Cantor Arik Wollheim

Congregation Agudath Sholom

301 Strawberry Hill Ave, Stamford, CT 06902

Phone:203-358-2200 Fax: 203 358-2323

website: www.cas-stamford.org

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Shalom from Jerusalem

2012-01-13T09:21:00.001-05:00

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Shalom from Jerusalem

Cantor Arik Wollheim

Congregation Agudath Sholom

Shabbat Parashat Sh'mot

Tevet 18th 5772

1/13/12

Shalom,

Usually I try to stay away from discussing politics, but I think that the events taking place this week have changed Israeli politics forever. It is therefore impossible for me to follow my previous practice.

This week, three individuals who had nothing to do with politics announced their entrance to the political scene of Israel: Yair Lapid, Karnit Goldwasser and Noam Shalit.

Broadcaster-columnist-author Yair Lapid is now - as of Sunday - an "official" politician. It may seem baffling to those unfamiliar with the man that, according to polls, some ten percent of Israelis would be willing to cast their vote for his new party, which has not yet even been formed. But those who have followed Lapid over the years know it is impossible to find him a parallel in the spheres of American or British journalism and politics.

In a media career that spanned three decades, 48-year-old Lapid has done everything to epitomize the "new Israeli" and, since there is no clear definition of what that is, he has strived to create it in his own image. For eight years he presented the eponymous "Yair Lapid" talk show on Channel Two prime time, in which the last question he presented to each of his guests was, "What is Israeli in your eyes?" In perhaps one of the greatest giveaways of his career, he interviewed his father, journalist-turned-politician Yossef "Tommy" Lapid, whose answer to this question was an emotional, "You." While Lapid Junior now seems to be emulating his father by leaving media for politics, there is only a superficial resemblance between the two cases. While Tommy Lapid took pride in his Hungarian origins, writing cookery books redolent of paprika and tour-guides to classical Europe, his son yearns to be the ultimate Sabra. And while the father almost entered politics by accident, agreeing at the last moment to step in and save the nearly-extinct Shinui faction, subsequently leading it to electoral success in two campaigns, his son has been planning his platform for years and, by all reports, intends to launch his very own, resolutely middle-of-the-road party.

As part of Lapid's move toward middle-aged respectability, the subjects of his weekly columns changed from folksy family-life stories to weighty discussions on the main issues of the day and Israel's future. Essentially, he was building up a manifesto for a "sane" mainstream Israel.

He took care not to stray too far to either extreme. He remained secular, but also connected to Jewish roots and biblical sources, in favor of compromise with the Palestinians but full of sympathy for the settlers, projecting a vision of a westernized Israel with a Mediterranean aroma. If no man can be all things to all people, Lapid has certainly tried.

The second is Karnit Goldwasser. Goldwasser earned a Masters in environmental planning from the Techniyon and has a daily talk show "status" on Channel 3. Goldwasser became famous following the kidnapping and death of her husband Udi z"l by the Hezbollah on July 12th 2006 in Lebanon. Udi together with Eldad Regev were killed during the Hizbulla ambush and their bodies were brought back to Israel two years and four days later on July 16th 2008. Up until the bodies were carried out during the exchange no one in Israel knew whether Eldad and Udi were alive. During that time Karnit Goldwasser was the voice and the face behind the efforts to bring the missing soldiers back home. During her journey Karnit met many of the world's leaders and with time, due to her intense efforts, became a symbol for the fight to release Israeli soldiers in captivity. Recently, Goldwasser published an autobiographic book "the way from me to you" telling her story and the tragedy that changed her life. Her battle to bring Udi back home forced her to confront many of the world's leaders and following that battle, Goldwasser remained in the public eye as a social activist. Karnit is planning to join Yair Lapid's new party.

Noam Shalit, father of the ex-Israel Defense Forces soldier who spent five years in Hamas captivity in Gaza, announced on Monday that he intends to run for a place on the Israel Labor Party list for the next Knesset. Noam Shalit, who has been a member of the Israel Labor Party since 1996, informed Israel Labor Party chairperson, Shelly Yachimovich, of the decision on Monday.

"Following years of a public struggle, during which I got to know Israeli society thoroughly - both its beautiful and ethical sides - I have decided to join public life," he told reporters. "This is out of a desire to serve the public, and to be in a place from which it is possible to influence the character of Israeli society. The Israel Labor Party is a social-democratic party that is pro-peace, and so it is my natural home. I believe that, under Shelly Yachimovich's leadership, the Israel Labor Party will be able to do important things for Israeli society," he said.

Yachimovich congratulated Shalit, saying, "The battle of Noam Shalit and his family to free Gilad started as a private battle, but turned into a battle that contains within it all the base values of Israeli society: Solidarity, Mutual support and Zionism. Noam's battle is an example of a worthy public struggle that is necessary and effective at the same time. This battle united the whole of Israeli society around shared values. Noam has been a man of the Israel Labor Party for many years, and I am convinced his contribution as a member of Knesset will be a great one." (taken from Ha'aretz)

Regardless to the outcome of the elections, whether these individuals will find themselves in the K'nesset or not, they've already created history.

This is not the first time where people that have no background in politics decided to jump in into politics but these are three individuals who also have no "traditional" background like many of the Israeli politicians like ex military career. These individuals were drawn to politics based on personal experiences showing the whole world they could do what the government couldn't and to me brings a new era in Israeli politics.

I think that today the reasons people chose their political parties and candidate have changed. The cottage cheese protest started last summer, swiping the whole country, creating a new public agenda way beyond the cheese, is finally reaching its ultimate destiny by sending new people to the Knesset. People who are courageous and sensitive to say publically that it's time for a change of both in actions as well as in creating a new public agenda for the discussion.

The era where the only thing (almost) that ever mattered i.e. security is starting to fade out. I think that the vast majority today in Israel realizes that it is impossible to continue living here without reaching an agreement with the Palestinians and this agreement will include some territorial compromise. I think that most Israelis do not see much difference on that issue between (excluding the radicals) the right the center and the left. Arik Sharon and Ehud Olmert spent most of their lives in the Likud (right) but were sent to be Prime Ministers after forming a new "center" party, Kadimah, together with members from the Labor party (left). Ehud Barak, who grew up and led the labor party has left it, started a new party called "Atzmaut" and is a minister in Likud government led by Netanyahu. Everything is very dynamic and I think that most Israelis feel that there is not much of a difference who's calling the shots when it comes to the questions of security. Therefore, what differentiates the leaders is their view about other items on the agenda. People realize that other reasons than what he or she thinks of the Israeli-Arab conflict are legitimate in trying to choose a candidate. After the last summer when the whole country understood there's need for a change in so many aspects of life: social, economy, welfare education, health and more, it's time that the voices of the protest are translated into actions. This climate and these issues brought hundreds of thousands to protest on the streets and these new politicians to take the next step and translate it into real actions.

This is democracy at its best, when ideas and experiences motivate individuals to enter the House of Representatives to make a change.

Good luck to all candidates and to the rest of us, Shabbat Shalom from Jerusalem,

Cantor Arik Wollheim

Congregation Agudath Sholom

301 Strawberry Hill Ave, Stamford, CT 06902

Phone:203-358-2200 Fax: 203 358-2323

website: www.cas-stamford.org

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Shalom from Jerusalem

2012-01-05T09:35:00.001-05:00

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Shalom from Jerusalem

Cantor Arik Wollheim

Congregation Agudath Sholom

Shabbat Parashat Vayechi Tevet 10th 5772

January5th 2012

Shalom,

On Thursday we are going to commemorate a fast day called 10th of Tevet. I personally have a special connection to that day since it is my Hebrew birthday. For the rest of us, not that much is generally known about this fast day, unlike Yom Kippur or the 9th of Av.

The 10th of Tevet is one of the four fast days that our sages instituted following the destruction of the first Temple. We commemorate four different things on that day: First, on that day Nebuchadnezzar the king of Babylonia began the siege of Jerusalem. This siege continued for 18 months, after which the Babylonian soldiers were able to enter the city on the 17th of Tammuz, and the climax of the war occurred on the 9th of Av when the Temple was destroyed. During this time, conditions inside the city started to slowly though constantly deteriorate. The description can be found in the book of Lamentations and the book of Kings 2 (25; 1-3) : "And it came to pass in the ninth year of his reign, in the tenth month, in the tenth day of the month, that Nebuchadnezzar king of Babylon came, he and all his army, against Jerusalem, and encamped against it; and they built forts against it round about. So the city was besieged unto the eleventh year of King Zedekiah. On the ninth day of the [fourth] month the famine was sore in the city, so that there was no bread for the people of the land."

The beginning of the siege represents the beginning of the end of the war and the exile and dispersion to come. There had been other sieges in the history of the Jewish people that are not similarly commemorated. The fact that our sages chose to specifically highlight this one, is seen as a hint of great importance. Our sages say that the option of repentance was available to avoid the ultimate destruction, but that unfortunately did not occur. The prophets led by Jeremiah gave warnings but nobody listened. Ezekiel the prophet, who was in Babylonia, was told by G-d. "And the word of the LORD came unto me in the ninth year, in the tenth month, in the tenth day of the month, saying: 'Son of man, write thee the name of the day, even of this selfsame day; this self same day the king of Babylon hath invested Jerusalem." (Ezekiel 24; 1-2)

The people of Jerusalem were certain that nothing bad would happen to them. They were sympathetic to the words of Jeremiah: "Thus says the LORD of hosts, the God of Israel: Amend your ways and your doings, and I will cause you to dwell in this place. Trust ye not in lying words, saying: 'The temple of the LORD, the temple of the LORD, the temple of the LORD, are these.' Nay, but if ye thoroughly amend your ways and your doings; if ye thoroughly execute justice between a man and his neighbor; if ye oppress not the stranger, the fatherless, and the widow, and shed not innocent blood in this place, neither walk after other gods to your hurt;" (Jeremiah 7; 3-6)

Instituting that time as a fast day, illustrates the beginning of the process, the point where things could have had a different outcome if only...It is a very difficult thing to identify the very beginning of the process, before it is too late, while things can still be fixed.

The 10th of Tevet starts at sunrise and ends at sundown and since it is always during the winter, it is the shortest fast day of the year.

The idea behind refraining from eating and drinking, in addition to the physical difficulty, has to do with the fact that a substantial part of our daily lives revolves around food. By severing that connection, even if only for a day, creates a feeling that the day is different, and inspires us to self examination and reflection.

This year the 10th of Tevet brings us back to the days of the siege of Jerusalem but also give us a new perspective on the other "sieges" in our lives. We are only going to benefit spiritually, if the 10th of Tevet serves as a break from our daily routine, and makes us consider ways to improve the world in which we live.

Later on, our sages added two other events to commemorate on the 10th of Tevet, although they actually occurred on the 8th and the 9th of the month. It is not doable to have three consecutive days of fasting, so all these events are commemorated on the 10th. The first is the death of Ezra the scribe, the leader who brought the Jews back after an exile of 70 years in Babylonia, restored the kingship of Judah and enabled them to begin to build the second Temple. Ezra died on the 9th of Tevet. The Talmud tells us about Ezra's importance: it praises him as a giant by comparing Ezra to Moses. The Talmud tells us that if the Torah would have not been already given to Moses it would have been given to Israel through Ezra. Ezra was the one to renew the covenant between G-d and the Jewish people; he stopped the practice of intermarriage, strengthened the observance of Shabbat and built learning centers and promoted intellectual discussion to increase and spread Torah study.

Another event took place on the 8th of Tevet, and is one of the most fascinating events in the history of our people. The Talmud in the tractate of Magilah tells that on the 8th of Tevet, Talmai, King of Egypt translated the Torah into Greek, and because of that darkness came to the world for three days. In the tractate of Sofrim, this day is compared to the day when the sin of the Golden Calf took place. According to the Talmud and the Shulchan Aruch, Talmai the King did not understand Hebrew and in order to be able to read the Torah he forced 70 scholars to do so for him. He knew that no Jew would agree to translate the Torah and therefore he took 70 sages and separated them telling them that anyone whose translation is not accurate would die. Then a miracle occurred and all 70 produced the same exact translation.

In spite of the miracle this day is considered to be a sad one and the question is why?

Our sages teach that translating the Torah is, by itself, a problematic act since there is always something that gets lost in translation. A second reason has to do with the fact that the choice of words in the Torah is deliberate. Any translation can create several possibilities for misinterpretation and misunderstanding of the text.

Our sages also realized that by having a translated version, many will move further away from the language that is so essential for understanding the Torah. People will get "lazy" and not learn Hebrew.

In addition, Tirgum Hashiv'im (the translation of the 70) helped create, among many Jews, a synthesis between the Jewish and the Greek cultures, a synthesis that eventually encouraged intermarriage and the adoption of the Hellenism amongst so many Jews.

Many years later the Chief Rabbinate of Israel ruled that the 10th of Tevet will be the Memorial Day for all victims who perished during the Holocaust whose actual day of death is unknown. On that day the mourners say Kaddish and observe all Yahrtzeit customs. I will never forget the feeling I had as a child watching 90% of our community in shul saying Kaddish at Mincha of 10th of Tevet. That shul was built by Holocaust survivors and almost everyone lost someone back then in Europe. It is sad that now only very few are left to say Kaddish on that day.

The Rabbinate established that day in addition to Yom Hashoa (Holocaust Remembrance Day) commemorated on the 27th of Nisan in order to give it a religious meaning. There is connection between the beginning of the destruction of the Temple and the destruction of the Holocaust. One could say that the process started 18 months before the destruction of the first Temple, and ended with the Holocaust from which we are still trying to recover.

A few years ago the former Minister Natan Sharansky initiated a special day at the Knesset dedicated to fighting anti-Semitism. On the day chosen, January 27th, the government holds a special session dedicated to combating anti-Semitism. Many different events take place in the Knesset, schools, the army etc. There is no doubt that this is an important initiative; nevertheless, I feel we have missed an opportunity to tie the sad historic events of 10th of Tevet with the fight against the most persistent social phenomenon called anti-Semitism especially when these two days occur in such proximity.

After decades of negligence, on the 10th of Tevet 1970 the municipality of Jerusalem completed the renovations of the walls of the Old City. After the War in 1967, the other parts of the Old City were rebuilt. At the main entrance to the Old City on, to the left of the Jaffa Gate, there is a plaque saying: "On the 10th of Tevet 1970, the renovation of the city walls was completed. The repair of the walls of Jerusalem went forward"

Whoever wrote these lines wanted to tie the old and the new; to connect the reunification of the city and the establishment of Israel, as a "Tikun" (repair) of the process that started on the 10th of Tevet so many years before. The last sentence is taken from the Book of Nehemiah (4;1) and the builders of the walls saw themselves as the followers of Nehemiah, who together with Ezra, among all their other contributions, fixed the walls of Jerusalem.

This is our hope, that this day would become a day of joy and celebrations.

Shabbat Shalom from Jerusalem,

Cantor Arik Wollheim

Congregation Agudath Sholom

301 Strawberry Hill Ave, Stamford, CT 06902

Phone:203-358-2200 Fax: 203 358-2323

website: www.cas-stamford.org

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Shalom from Jerusalem

2011-12-23T09:15:00.001-05:00

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Shalom from Jerusalem

Cantor Arik Wollheim

Congregation Agudath Sholom

Shabbat Parashat Miketz Shabbat Chanuka

Kislev 27, 5772 December 23rd 2011

Shalom,

Recently many of you asked whether I received your emails commenting on Shalom From Jerusalem, and I realized that they were not getting through to me!I By clicking "reply" your emails went to the shul and not to me. I apologize for this and I am happy to inform you that I can now receive these emails as well. You can always contact me at Cantor@agudathsholom.org

On Chanuka, as we all know, we light one candle on the first night and then we add one candle each day. This seems to be one of the most well known practices of the holiday. The Halacha tells us that if one does not have a sufficient number of candles on hand, or just cannot afford enough of them, then one should light one candle every day. However, even the poorest people, throughout the generations, would put in the extra effort to make sure they could light an increasing number of candles every day.

It is interesting to note that actually there was a debate between Beit Shamai and Beit Hillel, regarding the number of candles we light every day and what the practice should be. Beit Shamai claimed that on the first night one should light eight candles and every day decrease the number of candles by one until we come to the first day, when only one candle is lit. The Talmud teaches us that in fact Beit Shamai's reasoning was more compelling than the argument given by Beit Hillel! However, we do follow Beit Hillel and increase the number of candles each day. Why is that?

The Talmud states: Ma'alin Bakodesh V'ein Moridin; in matters of sanctity we should always rise to a higher level rather than descend. I think that in spite of the fact Beit Shamai had better arguments from a technical point of view, we follow the opinion of Beit Hillel since it incorporates the whole philosophy and principles of Judaism. In all that we do, we must move forward, progress and increase our commitments and spirituality. We never go backward and we never decrease. The light we spread must illuminate more, not diminish. We use a candle called the shamash to light the other candles. Even though the shamash is being used to light eight candles, its light does not decrease. One of the lessons of Chanuka is that we adhere to the concept that there is no going back, we have to make the best of the present, and look forward to a bigger and better future.

May we grow and move forward every day of our lives,

I'm looking forward to seeing you all in shul on Shabbat.

Shabbat Shalom and Happy Chanuka,

Cantor Arik Wollheim

Congregation Agudath Sholom

301 Strawberry Hill Ave, Stamford, CT 06902

Phone:203-358-2200 Fax: 203 358-2323

website: www.cas-stamford.org

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Shalom from Jerusalem

2011-12-16T13:55:00.001-05:00

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Shalom from Jerusalem

Cantor Arik Wollheim

Congregation Agudath Sholom

Shabbat Parashat Vayeshev Kislev 20th 5772

December 16th 2011

Shalom,

Unless you watch Israeli sports very closely, you probably have not came across the name of Lee Korzits. Well, until this week, I never came across that name either, but apparently, Lee is one of the most famous Israelis living today.

Lee Korzits continues single-handedly to write one of the most wonderful comeback stories that Israeli sports has known. From serious injuries through near-drowning experiences and dangerous situations in the sea, the 27-year-old added another chapter Sunday by winning gold at the World Sailing Championships in Australia.

She last won the World Championship in 2003, when she became the youngest female windsurfer to accomplish the feat.

"I celebrated and mostly cried because I didn't believe it would happen to me again," Korzits told. "It's a crazy moment, like a delirium...I pressed. I gave everything, my entire soul...I was very moved to hear 'Hatikva.'"

Korzits led the competition from the very first race. "In recent years I learned to deal with pressure that used to unnerve me," she said. "I was focused on the goal and really wanted to reach this moment. When I got out of the water I felt joy like I've never felt in my life."

She said the last time she won she was too young to appreciate being the world champion like she can today. "You learn a lot in eight years," she said. "I learned to appreciate where I am, the people around me..."

Just three years ago, she dropped out of competitive windsurfing after a string of poor performances that left her outside the Beijing Olympics and couple of years ago, a serious back injury almost kept her from ever returning to the surfboard. Last year, she nearly drowned at the European Championships. She is now a top world class athlete.

Being the best in the world must be a great feeling. There is no doubt that in order to be number one, one has to make sacrifices and totally focus and be immersed in one thing only. Obviously, one has to enjoy what he or she is doing. However, I am wondering if Jewish tradition is in favor of a person being consumed by one thing only?!

Let's narrow the question; if possible, should one separate himself and totally immerse in Torah study? We know that the word "kadosh" in Hebrew (holy in English) means separated. According to this idea one can become holy by separating him/ herself from all activities other than fulfillment of commandments and Torah study.

Recently I started reading Rabbi Jonathan Sacks' book "Healing a Fractured World." I have to say that it is one of the most amazing books I have ever come across. You can read about Rabbi Sacks, Chief Rabbi of the UK and the Commonwealth countries, and about his book online. Rabbi Sacks talks about the responsibility we have towards the world. Being responsible for other human beings and all God's creatures is a fundamental basis of our faith, says Rabbi Sacks. Therefore one who seeks sanctity via separation, or by limiting himself to one thing only in order to achieve greater heights, is moving away from greater responsibility. This misses the whole point of our faith.

I think it's a great message to remember as we approach the Chanuka season, the festival of lights. Being a light to others means showing the way by example. Being a light is to take responsibility, see beyond oneself, and help others.

I'm looking forward to seeing you all in Shul on Shabbat.

Shabbat Shalom and Happy Chanuka

Cantor Arik Wollheim

Cantor Arik Wollheim

Congregation Agudath Sholom

301 Strawberry Hill Ave, Stamford, CT 06902

Phone:203-358-2200 Fax: 203 358-2323

website: www.cas-stamford.org

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Shalom from Jerusalem

2011-11-23T16:30:00.001-05:00

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Shalom from Jerusalem

Cantor Arik Wollheim

Congregation Agudath Sholom

Shabbat Parashat Toldot

MarCheshvat 27 5772

November 24th 2011

Shalom,

Did you know that Thanksgiving is probably the most problematic of the holidays in terms of Kashrut?!

Apparently there was a Halachic debate about whether or not turkeys are Kosher, and for that reason, some people would not eat turkey at all. Yes, eating a turkey is not such a simple matter!

Regarding fish or animals, the Torah gave us specific rules and instructions. In contrast, when the Torah talks about birds or poultry, we get a list of the forbidden ones, so allegedly we should assume that all the rest are Kosher.

The problem is that we are not sure what birds the Torah references. As you all know, the basis for understanding the Torah is interpretation, so naturally there are many kinds of opinions on every topic. Throughout the generations, some of the Poskim came up with a system of signs and guides to identify the Kosher birds. Nevertheless, since the Torah does not specifically reconcile these various opinions, another mechanism was used to guide our daily practices. This mechanism is called Masoret, or tradition of practice. In other words, if a certain bird has been considered as Kosher (and obviously fit the criteria stated by the Rabbis) then it is indeed kosher, and proper to eat.

The turkey was discovered in the "new world," in America, and therefore, since turkeys were new to the "old world" (Europe and the Middle East where Jews lived) a tradition of practice could not exist. The turkey does have all the simanim (criteria) the Rabbis established as essential for a bird to be kosher, but no Rabbi could say that turkeys had been eaten by Jews in the past.

The Sh'lah, born in Prague in 1558, and who died in Tiberius in 1628, was one of the most famous figures in Jewish history in general, especially in Chassidism. He is known as the most famous of the Rabbis who claimed that turkeys are not Kosher. In his will to his descendants he asked them to forever refrain from eating the bird. The Sh'lah claimed he saw a turkey devour another bird; since that is clearly contrary to the nature of birds that are kosher, as we know them, he concluded that turkey cannot be kosher poultry.

Most of the Rabbis did not accept the Sh'lah's opinion; even though there was no tradition of practice with regards to turkeys, they allowed eating the bird. So in theory, even without the Sh'lah's testimony about the behavior of the bird, turkeys should not have been kosher. But they are! Sometimes it is simply reality that drives the development of Halacha.

I hope that when making decisions today, our modern day Rabbis will be courageous enough to adopt such an approach when making a P'sak Halacha, a decision interpreting the Law.

Happy Thanksgiving to all and I hope you will enjoy your turkey,

Shabbat Shalom from Jerusalem,

Cantor Arik Wollheim

Cantor Arik Wollheim

Congregation Agudath Sholom

301 Strawberry Hill Ave, Stamford, CT 06902

Phone:203-358-2200 Fax: 203 358-2323

website: www.cas-stamford.org

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Shalom from Jerusalem

2011-11-17T10:45:00.001-05:00

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Shalom from Jerusalem

Cantor Arik Wollheim

Congregation Agudath Sholom

Shabbat Parashat Chaye Sara Cheshvan 20 5772

November 17th 2011

Shalom,

There is a somewhat morbid joke in Yiddish that says: "The loss of your father made you an orphan, but not a Shliach Tzibur."

Unfortunately, this joke illustrates a challenging reality.

In last week's Shalom from Jerusalem, I mentioned that during the first year after losing a parent, the custom in the Ashkenazi tradition has become that if possible, the mourner has the obligation to lead services during weekdays. In most synagogues, the custom has become so prevalent that it is rare to see a Shliach Tzibur on a Monday night (for an example) that does not recite the mourner's Kaddish as well.

During the past few generations, Jewish education throughout the world has been improving to the extent that far greater numbers of Jews learn to master the language and the practices, thus being able to effectively lead services as well. However, I wonder if they are really capable of being proper leaders, as serving as a true Shliach Tzibut? What are the practical results of this custom?

Obviously there are different levels of mastery of the text or knowledge of the Halachot; these skills can be acquired. But what about a nice voice? Singing in the proper Nusach (musical frame)? Personality?

When describing the Shliach Tzibur, the Halacha often does not separate between the permanent one and the one who leads services only on the occasion of a Yahrtzeit or during the year of mourning. One can find Halachic Responsa describing the qualities that a Shliach Tzibur should have. Among those requirements are knowledge of the Hebrew language, the Halachot, proper Nusach, reading Bible, having a nice voice, and being accepted by the congregation. However, these qualities are subjective, so there is no clarity about the level of skill or talent that is a minimum, or acceptable in each of the categories. Every community decides what is more important. No one Shliach Tzibur has it all to the same extent. This is why we can find even permanent Shlichei Tzibur who do not have an impressive voice or musical ability on the one hand, but are extremely knowledgeable when it comes to Hebrew and the Halachot associated with the job, on the other. The opposite can also be true; we can find those who have gorgeous voices but lack in knowledge. Throughout the generations, in many places, congregants preferred cantors who could sing and inspire, even if it was clear that this was their only strength.

Unfortunately, the more "important" the service (or at least it appears that way on the surface) the closer attention we pay to who is going to lead it. Many people who lead services on a daily basis would not be considered as suitable to lead during the High Holidays. Sure, we should not take a Monday night Ma'ariv less seriously than Musaf on Yom Kippur, but that is the reality in every aspect of our lives. The rarer the event, the more important it becomes. That is human nature.

The Halacha is very clear in determining who has priority in leading the service, during the weekday. For example, a person in Shiva has priority over the one in Shloshim (the first 30 days after a death). Someone who lost a parent has a priority over one who lost a sibling or a spouse. A member has a priority over a guest, etc.

I have collected these parameters and have given them to Howard Wolf and the Ritual Committee, so that decisions can be made correctly and unpleasant situations avoided. However, some of the criteria are widely accepted and observed, while others are ignored. For example, one who is more knowledgeable and whose voice is nicer has a priority over others. Why is that?

I think that as much as we would like to encourage and allow those in mourning to fulfill their Chiyuv, (obligation) we also must not forget that the entire congregation is affected by these decisions. If someone reads with mistakes, it not only creates a situation where we send an unqualified person to represent us before God, but also detracts from the ability of others to benefit from the T'filah. I can tell you that sometimes, when I hear someone "butchering" the text, it makes me so upset that I cannot have the right focus in my Davening.

There is a story about one of the old Chassidic Rabbis that once was seen rushing to Daven Mincha on Shabbat. His Chassidim asked him why he was rushing to do so since he already Davened Mincha earlier. He replied that since the Chazzan didn't use the proper Nusach (musically) he felt that he did not yet fulfill the obligation.

Could you imagine walking into Shul on Kol Nidrei night and hearing the Chazzan not use the traditional melody for Kol Nidrei? How would you feel?! Most places I know are careful to choose Ba'alei Tefilah on Shabbat and Holidays who know the proper Nusach and melodies, but what about on weekdays? I wonder how many know the proper Nusach of Shacharit, Mincha and Ma'ariv.

In order to help with these issues, I have decided to post on our website the entire weekday T'filah in the proper Nusach. I hope that people will take advantage of it and use it well, and make sure that both the Hebrew as well as the musical aspect (to the best of their capability) is not compromised. I would be most happy to work with anyone who wishes to make sure that we do all we can in both honoring the memory of our departed ones, as well as honoring the Daveing of our fellow congregants.

One beautiful and practical custom I have seen in many Shuls occurs when there are several Avelim, and they divide the morning service into 2-3 sections, allowing more people to fulfill the Mitzvah. Someone who has not done it before might be intimidated by leading the entire service. Someone who was unavoidably late should also have the option to lead part of the service. I think we should encourage people to serve as a Shlichei Tzibur and do what we can to improve the quality of the Daveing.

The Rabbis speak of the importance of leading services during a Yahrtzeit or the year of mourning, but conclude that there is greater value by relinquishing the "right" to others.

Sometimes, we want to do something so badly, we lose prospective about what is really important. I have no doubt that encouraging people to take upon themselves this important Mitzvah and enabling them to perform it in the best possible way is important and would enhance personal and communal growth. Nevertheless, we must be sensitive to the needs of all around us, and in this context, we should keep in mind that perhaps sometimes the better choice would be to relinquish an individual right for the greater good.

Shabbat Shalom from Stamford,

Cantor Arik Wollheim

Cantor Arik Wollheim

Congregation Agudath Sholom

301 Strawberry Hill Ave, Stamford, CT 06902

Phone:203-358-2200 Fax: 203 358-2323

website: www.cas-stamford.org

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Shalom from Jerusalem

2011-11-11T10:55:00.001-05:00

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Shalom from Jerusalem

Cantor Arik Wollheim

Congregation Agudath Sholom

Shabbat Parashat Vayera 14th of Marcheshvan 5772

November 11th 2011

Shalom,

One of the most observed customs in Judaism is saying kaddish. Throughout the year of mourning, people go out of their way to make sure not to miss saying Kaddish on a daily basis. They would come to shul every day even if their usual practice has been to show up only a few times during the year. I remember Rabbi Ehrenkranz once saying how strange and sad it is that a dead parent has more influence on us than a live God. It is amazing what kind of efforts one goes through in order to daven with a minyan and say kaddish. Living in Jerusalem however, makes it a little easier. The city is full of synagogues and one can find a minyan 24/7.

Since I have a flexible schedule with some days starting with busy mornings and others working to the wee hours of the night, I found myself taking full advantage of the flexibility Jerusalem offers in finding a minyan. During the week, I daven in a place called the Shtiblach of Katamon where one can find a Minyan every 15 minutes starting at the earliest times possible to the latest.

Being a place with such a large volume of people, the Shtiblach of Katamon has to cater to the needs of many diverse people and customs. Therefore, the custom there is that there is no custom. The person that is the Shliach Tzibur can lead the davening in whatever Nusach he wishes (Ashkenazi, Sephardic, Moroccan, Yemenite Hassidic, etc.) and everyone else follows along. We all understand that "Elu V'elu Divrei Elokim Chayim" (both these as well as these are the words of the Living God) meaning all practices have the same validity or importance in the eyes of God. In the great scheme of things do we really believe that God cares in which Nusach we pray?!

If this is true, how come our literature is full of discussions and rules with regards to Nusach Hatfilah and the importance of our customs?! The reason is that most people feel more comfortable in a familiar setting. Most people daven day in and day out with the same group of people in a permanent setting with no changes at all or tiny ones at the most. Our sages therefore decided to give such emphasis to our Nuschaot.

I remember when a few years ago we switched our Shabbat Siddur from the Birnbaum to the Artscroll Edition and how challenging it was for many. People who had gotten used to layout of the page, page number and type of font now had to adapt to new ones and that is not always easy. Could you imagine what would have happened if the text would have changed and the order of the prayers in the service changed at every time?! But this is not the only reason. Because "Elu V'Elu Diveri Elokim Chayim" no practice is superior to the other and therefore it is so important to maintain the practice of one's ancestors. This is why 99% of synagogues are practicing only one Nusach Hatfilah.

Throughout the years, as evident in the Halachic response, our sages felt very strongly towards the ritual customs of the congregation in general and Nusach Hatfilah in particular. The rule of thumb is that the custom of the congregation is superior to the one of the individual and therefore, in a Minyan, one must follow the practice of the majority. I'd like to point out that we, in our shul, have several individuals who have made the change and accepted upon themselves the Nusach we use at CAS. Both David Bessaleli as well as Hecky Attar were born in Iran and therefore their original Nusach was the Sephardic one but they have adopted the Ashkenazic Nusach we use in our shul. So far I've been talking about Nusach Hatfilah in the context of the text itself, but what about other customs and practices that the congregation observes?

Two weeks ago when I was in L.A I went to daven with Tehilah's grandfather in a little Chassidic Shtibel where he's been davening for the last 50 years. I knew that Nusach Hatfilah is Nusach Sephard as used by most Chassidim but I didn't remember some of the other Minhagim. For example during the weekday Mincha and Ma'ariv, the Shli'ach Tzibur is requested not to use a Talit rather to put on a jacket and a hat. Well, since I was the only Chiyuv (has an obligation to lead davening if possible during the period of mourning) I borrowed the articles of clothes (not my size) and led the services throughout the week. While in most religious Kibbutzim, on weekdays, due to the nature of work and life style, the practice has been to daven in shorts (including the Shli'ach Tzibur) in many other shuls one would not be allowed to lead services dressed that way.

What is acceptable for one may not be for the other. These practices have to do with leading the services and therefore, since the Shlia'ch Tzibur is representing the congregation he is obligated to follow the local practice. This is why for example, even though I technically am not obligated to observe the second day of Yom Tov (since I live in Israel), as the congregation's Shli'ach Tzibur, I have to be at the same status as the congregants.

But what about the practice of the individual?! Am I allowed to daven in my own Nusach while in a shul with a different one?! Without getting to all the Halachic rulings and ramifications, generally speaking, one has to daven with the Kahal (Congregation) using the local Nusach for prayers we say together like K'dusha, and use his/ her Nusach during the silent parts like the Amidah.

When I lead services I always use the local Nusach. However when I recite the mourner's kaddish I do it as an individual and not as the leader and therefore I do it in my own Nusach. When I was in L.A. the Rebbi told me it's wrong and I should use the local Nusach even for the mourner's kaddish. I'm not sure this is the Halacha (am not sure there's only one opinion) but in my opinion it really doesn't matter. It was important enough for him to make a comment and that's should be enough for me to change my version and honor the request. After all "Elu V'Elu Divrei Elokim Chayim"

The lesson I learned is that while it is extremely important to have a set practice it is as important to have flexibility and adopt changes when needed. Often, and especially when it comes to religious practices, many become very rigid and are not willing to give up or change customs as they feel such compromise detracts from their practice. I think that the greater Kiddush Shem Shamayim (sanctifying God's name) is achieved when we think less of ourselves and more about the people around us. Even though we say God is in the details, I'm sure God is more about the big picture.

Thank you all who called and wrote to wish me a speedy recovery. Baruch Hashem I feel much better and am looking forward to see you all in shul on Shabbat.

Shabbat Shalom,

Cantor Arik Wollheim

Cantor Arik Wollheim

Congregation Agudath Sholom

301 Strawberry Hill Ave, Stamford, CT 06902

Phone:203-358-2200 Fax: 203 358-2323

website: www.cas-stamford.org

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Shalom from Jerusalem

2011-11-04T14:10:00.001-04:00

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Shalom from Jerusalem

Cantor Arik Wollheim

Congregation Agudath Sholom

Shalom,

It's good to be home. My family and I had a great time and I'd like to thank you all for the hospitality, the amazing welcome and warmth showered upon my baby girl, and the great time we had. But, it is good to be home and I'm taking full advantage of my home as I am stuck in bed with Pneumonia. I don't remember the last time I was sick and I'm not used to it. And the funny part is that I have no voice. I lost my voice (temporarily obviously) and this is very strange (but thank G-d for emails).

As you know, my next trip is scheduled for next week as we are going to celebrate two Bar Mitzvahs and have my annual concert. Even though I am planning on being in Stamford as scheduled and in good voice, unfortunately, because of my pneumonia I cannot do much of work needed to ensure the success of the concert (like practicing the music or making the phone calls you all always get before the concerts) and this is why we've decided to reschedule the concert for the spring.

Tonight, here in Israel, we've started reciting "V'ten Tal Umatar Livracha" (Give dew and rain for a blessing) during the Amidah. With regards to this custom, Israel differs from the Diaspora. Outside of Israel we'll start to recite this change in Birkat Hashanim only December 5th. This is the point when we really welcome the rain and the winter. Even though we started reciting Mashiv Haru'ach Umorid Hageshem on Shmini Atzeret, we actually didn't ask for rain until now and the reason is to allow the pilgrims to arrive safely and easily back to their home after spending the holiday in Jerusalem.

So, now that I feel I've experienced all the signs of winter (and don't forget the snow storm during last Shabbat) I feel I can wish you with much confidence a healthy and safe winter.

Shabbat Shalom from Jerusalem,

Cantor Arik Wollheim

Cantor Arik Wollheim

Congregation Agudath Sholom

301 Strawberry Hill Ave, Stamford, CT 06902

Phone:203-358-2200 Fax: 203 358-2323

website: www.cas-stamford.org

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Shalom from Jerusalem

2011-10-12T15:35:00.001-04:00

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Shalom from Jerusalem

Cantor Arik Wollheim

Congregation Agudath Sholom

I know I'm supposed to write about Sukkot or perhaps reflections on Yom Kippur but I am not going to.

It is difficult to me to describe the way I feel since I've heard yesterday that Gilad Shalit is finally coming home.

For those who missed, the Israeli government approved the deal Netanyahu reached with the Palestinian Authority for releasing the captive soldier after five years.

I'm sure that the media is doing a far better work in telling the story so I'll spare the details.

During the last three years or so I got used to see the tent where the Shalit family live in front of the Prime Minister's house. Because of the proximity to our old apartment, I would walk by the tent every day and sometimes several times a day and in doing so a strange, heavy, bad feeling would sneak into my heart.

Without getting into the political debate, it was impossible not to sympathize with the pain, the inability to help and the frustration.

And now, hopefully this nightmare is close to its end.

During Sukkot we invite guests to our Sukka and the most famous ones are the Ushpizin: Avraham, Ytzchak, Ya'akov, Yosef, Moshe, Aharon and David though this year we have a special guest of honor, and this time he's here to stay.

Behalf of Tehilah and me I'd like to take this opportunity and invite you all to the Festive Kiddush in honor of the birth of our daughter Yehudit Ori on the second day of Sukkot, Fri Oct 14 following the morning service.

Chag Same'ach and Shabbat Shalom

Cantor Arik Wollheim

Cantor Arik Wollheim

Congregation Agudath Sholom

301 Strawberry Hill Ave, Stamford, CT 06902

Phone:203-358-2200 Fax: 203 358-2323

website: www.cas-stamford.org

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And Invite from Cantor Wollheim

2011-10-10T17:05:00.001-04:00

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An Invite from...

Cantor Arik Wollheim

Congregation Agudath Sholom

Tehilah and Arik Wollheim

would like to invite you all to

"A Festive Kiddush"

Please Join us and celebrate the birth of our Daughter

Yehdit Ori

Friday, October 14 the 2nd day of Sukkot, following services.

Please Join Us

And meet our Beautiful Baby Girl

Cantor Arik Wollheim

Congregation Agudath Sholom

301 Strawberry Hill Ave, Stamford, CT 06902

Phone:203-358-2200 Fax: 203 358-2323

website: www.cas-stamford.org

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Shalom from Stamford

2011-09-28T15:40:00.001-04:00

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Shalom from Jerusalem

Cantor Arik Wollheim

Congregation Agudath Sholom

Shana Tova!

Our best wishes for the new year...

Arik, Tehilah & Yehudit Wollheim

Cantor Arik Wollheim

e-mail: awollheim@cas-stamford.org

Congregation Agudath Sholom

301 Strawberry Hill Ave, Stamford, CT 06902

Phone:203-358-2200 Fax: 203 358-2323

website: www.cas-stamford.org

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Shalom from Jerusalem

2011-09-22T16:48:00.001-04:00

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Shalom from Jerusalem

Cantor Arik Wollheim

Congregation Agudath Sholom

Dear Friends - Shalom,

   A long time has passed since the last Shalom from Jerusalem and I hope that from now on I'll write on a regular basis. When I look back at the passing year and as I'm thinking of the approaching holidays and the next year I realize this has been a constant emotional roller coaster for me but they say time is short. There is much to accomplish, so with your permission I'd like to talk about the approaching holidays.

   During the High Holidays season we place much emphasis on music. Many synagogues around the world hire cantors and Ba'alei T'filah even if this is not the practice during the year in order in order to elevate the musical aspect of the service. There are several reasons for that, starting with the fact we spend a lot of time inside (hopefully) the synagogue and we don't want the congregants to be bored. Another is the idea that the Cantor's objective is to inspire the congregation through melodies and vocal expression. We put extra emphasis on the Rosh Hashana and Yom Kippur services because of the importance of these days. The idea that similarly to a trial we want to have the best lawyer possible to represent us. Another reason might relate the fact that on these days we recite some of the most powerful texts that were written in our liturgy and those inspired the composing of some of the most beautiful and inspiring melodies and recitatives (cantorial solo pieces). Some of these melodies simply strike a chord within our emotions and bring us to special mood.

  It is known that a good crowd is an engaged one. One of the ways to do that during the service is through congregational singing. The issue sometimes is that by the time we refresh our memory on the tunes we have not heard for a year or learned the new ones, the holiday is over. I would like to help by offering two opportunities: one is to log into our shul's website at the following link: www.congregationagudathsholom.org/highholidays.html and listen (and sing along) to some of the tunes. The second is to come to our musical S'lichot and pre S'lichot program on Sat. night Sep. 24th.

   As you know, the High Holidays season starts with the recitation of S'lichot. Historically, this was not just an opportunity to recite the text but also to get a glimpse of what the Cantor is planning for Rosh Hashana and Yom Kippur. This is why such beautiful repertoire was written for the first night of S'lichot. This year we've decided to try and intensify the musical experience by using a brand new setting to the traditional Nusach and adding some new tunes as well, all composed by Cantor Sol Zim. Before the service, Jonathan Cahr and I will teach you some of the new melodies. We hope that you will like them and sing along. During S'lichot, Jonathan will play the piano.

Looking forward to seeing you all soon,

Shana Tova,

Cantor Arik Wollheim

Cantor Arik Wollheim

Congregation Agudath Sholom

301 Strawberry Hill Ave, Stamford, CT 06902

Phone:203-358-2200 Fax: 203 358-2323

website: www.cas-stamford.org

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Message from Cantor Arik Wollheim

2011-05-13T11:36:00.000-04:00

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Message from Cantor Arik

Dear Friends,

Shalom,

It was wonderful seeing so many of you during our YomHazikarion-Yom Ha'atzmaut event. I would have loved to stay and together celebrate this coming special Shabbat. But, as they say in Yiddish, man make plans and God laughs, due to my mother's condition I felt I had to go back. I would like to take this opportunity and thank our president Steve, the executive committee and Rabbi Cohen for their support and understanding.

Please include my mother Yehudit Pini Idit Bat Manya Malka in your prayers. I'm looking forward to seeing you all very soon and together share many S'machot.

Shabbat Shalom,

Cantor Arik Wollheim

Congregation Agudath Sholom

301 Strawberry Hill Avenue, Stamford, CT (203) 358-2200

www.cas-stamford.org

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Today From Jerusalem

2011-01-04T11:01:00.003-05:00

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SHALOM FROM JERUSALEM

Shalom,

I would like to start by thanking all those who called, emailed and prayed on behalf of my mother.

Yesterday in the afternoon my mother was taken to have a complicated surgery but during the preliminary stage, based on a closer examination, it was decided not to operate at this time.

The surgeon informed us that we will try to have the procedure again in three months after completing additional course of chemotherapy.

So, once again, a long challenging way is waiting for my Mom.

We never stopped believing in Hashem's judgment and compassion and we continue to pray and ask for mercy.

On behalf of my entire family and especially my Mom we thank you and ask for your prayers.

May we all merit to have good news,

Cantor Arik Wollheim

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Shalom From Jerusalem

2011-01-04T11:01:00.001-05:00

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SHALOM FROM JERUSALEM

Shalom,

As most of you already know, seven months ago my Mother was diagnosed with pancreatic cancer. Based on the tests an operation was scheduled in order to remove the tumor but unfortunately, with closer examination, another small growth was also found on her liver. While it was removed, the remainder of the procedure could not be completed.

Since then my mother went through an aggressive and difficult course of 18 chemotherapy treatments. During this time we always hoped and never stopped praying that she will respond well, so that other surgical procedures can help her condition in the near future. Our entire family, and especially my Mother, went through a long and difficult journey. During this time we never stopped praying and having great faith in Hashem.

The last scan brought good news showing that the spread was stopped and surgery can be performed. On Monday Jan 3rd Mom is scheduled for a procedure called the "whipple", and we hope that this time the operation is going to be completed and with much success.

During the past seven months I have received an outpouring of love and support from the CAS family and I thank you all from the bottom of my heart. I would especially like to thank all of you who have been praying for my mother every day. It is the strength from our family and friends that sustains us at times such as this.

Our sages tell us that God tests those who can bear the trials and tribulations that we encounter. I am not sure what that means or how much comfort it brings, but I would like to think that we will come out of this experience even stronger than before, and that we will learn something valuable from it.

Thank you all for everything you do for us.

Please keep my Mom, Yehudit Pini Idit Bat Manya Malka, in your prayers, especially on Monday.

I thank you and may we all hear good news.

Shabbat Shalom and Shavua Tov,

Cantor Arik Wollheim

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Shalom From Stamford

2010-12-01T11:32:00.001-05:00

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SHALOM FROM STAMFORD

Shalom,

Many of you are familiar with the two doctrines in the Mishna the house of Shamai and the house of Hillel. They are known for their opposite opinions with regards to Hallachic issues and with regards to Chanukah they argue about the number of candles we should light each day. According to the house of Shamai one should start with eight candles and decrease one candle each day and the house of Hillel says that we start with one and increase one candle every day. Each opinion based on a solid ground for its argument and if that's the case why do we follow the opinion of Hillel? The argument went on and on and finally the Mishna explains that "Ma'alin Bakodesh V'ein Moridin" one should always increase the holiness and not decrease.

I think that perhaps Chanukah, the festival of lights, represents more than any other holiday the message of growing and increasing when it comes to holiness. As we light the Chanukah candles, every day we add a light may we also add holiness to our lives, our families, our friends and community and every aspect of our lives.

On my Behalf, my wife Tehilah and the entire CAS family I wish you a happy Chanukah full of lights and holiness.

Cantor Arik Wollheim

PLEASE NOTE-Due to the absence of Rabbi Cohen and Rabbi Walk, I ask for your assistance in maintaining the minyanim at the shul and also at the home of Andrew and Janet Bein this week.

I thank you for your co-operation.

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Shalom From Jerusalem

2010-11-11T11:02:00.001-05:00

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SHALOM FROM JERUSALEM

Shabbat Parashat Vayetze Kislev 4 5771 Nov 11^th 2010

Shalom,

I'm sure that at this point, less than a week before the concert (but just in case-Nov 16^th at 7:30 PM at the shul) everybody is aware planning of attending as well as supporting the concert financially. And since this is the case I can write about something else...

Recently, I read the best -selling novel, The Lost Symbol by Dan Brown (courtesy of long flights). He also wrote several other novels, including The Da Vinci Code, and Angels and Demons, which are very well known, as they have been made into hit movies starring Tom Hanks. I do not want to ruin the plot twists for those who have not read the book, but I will tell you that we again encounter the hero, Robert Langdon, professor of Religious Symbology at Harvard University. He quickly finds himself both consultant and detective, as he is brought in to solve a mystery taking place this time in Washington D.C., involving the fraternal organization known as the Freemasons.

Freemasonry arose from obscure origins in the late 16th Century, C.E. Its central themes include the need to do charitable work, live by moral principles, have a belief in a Supreme Being, and promote the development of loyal friendships within a tight community. The organization is characterized by its rituals, secrets, and complex symbolism. (Sounds familiar, doesn't it?) The Masons, or Masonic Order, remains strong and active today, including among its members people from all faiths and all walks of life, astronauts and actors, prime ministers and presidents, several sitting Senators, and notable figures from George Washington to Irving Berlin to Mustafa Kemal Ataturk.

As in his other books, we are exposed to Brown's philosophy and perhaps even his theology, although his protagonist considers himself an atheist, or at least an agnostic. Professor Langdon seems to prove that human beings can, in some incredible ways, develop higher powers, and wield them in the world, for good or for evil. It seems to me that the plot line of the story, which is quite fantastic by itself, is just a vehicle to share the theories or opinions of the writer with the readers. In this book, Brown's idea of God is that which manifests itself in us humans. He claims that we have God-like characteristics, and therefore we have the potential or the power to create or do Godly acts.

You may be surprised to find out that our Jewish sources and beliefs share some of these ideas as well. First we learn that God has created man in His image and our sages tell us that this does not only refer to the physical aspect. In Psalms 82:6 we read "I said, 'You are "gods"; you are all sons of the Most High". The Rambam writes that we should emulate God's attributes; just as God is merciful, we should be merciful as well. Just as God is holy, we should aspire to holiness as well, etc. Our sources tell us that when we are engaged in Godly acts, we are engaged in the process of "Tikun Olam," or healing the world, and in fact this way we are partnering with God and continuing the act of creation.

So perhaps Dan Brown's point of view is kosher, but not exactly.

But we also believe that there is of course, a fundamental difference between humans and God. After all, if we are gods, how is it possible that we pray to God, cry to God and ask from God? Two important points need to be considered in this context. First, we must realize what exactly we mean when we call our actions, "Godly." Second, what is the role of human beings in making things happen? If we are looking at acts of kindness as Godly, if by making the world a better place, we are considered Godly, then certainly, we humans are Godly as well. If we have the capacity to heal the world, then we have the obligation to partner with God in order to make it a better place. By doing so even we are continuing God's work of creation.

But these are actions that we as humans have the capacity to do, and we also have the choice of doing them or not. We can choose to be kind, or moral, or honest, or compassionate, or do good for others. There are other kinds of acts that are not possible for humans to do and these are considered miracles. Only God can make miracles.

Dan Brown claims that a person can rise to a certain level, and induce a state, perhaps by meditation, and one can physically cause things to happen. One example he cites is the act of prayer. Furthermore, he claims that many people have more "power" by acting in unison, focusing or praying, together. Judaism believes in the power of prayer, and a "bigger" or stronger power exists when concentrated in a group setting, such as a Minyan. However, we have to remember that the only power we really have is to pray and beseech God on our behalf. God is the One who can perform miracles. Yes, we believe that God may hear our prayers and accept our pleas, but we must not make the mistake of thinking that humans can perform miracles regardless of the intensity of their prayers.

Let us continue in all our efforts to act in Godly way, to emulate the ways of Hashem, to create Tikun Olam. May God who performs these miracles, listen and hearken to our prayers.

So, in closing, I want to make sure you got the message-come to the concert, buy an ad and bring your friends with you.

Looking forward to seeing you all in shul on Shabbat and at the concert J (did I mention that before?!)

Shabbat Shalom from Stamford,

Cantor Arik Wollheim

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Shalom From Jerusalem

2010-11-05T12:31:00.001-04:00

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SHALOM FROM JERUSALEM

Shabbat Parashat Toldot Cheshvan 28 5771 November 5, 2010

Shalom,

This week's Parasha is called Toldot meaning chronicles or life story. In this parasha we learn that the past and the future are always connected and one cannot understand the present nor succeed in the future without a strong connection to the past.

I would like to take this opportunity and invite you to my 11th annual concert on November 16^th at 7:30 PM in the shul.

This year's concert connects the past and the future. As you know, we are hosting Zalmen Mlotek in a concert celebrating 100 years of Yiddish theatre Music. Mr Mlotek is an internationally recognized authority on Yiddish folk and theatre music and is a leading figure in the Jewish Theatre and concert worlds. He is the Artistic Director of the National Yiddish Theater- Folksbiene.

In addition, a portion of the funds that are raised will be used for playground equipment to benefit of our Shul's younger generation.

We are featuring music that is up to 100 years old on one hand (the past), and we are raising funds to help our youth on the other hand (the future). And, here's where you come in: You are the present. You are the link that can make the connection.

So, here's what I'd like to ask you, come to the concert, bring friends and consider buying an ad--you can do it online or by calling the shul's office.

We had a very successful fundraising concert last year and I would like this year's concert to match or even exceed last year. Please help our Shul.

I'm looking forward to seeing you next week.

Shabbat Shalom from Jerusalem,

Cantor Arik Wollheim

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Shalom From Jerusalem

2010-10-29T10:31:00.000-04:00

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SHALOM FROM JERUSALEM

Shabbat Chaye Sarah Cheshvan 21 5771 October 29, 2010

Shalom,

During the last few weeks, our community suffered an unusual number of many sad losses. Throughout Jewish history different communities created various approaches to similar situations. However, the common denominator in every case, was the need to have a "cheshbon nesfesh." Literally translated as an accounting of the soul, it really means more like an effort at introspection and soul searching.

Practices such as communal fast days, reciting slichot, extra prayers, giving tzedaka were instituted by rabbis of communities who suffered many losses because they believed that multiple deaths is a message that "something is wrong." It is important to understand that these practices are not just old irrelevant traditions but very much alive among many communities.

Of course, this is NOT to imply, directly or indirectly that something is wrong in our community but I do think that this has significance. Perhaps it is more about the fact that death, especially when sudden or multiple, puts us in a certain state of mind and causes us to think.

Throughout these difficult days our community rose to the occasion and performed a tremendous amount of chessed. From the volunteers at the Chevra Kadisha who perform the ritual tahara, to maintaining several daily minyanim, to providing meals to the mourners, reciting Tehilim on behalf of the sick and much more, we saw the potential of our community to answer a call, to do what is necessary, to heal, and to comfort. I think we need to do just such a cheshbon nefesh and ask ourselves why it is that we, as a community, can provide so much in difficult times, but not on a regular basis?!

There is so much need out there and we all should be attending to these needs. Why do we need death to be knocking on our door to go the extra mile for our fellow congregantts, for our friends and neighbors?

May we all incorporate more acts of kindness into our daily lives, may we hear only good news, and may we all be blessed to share many smachot in the future.

Shabbat Shalom from Jerusalem,

Arik Wollheim

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Shalom From Stamford

2010-09-16T19:20:00.001-04:00

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SHALOM FROM STAMFORD

Erev Yom Kipur 5771

My dear friends Shalom,

I would like to wish us all a G'mar Chatimah Tovah. May Hashem finalize our verdict on this holy Yom Kipur to be one of a good life, full of all G-d's precious gifts. I would also like to take this opportunity and ask for your forgiveness. If I ever harmed or offended you, if I ever did any wrong to you I apologize and say I'm sorry. May we all merit to celebrate Yamim Tovim and S'machot.
I'm looking forward to seeing you all in shul during the holiday.

Shana Tovah,

Cantor Arik Wollheim

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Shalom From Stamford

2010-09-08T15:55:00.001-04:00

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SHALOM FROM STAMFORD

ROSH HASHANA EVE 5771 SEPT. 8, 2010

I would like to thank you for the trust you have in me to serve as your Shliach Tzibur. May all of our T'filot be acceptable before Hashem.

On behalf of my self, my wife, Tehilah and the entire Wollheim family, I would like to wish you a happy and healthy new year, a prosperous year full of G-d's precious gifts, a life full of joy happiness and good health.

L'shana Tovah Tikatevu V'techatemu

Cantor Arik Wollheim

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Shalom From Stamford

2010-09-03T15:16:00.001-04:00

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SHALOM FROM STAMFORD

Shabbat Parashat Nitzavim Vayelech Elul 24 5770 Sep 3rd 2010

Shalom,
The forecast predicts a hurricane but I hope it won't keep you from coming to shul on Shabbat and mark the last Shabbat of the year. I urge you all to make an extra effort and come for services during this week as we recite S'lichot as a preparation for the day of Judgement, Rosh Hashana.

Shabbat Shalom from Stamford,

Cantor Arik Wollheim

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Shalom From Jerusalem

2010-08-20T12:10:00.001-04:00

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SHALOM FROM JERUSALEM

Shabbat Parashat Ki Tetze Elul 10th 5770 August 20, 2010

Shalom,

It was good to see so many of you during my visit and I'm glad I had the honor to attend great S'machot. This has been a difficult summer for our community who suffered great losses and I hope that from now on we will only share times of joy.

Two weeks ago I wrote about Chelsea Clinton's wedding and the issue of intermarriage and many of you commented.
Yesterday I came across the story of Joseph and Rebecca Reyes -another example of intermarriage.

The story was greatly covered by the news and I will just summarize it. Rebecca Shapiro, a young Jewish attorney from Chicago and Joseph Reyes a Catholic veteran of the US army fell in love and decided to get married in a Jewish wedding. Later on Joseph converted to Judaism (after the divorce he claimed he never stopped being Catholic) and their daughter Ella was born. After four years the marriage ended and now there's a battle between the parties on Ella's religious identity. Without getting into all the details the Jewish community stands behind Rebecca and the Catholic one stands behind Joseph trying to make sure Ella is brought up in the "right" religious milieu. You can read more about the case at: http://abcnews.go.com/2020/TheLaw/rebecca-reyes-speaks-estranged-husband-joseph-jail-taking/story?id=9952082

My question is where were Ella's parents before the divorce? How come nobody cared about the religious identity of the family?
I think that the lesson is that people must stick to their principles. The problem was that the Rabbi who performed the marriage didn't care whether Joseph was Jewish, and the Rabbi who converted Joseph didn't ask why he was doing that. Rebecca did not stay true to her words to marry a Jewish guy and Joseph was not loyal to his principles when he agreed to convert. The lesson is to stick to your principles if you any.

Shabbat Shalom from Jerusalem,

Cantor Arik Wollheim

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Shalom From Stamford

2010-08-13T12:26:00.001-04:00

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SHALOM FROM STAMFORD

Shabbat Parashat Shoftim Elul 3 5770 August 13, 2010

I'm happy to be back in town and I'm looking forward to seeing you all in shul during Shabbat.

Shalom from Stamford,

Cantor Arik Wollheim

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Shalom From Jerusalem

2010-08-09T12:55:00.001-04:00

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SHALOM FROM JERUSALEM

Shabbat Parashat Re'eh Menachem Av 26, 5770 August 6th 2010

Shalom,
This particular time of year, between the 9th of Av and Rosh Chodesh Elul, is known as "bein hazmanin," or "between the times." It refers to a period without any holidays or special events on the Jewish calendar. During these few weeks, the yeshivah world, and many others, take their annual vacations.

This reminds me that "bein hazmanim" is also known as the wedding season. It is hard to believe that next week Tehilah and I will be celebrating our first anniversary, as the year has flown by so quickly. Last year our wedding was THE wedding of the year, of course, but that has now been overshadowed by this year's big wedding, the one of Chelsea Clinton and Mark Mezvinsky.
The media covered the wedding in great detail; the dress, the cake, the security arrangements, the secrecy. The response of the Haredi media in Israel was surprising in some respects and predictable in others. The Haredi newspaper Yated Ne'eman chose to dedicate the lead story of the weekend edition to the "American wedding of the year." This was an unusual decision, since all of the rest of the Haredi media chose to completely ignore the event. Such a topic is considered taboo among the Haredi community, and an exception was made in order to spotlight the assimilated reform American Jewish community, or at least the Haredi version of it.

The article stated that "we (the newspaper) were not supposed to make any references to this private, family event, alas, there is one detail that cannot be ignored: the groom is Jewish. Obviously, Clinton was not bothered by this minor detail, for him there is no significant difference between marrying a Christian or a Jew. The problem is that his mechutanim (the groom's parents) also do not care. On contrary, they seem quite happy that their son is becoming the former president's son in law.... The bigger problem is that most of the Jews in America do not care either. On the contrary, many of them feel part of the American nation, as though the religious distinction no longer exists". The article further claimed: "the groom and his family belong to the Reform movement, and characterized it as the denomination that has as its main vision, the goal of annihilating the Jewish people while uprooting its character and heritage and erasing its unique identity".

According to Yated Ne'eman and their unknown sources, the Mezvinsky family encouraged the match, despite being aware that the marriage would "cut off Mark from his people". "This action, especially because of the mass publicity, contributes to the Reform interests. It is a continuation of the horrible Holocaust where millions died. This is a spiritual holocaust created by these who call themselves Jews."

The article concluded with a quote written by the former leader of the Haredi world, Rav Shach, of blessed memory. "It is unfortunate that we did not merit that these people (Reform Jews) would be removed from the Jewish people. They were not brought up according to Torah Laws and heritage but rather on the values of democracy, with no Torah at all. And even when they see the bankruptcy of their ideals, and even when they are at the gates of hell, they do not repent."

This harsh condemnation is incredibly disturbing. Of course, anyone interested in the future of the Jewish People is concerned about intermarriage and assimilation. However, when I read this quote I remembered why the Holy Temple was destroyed. Only a few weeks ago we commemorated the 9th of Av . Chazal, our sages of blessed memory, told us that it was baseless hatred that caused the destruction. I suppose we have not learned much in over 2000 years!

The risk of assimilation is a pervasive problem for world Jewry. That is an enormous topic, and it is impossible to do more than touch on the tip of the iceberg within the confines of this column.
It is much easier to succumb to the cliché that "love triumphs over all" and get carried away with the idea that romantic love can conquer every problem and bridge the divide between the differences of culture, history and religion. It is not fun or cool to speak of racial or religious issues such as this, and it is certainly not politically correct to tell the former President and the current Secretary of State of the United States that their daughter has become the symbol of assimilation in North America.
Unfortunately, in far too many cases, the only reason to marry a Jew is that "I can't do it to my Grandmother." If that is the only reason, it is no reason at all!

For many years the Reform movement in the United States claimed that intermarriage would bring in "new blood" and consequently increase the number of Jews. However, the larger concern is not even with the particulars of any form of conversion, but rather the decision that conversion, even a Reform one, is no longer required.

According to statistics, 67% of the children born into intermarriage do not feel comfortable or connected to either religion. The population of American Jewry was 5.5 million in the 1940's, and 50 years later, the numbers in the 1990 census showed no increase. Now, the number has dropped to 5.2 million, and it is estimated that by 2020 the number will be dramatically reduced.
It is sad to find out that at the end of the day, it is not a bomb nor war nor terrorism that is killing the Jewish people, but perhaps it is an excess of pluralism and openness, combined with a lack of education and commitment. Is it a bright spot that Mark Mezvinsky chose to prominently wear a talit and a kipah at his marriage to a practicing Methodist? Should we take pride in HIS pride in his Jewishness, at reciting the seven blessings, being married under a chuppah with the ketubah in a place of honor? What was the meaning of the breaking of the glass at this wedding? It is hard to tell.
My problem is not with the Reform movement for which I have much respect. My problem is with the unaffiliated, those who do not care enough. I have always said that one can choose his or her denomination and set of practices; however, the problem is that too many of our brothers and sisters choose not to choose at all.

I will be arriving in Stamford this week and I am looking forward to seeing you all very soon.

Shabbat Shalom from Jerusalem,
Cantor Arik Wollheim

**Arik apologizes for the delay of this week's greeting!

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