3500 years later we still read his beautiful words of Ha'azinu.

Shabbat Shalom and a meaningful Yom Kippur.

Eyes Closed - Rosh Hashanah

Eyes Closed
Rosh Hashanah 5784

Another year has gone by and we stand in the final hours of 5783 as we prepare for yet another Rosh Hashanah. This year has had its highs and lows, and we are hopeful for a new year and a new spiritual energy that will usher in the year 5784.

During the 48 hours of Rosh Hashanah, we pray a great deal, listen to inspiring sermons and melodies, hear the sounds of the Shofar, and of course, eat delicious foods. Sometimes, amid the bustle and jam-packed hours of the holiday, it is easy to feel, let us say, lost. What is it exactly that we are supposed to feel? Am I a bad Jew if I am not moved by Rosh Hashanah? What is the takeaway from this holy day beyond a stomach filled with brisket and delicious Challah?

Of course, every human being is a unique being, and each one of us is moved in a different manner. Over my many years leading services as a Chazan/rabbi, I am always fascinated by the comments that I get from congregants. Some people are moved by a Niggun, while others just enjoy the silent meditation. Some folks enjoy the English readings, while others enjoy a heart-stirring story. Still, some just like to sit and take it all in or enjoy the melodies and chanting in Hebrew. The point being, each one of us has to find what works for us and what will inspire us to come closer to Hashem.

Perhaps, the most well known prayer and liturgy of the High Holiday season is the Avinu Malkeinu. This beautiful and moving prayer was composed by the great sage Rabbi Akiva (Mishnaic Sage, Israel 1st Century). The words Avinu Malkeinu mean, "Our Father Our King". Rabbi Akiva wished to convey that G-d listens to our prayers both a merciful King and ruler and as a loving and devoted Father.

I would like to share with you a story. One evening in New York at a wedding, a young man approached a rabbi sitting at the reception. "Shalom Aleichem Rabbi! Do you remember me?" he asked. The rabbi looked up at him said slowly, "You were one of my students many years ago?" The younger man introduced himself by name and a friendly chat ensued. "What do you do for a living" asked the rabbi. "Well, I am a school teacher just like you" the younger man responded. "You inspired me to become a teacher!" the young man exclaimed. "Really? Me?" The rabbi looked confused. The younger man explained. "Many years ago, when I was in the third grade, you were my teacher. One day, one of the boys in the class came to school with a beautiful new watch. He was the envy of every student. When recess came, I couldn't contain myself and took the watch and put it in my pocket. But after everyone returned from recess, it was discovered that someone had stolen the watch. You announced to the class "Whoever took the watch should please return it immediately." No one moved. I was too embarrassed to do anything. "Well, if no one will admit to taking the watch, I am going to have to ask the entire class to stand up along the wall. I am going to ask each of you to empty their pockets, until the watch is found." We all lined up and I was petrified of getting caught and embarrassed. As you walked up to the first student in the line you said "Now everyone closed your eyes until this ordeal is over."  The watch was found, but you never said a word to me about it. I learned my lesson, and I was so touched that you didn't embarrass me in public" said the younger man, "You inspired me to want to be a teacher like you". "Aha, very interesting indeed" said the rabbi. "You know, I didn't know who it was that took the watch until now, because I too, closed my eyes."

When we pray before G-d on Rosh Hashanah we come from a place of humility. We say, Almighty Father in heaven, Avinu Malkeinu, have compassion and give us everything we need like a compassionate and loving father. And as for our faults and misdeeds this past year, please G-d, close your eyes. The High Holidays are about how we can be the best version of ourselves. We are given these days on introspection as a gift from above, so we can turn a new leaf and start anew. Follow your soul and your inner voice. Find that which speaks to your heart, and embrace it. You wont regret it.

May we all be blessed with a Ktiva V'Chatima Tova-may we all be inscribed and sealed into the Book of Life for a wonderful, blessed and healthy year ahead.

Rabbi Y. Marrus 

Social Sequoias - Nitzavim-Vayelech

Social Sequoias
Parshat Nitzavim-Vayelech

Sequoia trees are the largest and oldest of trees. They can grow a couple of hundred feet and live for thousands of years. How do they survive for such a long time? The secret lies in their root system. It is not because of their long roots, but rather because their roots interlock with other sequoia trees. By linking together, they are stronger and more enduring than all other trees.

In this week's Torah portion, we read how Moshe gathered the Jewish people on the last day of his life.  The purpose of this gathering was to re-impress upon them the importance of following Hashem's word, and recommitting themselves to the covenant with G-d. The opening verse states (Devarim 29:1) "Atem Nitzavim Hayom-You are all standing here today". The word for standing "Nitzavim" is an interesting choice. The root word Nitzav means firmly rooted or planted, as opposed to the other Hebrew word for standing "Omed". 

The commentary Kli Yakar (Rabbi Shlomo Ephraim Lutschitz, rabbi of Prague 1600's) offers the following. When the Jewish people were given the Torah at Sinai, the Torah uses the same word "Nitzavim" to tell us that they were encamped at the base of the mountain "Vayisyatzvu B'tachtit Hahar" (Shemot 12:17) when they entered the covenant. As such, the same word (Nitzav) is used here in Devarim "Atem Nitzavim" , as they recommit themselves to the covenant of Sinai.

I struggle with this interpretation, because the giving of the Torah, as wonderful as it was, was followed by the greatest blunder in Jewish history, the golden calf. Why is it that the first go-around we failed miserably, but now forty years later, we are smarter and hoping for a better outcome? What changed? Why would we use the same terminology if the first experience was not a great as we had hoped for?

The Ohr HaChayim Hakadosh (Rabbi Chaim Ibn Attar, Morocco 1600's) explains that the word Nitzavim also means shared communal responsibility (Arvus), that we are essentially guarantors for each other. In other words, what changed was that the Jewish people now had a sense of communal responsibility and appreciation for how we are all part of one whole. Indeed, the Torah states many different types of people in our portion, all coming together as one.

In an era of social distancing and distanced learning, we are in danger of forgetting the incredible value of community and learning from each other. It is not just about studying a topic or understanding the information related to a subject. As important and maybe even more important is the social learning and experience we benefit from when we discuss, debate, listen, and  lean on others. 

The Talmud (Bava Metzia 84a) relates the special relationship between Rabbi Shimon ben Lakish also known as Reish Lakish, and his brother in law and teacher Rabbi Yochanan. The were always sparring, discussing and challenging each other. When Reish Lakish passed away, Rabbi Yochanan grieved considerably and was very dejected. The rabbis tried to send different scholars to study with him, but each time, they just could not offer the same level of debate and scholarship. They agreed with him out of respect and deference. Rabbi Yochanan continued to mourn the passing of his beloved Reish Lakish. Our sages explain that this was because Rabbi Yochanan was not searching for someone to listen to him or agree with him, rather he wanted to be challenged and debated. For he correctly understood that we we learn so much from the people around us who push us to be better. 

Imagine what our experience could be if we celebrated the opinions of others, especially when they don't agree with us. Let us truly celebrate the social interactions and sense of community, which makes us "Nitzavim" firmly rooted in our shared Jewish experience.

Shabbat Shalom.

Attitude of Gratitude - Ki Tavo

Attitude of Gratitude
Parshat Ki Tavo

Judaism places great value on the little things. For example, how should we begin our day?According to Jewish tradition as we open our eyes each morning, the first words that should be said are;

מודה אני לפניך מלך חי וקיים שהחזרת בי נשמתי בחמלה. רבה אמונתך - I thank you, living and enduring king, for You have graciously returned my soul within me. Great is your faithfulness. 

This short and meaningful twelve-word prayer focuses on the attribute of being thankful and grateful for everything we have, including something so basic as our lives. We thank Hashem that we are alive and pledge to make a difference in the world.

In this week's Torah portion of Ki Tavo we read about the beautiful Mitzvah of Bikkurim-the First Fruits. The Torah commands us that when we will enter Eretz Yisrael (Israel) and finally be the proud owners of our own lands, we should bring our First Fruits as an offering of thanks to G-d. This Mitzvah teaches the importance of being grateful and making sure to verbalize our gratitude.

But there is another lesson to be derived from Bikkurim. As we begin our day, we also set aside some time to communicate and connect to G-d. These are the moments of Teffilah (prayer) and Limud Ha'Torah (study of Torah). We dedicate the "first moments" of our day, to a holy and noble cause, in order to start our day off on the proper footing.

One of the most beautiful aspects of a Jewish Day School, and Jewish life in general, is the morning rituals of Teffilah/Davening and Torah Study. The prayers, songs and tunes that children learn in their elementary years remain with them throughout their lives. But more importantly, is the message transmitted, that as we start our day, we should make the time to express our gratitude to Hashem for all His wonderful blessings and gifts, every single day.

Shabbat Shalom