Shalom From Jerusalem

Shabbat Parashat Vayigash  Tevet 8 5770 Dec 25, 2009   Shalom, Ever since I first learned about the parsha we read this week, Vayigash, I have tried to picture the very dramatic scenario described at the beginning of the portion. The brothers of Yosef are caught in impossible circumstances, stuck in a situation where they are torn between two choices.  They are attempting to fulfill their promise to their father Yaakov, guaranteeing the safety of Benjamin on the one hand, and returning with the desperately needed food for their families on the other.  The eldest brother Reuven had been the leader and spokesman for all the brothers, up to that point.  However, another brother, Judah, rose to the occasion, and took on the role of the leader, beginning a dialogue to try to find a solution to their dilemma. It was Judah's time to emerge as the leader of the nation, and he maintained that position ever since. This inspirational story provides a great lesson in the nature of true leadership; it does not come arbitrarily or haphazardly, nor from accident of birth.  Real leadership is something that one acquires based on actions, on the choices made in challenging circumstances.  If you look at biographies of many of the greatest leaders in history, you will see that many of them did not plan on becoming leaders. They describe that they were "pushed" into that position, or they felt that they "had no choice".  Naturally the perfect example is Moses himself. Indeed, necessity is great motivation. In Pirkei Avot, the Ethics of the Fathers, (2:6) HillleI taught; in a place where there are no leaders, try to be a leader.  He was explaining that a person must rise to the occasion, must fill the void of leadership if one exists, and direct others by example. One cannot shirk the responsibility of leadership if there is a need for it.  Sometimes, leadership comes from the most unexpected places.  It may grow very quietly, from beneath the surface, and come to light in a person who was perceived as being one of the "sheep" and not the "shepherd."  It is just this phenomenon that we are experiencing these days among the religious Zionist camp in Israel. In Israel, most members of the ultra orthodox community do not serve in the Israel Defense Forces, the IDF. This practice stemmed from a promise made by David Ben Gurion, the first Prime Minister of the modern State, in 1948. He said that those who fall into the category of "Toratam Omnutam," those who study Torah as their full time profession, would be exempt from serving in the army.  Obviously, nobody predicted that 60 years later, such a large segment of the population would be allowed to opt out of army service.  However, the status quo remains in place to date, primarily for political reasons.  This has become a great source of tension in Israeli society. Religious Zionists do serve in the army.  Every year, about 1300 young men participate in a special program that combines army service together with yeshiva learning, called Hesder, which means "arrangement." The Hesder students are graduates of religious high schools or yeshiva high schools who are interested in a five year program that combines military service in a combat unit, and the continuation of their Torah study. The program includes three years and eight months in the yeshiva and a year and four months in the army.   The amount of time spent on active duty by the Hesder soldier/students is about half of the usual three years, but they are not subject to criticism due to the high quality of their commitment and service in the IDF, and the tremendous positive additions that they bring to the army. In July of 2005, during the disengagement from Gaza and Gush Katif, voices of rebellion on the so called basis of religious law, or halacha, were heard for the first time in the history of the modern State of Israel.  Several Hesder soldiers refused to evacuate the people of Gush Katif, explaining that it was against their beliefs and contrary to halacha.  Only a few individuals refused to follow the orders of their superiors, but the fires of dissension were lit.  In 2007, 12 Hesder soldiers were expelled from the army when they refused to follow a similar order in Hebron. These soldiers were given approval from several rabbis headed by Rabbi Eliezer Melamed, Rosh Yeshiva of Mount Bracha, who indeed claimed that the order to disengage and remove Jewish settlers did conflict with halacha, and therefore those orders must be disobeyed.   Aside from the enormous problem of Rabbis dictating military policy, this caused much resentment and anger within the army.   In December of 2009, Rabbi Melamed was asked to appear before the Minister of Security, Ehud Barak, to justify and explain his actions.  Rabbi Melamed refused and many of his colleagues signed a petition on his behalf.  As a result, the Minister announced that the government should begin an investigation into the relevancy and status of the Hesder yeshivot altogether, and this saga, and the controversy that ensued, still continue. It must be noted that many of the Hesder Rabbis strenuously expressed their opposition to Rabbi Melamed. It is well known throughout the world, that there is universal conscription for women in the Israeli armed forces.  Young women are also required to serve in the army, although they can replace the military service with a national service, or Sherut L'eumi.  The vast majority of girls from the religious Zionist camp do so. The variety and forms of national service include working in the fields of health, education, welfare and many others.  For example, the two young women that are teaching and working for a year at Bi Cultural Day School, and in our community, are doing their second year of national service. Thank you Tamar and Sari!  The importance of national service and the way it is done is a true testament to the standards of excellence that they maintain, and thus they enjoy overwhelming recognition, acceptance, and appreciation. While some of these Rabbis are fighting each other vocalizing their opinions in the media, something far more interesting and important is taking place.  Ever since the Hesder controversy erupted, hundreds of young religious women are joining the army, and their number quadrupled this past year.  They are true groundbreaking leaders, rising to the occasion as they are needed.  They are making a significant statement:  we will not tolerate such radicalism that vulgarly uses halacha as an instrument for political views, and as a vehicle to foster division rather than unity in Israel. These brave young women are changing the face of religious Zionism by setting an example. These women show that the religious Zionist camp is an integral part of Israeli society, with rights they will exercise, as well as obligations that they fulfill. They are making a statement that even though they have, by law, the right to choose an easier or more convenient type of service, they chose the hard way, the more challenging way, to better serve the State rather than serve themselves.  They are the answer to the Rabbi Melameds in Israel.   Where there are no leaders, then you must strive to become one by taking action, setting an example. True leaders are motivated by the needs of those they serve, and often surprise us with their ability to defy expectations and promote profound change in society.  I have no doubt that these 18 year old girls can also change the entire perspective and role of the Religious Zionism in the State of Israel. Shabbat Shalom from Jerusalem, Cantor Arik Wollheim

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Shalom from Jerusalem

SHALOM FROM JERUSALEM Shabbat Parashat Vayishlach Kislev 17 5770 December 4, 2009   Shalom, Where were you last Thursday between 6:43 and 6:56 AM? What did you do? Believe it or not that was the question in hundreds of thousands of emails and text messages around Israel. Last Thursday from 1:43 to 1:56 PM (Israel is seven hours ahead) was according to many, a special "Et Ratzon", a time of great favor or a window of opportunities, and as such, people all over the country were encouraged to use it for praying and asking God for whatever they might need or want. It all goes back to one sentence in an old book called "Menucha Nechona" whose author and time of writing are debatable.  The Chida writes that the book was written before the time of the Tana Rashbi (i.e. before 1100's) and some claim that the author is a student of the Ramban (i.e. 1200's).  In any event we have the quote: "know that the ninth year to the jubilee is a favorable one, the ninth moth is good among the best and favorable one and the ninth day of that month is the chosen one and the ninth hour of the day is the best of them all." According to various calculations made by the rabbis, the specific time described was last Thursday between 1:43 and 1:56 PM Israel time and since we Jews like gimmicks, this item became a "hot topic". I don't know who first launched this campaign. If you "google" it you'll receive over 20,000 results of various forums and websites, some are even popular ones dealing with Torah learning and Judaism. The campaign promises that all prayers will be answered since it is an especially "favorable" time. Since I don't know who was the first to send this message to cyber space I'm going to use the term "gimmick lovers".   Gimmick lovers, when it comes to Judaism, are the ones responsible for the red string mania or the popularization of the custom of keeping close the book "Raziel the angle" and many other similar practices. They show up every couple of years with a new idea and all ideas have something in common, namely that they are trying to point out a "shortcut". "Lehavdil" but in a similar way to diets and various fitness machines you can see late at night on the shopping channel, these ideas present an alternate easier way to get you where you want to be. I personally do not believe in shortcuts, especially when it comes to Judaism.    The chief rabbi of Israel used the great momentum and popularity of the event to come out with a strong statement with regards to another topic, the possible release of the captive soldier Gilad Shalit. As you know, Gilad was taken to captivity by Hamas on June 25, 2006. In the last couple of weeks a possible agreement between Hamas and Israel is being negotiated in order to release Gilad. The question though is "what's the price"? Hamas demands the release of thousands of terrorists in return, some with "blood on their hands". Whether to accept Hamas's proposal and who's going to be on that list is the biggest question the Israeli government is dealing with at the moment. I'd like to mention that a survey published in the Israeli newspaper last week shows that over 80% of Israelis do believe that Gilad must be returned to Israel even with the cost of releasing thousands of terrorists, many with "blood on their hands". In the past, I think, there was a taboo with regards to the issue of freeing captive soldiers, that the Israeli government will do it at any price. Lately there's a debate if that approach is right. Among those who claim that Israel cannot sign "deals" as such, are 50 Rabbis from the right who published a "Psak Halacha" supporting their opinion. According to them, only a reasonable "price" should be paid in order to bring back a soldier from captivity and if the price is too high the exchange should not take place. The main claim they bring is that releasing of thousands of dangerous terrorists would put in danger the life of many innocent Israelis as no doubly the terrorists will continue to harm the Jewish population. In response Rabbi Metzger, the Ashkenazi chief rabbi of Israel, when interviewed by the media, said that the decision whether to sign an agreement with Hamas with regards to the Shalit issue should be made by the government and not by rabbis who do not have all the information to make a ruling in the matter. Rabbi Metzger added that everybody should use the "Et Ratzon" on Thursday to pray for the safe return of Gilad Shalit. I have a little confession to make. I don't remember what I was doing when the "window of opportunities" was open but I'm pretty sure I was not praying for anything. I keep Gilad Shalit in my prayers every day and I do think that Israel should release any number of terrorists in exchange. I think there are many reasons why we should do that both from a religious as well as social and political viewpoint, but that's not today's topic. Notwithstanding, I do not like the commercialization of religion and I hate gimmicks especially when it comes to religion. I do not know whether 1:43 PM was a special time or not, nor am I in a position to endorse or dismiss this idea. Nevertheless, I do know that using this idea to convince innocent individuals that all their questions and needs would be answered simply by asking God at a specific time is wrong, and using the momentum of a religious practice in order to express your political opinion is wrong. I think that the constant discussion in the media doesn't help in such delicate matters where less talking is better. I do know however, who is the big "winner" of the 1:43 PM campaign, and that is the cellular companies.   Shabbat Shalom from Jerusalem, Cantor Arik Wollheim

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Shalom from Jerusalem

Not quite the traditional Thanksgiving dinner, but yet another gathering of "Stamford-ites" in Jerusalem. Happy Thanksgiving and Shabbat Shalom from Cantor Arik in Jerusalem

Congregation Agudath Sholom | 301 Strawberry Hill Avenue | Stamford | CT | 06902

Shalom From Jerusalem

Shabbat Parashat Toldot Kislev 3 5770 November 20, 2009   Shalom,   In the beginning of this week's parasha, "Toldot" we read about Yitzchak praying to God on behalf of his wife Rebecca, because she was barren.  This may have been one of the first examples of a unique personal prayer, said on behalf of another.  Yitzchak's prayer was ultimately answered in a positive way.  But what does this concept of interceding for another person with God, ultimately mean to the individual  who prays, or is the object of prayer?   Our siddur is complete and all encompassing of codified, set prayers; so when and under what circumstances do we personalize prayers, and what effect do those prayers really have?   In the silent Amidah, in our weekday service, there is an optional addition to the blessing for a speedy and complete recovery, the bracha of refa'einu. The two line text includes a special request for the recovery of a particular loved, and there is a blank to be filled in with the patient's Hebrew name.  Adding on to the prayers of the Amidah is not a new idea; There are other portions of the Amidah where we are even encouraged to add personal prayers or requests, such as the passage which includes the bracha of "shma koleinu" or after "sim shalom."  In fact, the prayer "Elohai netzor" which comes at the end of the Amidah is the personal prayer of Mar, the son of Ravina, according to the Talmud. The insertion of personal requests in our formal prayers, has actually become a common practice in the last few years. Today, one can find a specific prayer for just about any topic.  Many of them are also published in special volumes based on theme.  The recitation of personal prayers is a very ancient practice and some of those prayers are attributed to our greatest rabbis of the past.  However, it is the exposure and the extensive use of this practice that has grown significantly.   Before the formatting of our prayers was finalized, those who added personal prayers kept this practice private.  Hundreds of years later, endorsed by the Chassidic movement, the practice made a comeback and grew in popularity.  Today, the number of those additional prayers per cause is overwhelming, and the sense is that the more you say, in sheer volume and intensity, the better it is.    I personally think that the tefilot set forth in our siddurim, include everything that would be necessary for our well being.  Nevertheless, several times during the last few years, I found myself saying the prayer on behalf of sick ones three times a day, adding my own list of names.  Unfortunately my list has become much shorter lately and not due to the patients' recovery.    I am sure that many of you, just like me, receive many emails and requests to pray on behalf a sick person who is a total stranger.  Does it really work?  Do we really believe that praying on behalf of someone we do not know can make a difference?   There were actually some experiments performed, as part of extensive scientific research  conducted a few years ago, that showed very clearly that the answer is no. Patients on whose behalf people prayed did not show any advantage over their friends on whose behalf no one prayed.  However, this scientific empirical evidence does nothing for our faith and spirituality. No one can really know the effectiveness of a prayer, or the criteria necessary to make it effective.  There are two approaches: one claims that praying on behalf of someone else is benefiting the person who prays as a form of education, to illustrate humility, sympathy and compassion.  The other approach claims that when we pray for others we can "influence" God and therefore, the "harder" or "better" we pray, the greater the likelihood that there is a chance for our own prayers to be answered.  Many pray on behalf of others, thinking that their own needs might be better met.  Perhaps it is just a lesson in conpassion and altruism.  It says in the Talmud, in the tractate of Baba Kama: "he who prays on behalf of his friend and he himself is in need for the same thing, he will be answered." We see a proof text in the book of Genesis; in parashat Vayera, Avraham is praying on behalf of Avimelech so his wives could give birth while Avraham himself was yearning for a child, and wanted nothing more at the time than to have an heir.  In his comprehensive commentary, Rashi interprets that the story was included, preciesly to teach us that principle. It seems clear that the quality of prayer, so to speak, is better if we personally know the individual on whose behalf we pray. Therefore, in my opinion, reciting a tefilah on behalf of a total stranger probably doesn't have much "power," or effectiveness, and it is immaterial whether that power is generated by the the davener or on the person on whose behalf we're praying.  It is extremely dangerous to draw a direct connection between our prayers and the outcome. A few years ago we saw that danger become a reality.  Thousands of people went through (and many of them are still in the midst of) a real spiritual crisis during the time of the Israeli disengagement from Gaza and Gush Katif. For many months they have prayed, their Rabbis promised them that praying would overturn government's decision. As you recall, those prayers were not answered and as a result, many innocents, young and old alike, lost their faith.    We must not think that our prayers were not answered or were not delivered properly if the end result is not what we hopped for.  Yehuda Waxman, the father of the kidnapped and murdered soldier, Nachshon Waxman, was asked how he felt facing the death of his son, yet knowing that hundreds of thousands of Jews prayed for his safe return.  He said that God is like a parent and sometimes no is also an answer.  We mere humans can never really know the ways of God.   May all our prayers be always answered.   Shabbat Shalom from the Stamford brunch in Jerusalem.   Cantor Arik Wollheim

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Shabbat Parashat Chaye Sarah, 26 Cheshvan 5770, November 13, 2009

Shalom,

Several weeks have gone by since the last Shalom From Jerusalem, and I am happy to reconnect with all of you by e-mail.

It is hard to believe that two months have passed since Tehilah and I came to Stamford.  The time flew by, as we had much to celebrate together and since so much has happened.  I would like to thank the Agudath Sholom Family for all your generous hospitality, the great time we had, and the many laughs and special moments we shared. You made us feel at home and enveloped us with love.

Being in Stamford for several weeks also enabled me to be in touch with so many of you on a daily or weekly basis.  It felt great and I hope we will be able to remain close even from a distance.

Thank you to all of you, more than 300 strong, who came to the Cantor's concert, and the dozens of people who participated in making the evening such a rousing success. I have received many emails and phone calls and each one is meaningful to me.  I am proud that so many of you also decided to donate money so we can assist our friends who are handicapped, participate more fully in the life of our community.

I will be thinking of you all this coming Shabbat; our plan, to spend Shabbat with both sets of parents, is going to be somewhat different than what we have experienced so far!

I wish us all a Shabbat Shalom from Jerusalem,
Cantor Arik Wollheim

Shabbat Chazon, Parashat D'varim Av 3rd 5769

The Shabbat preceding the 9th of Av is called Shabbat Chazon, or the Shabbat of the Vision. The Haftara which we read this week opens as follows; "The vision of Isaiah, son of Amotz, which he saw concerning Judah and Jerusalem." This Haftara is always read on the Shabbat before Tisha Be'Av, as this vision describes the destruction of Jerusalem in horrifying detail.

Last year, I wrote in Shalom from Jerusalem, that I had difficulty feeling the connection to the destruction of Jerusalem. I walk around the city, watching as it grows bigger and more prosperous every day. Hundreds of new buildings are under construction, from luxury homes to shopping malls to new museums and tourist attractions. The real estate market has never before been so high. This is hardly a vision of destruction and desolation!

This year however, I do see the elements of sorrow and disintegration. Our sages tell us that the ultimate reason for the destruction, was that the people indulged in "sinat chinam," which is translated as baseless hatred. (This particular translation never made much sense to me, because it implies that there was no basis or reason for the hatred. Unfortunately, we do know that people can hate each other. Whether we agree or disagree with the reason for it, the fact is that it was reason enough to create the hatred. Instead, I tend to think that people need to understand that whatever their grievances, such hatred of a brother is never justified. More often, people were very quick to hate one another, rather than trying to understand and see things from a different perspective.) I think that during the past week, we have been witness to sinat chinam in Jerusalem. I fear that we have not learned a thing.

For those who missed the banner headlines, the number one story in the news this week was about the riots in the Haredi neighborhoods of Jerusalem. Dozens of Chassidim and police officers were injured, and there was tremendous damage to property, most of which was city owned. The riots were sparked by the arrest of a Chassidic young mother, suspected of starving her infant son. The baby was treated in the hospital, and shortly thereafter, the doctors became suspicious when they noticed a pattern of the child being in distress and having a medical crisis whenever the mother was present. Child welfare services started to investigate and together with the police, they decided to arrest the mother. When the authorities claimed that the mother was dangerous and harming her own child, the entire Haredi community united against the police, child welfare services, and the hospital, due to the "lies" that they were spreading. Several volatile elements combined, provoking a severe reaction, bringing hundreds out to the streets, creating disorder, disturbing the peace, causing violence and major vandalism.
First, many of the Haredim were already angry and irritated with the city government and the authorities, and this upheaval was just the culmination of long time frustration boiling over. Second, most of the protestors were yeshiva students, now on vacation. Third, the Haredi public listens and believes only that which that comes directly from the Haredi world; their leaders said that the police harassed the woman for no reason. The ads and street signs in their neighborhoods echoed these sentiments. In the eyes of their followers, this was absolute truth. Fourth, for the Haredi public, it is inconceivable that anyone in their community, believing in the values of sanctity of life and family could or would do such a thing. By denying the existence of such behavior, or the commission of such crime, they can remain in their comfort zone, and allow themselves to believe that only "others" are capable of such heinous acts.
The end of the story is that the woman is now under house arrest and she is being examined to determine whether or not she is mentally ill.

Clearly, the situation spiraled out of control, and there is more than enough blame to go around. Not one group, nor one person, is to blame. Perhaps more sensitive solutions, such as house arrest, or crisis intervention, should have been considered from the beginning. Many believe that certain forces inside the police wanted to put the Haredim in their place, and remind them about who was really in control.

The anger toward the police was unwarranted. The violent rampage was inexcusable. Everyone overreacted. Sad to say, sinat chinam is still very much with us.

We are approaching the 9th of Av, the day our Holy Temple was burned and destroyed. The ramifications of the tragedies of that day, 2000 years ago, live on. We still suffer from the effects of sinat chinam, baseless hatred. Will the commemoration of Tisha Be'Av make us think twice before we act? And reconsider the way we act, and the way we treat our fellow man?

I wish everyone in the Agudath Sholom community, a meaningful fast and a significant and introspective Tisha Be'Av. And I'm looking forward to seeing you all in shul next week.

Shabbat Shalom from Jerusalem,

Arik Wollheim