View current news articles, commentary, videos and more that have an impact on Jewish culture, politics and religion at Rabbi Silverman's Sites to See
Autonomy and Equal rights
December 28 passed without much notice, but on the Jewish calendar, it was observed as a fast day–one of four–commemorating a significant aspect of the Babylonian occupation and destruction, in 586 BCE, of Judaea, the remaining Israelite national entity. In this case, on the 10 of Teveth, Nebuchadnezer surrounded and laid siege to Jerusalem. It took two and a half years, but eventually that siege would lead to the attack on the city and the destruction of the first Temple. With it would go Jewish sovereignty and autonomy for some 400 years, until the successful victory of the Hashmoneans from the Seluicid Greeks in 165 BCE. Alas, Jerusalem would not be a pure autonomous state for long. Soon, the Romans resumed a custodial rule until the Second Temple (which has been rebuilt in the Persian period of Ezra, in the 5th century) was also razed to the ground by Titus. Judaea's inhabitants exiled to other places in the Roman Empire or escaped into the western or northern Jewish communities, such as Yavneh, Lod, Tiberius, Caesaria, Tzefad, Tzipori and others. What that initial conquest meant for Jews, however, was a loss of sovereignty and national autonomy, which was not fully restored until 1948, when the international community gave sanction to the nation of Israel–the fulfillment of a national homeland, expressing a long-suppressed right to national self determination. The Jewish people once again, after two millennia, were given the equal rights of a people represented in a nation state.
70 years after that momentous event in world history, the Trump administration recognized Israel's right to determine its own capital, representing yet another important milestone. This was a reckoning of the reality on the ground, as Israel's national infrastructure is all located in Jerusalem. The capital is located within the green line, an area that Israel captured in the defensive War of Independence, when five nations attacked her upon the UN announcement of its legitimacy. And it is located in an area that was a part of the partition plan of the Jewish State of 1947 by the United Nations. The western section of Jerusalem has been in Israel’s hands for seventy years. While the Partition Plan accepted by the Yishuv leadership–and rejected by the Arab leadership– included the concept of an internationally administrated Jerusalem, with all religious sites under neither Arab nor Israeli sovereignty. In view of the virulent efforts of terror and intimidation from 1948-1967, when the eastern quadrant was in Jordanian hands, this arrangement is ill-advised and counter to Israel’s security obligations to its inhabitants. Nor is it feasible that Judaism’s most sacred sites, the Western Wall and the Temple Mount be removed from from Israeli sovereignty, especially in view of the UN Security Council Resolution (sadly accepted without veto by the Obama administration). These were the very areas where Jordanians regularly took pot shots at the western side of Jerusalem, destroyed synagogues and used Jewish gravestones for a pathway to their Intercontinental Hotel. The notion that these precious holding be surrendered to a future State of Palestine after Israel’s sacrifice in a defensive war to capture them is frankly morally and religiously untenable to Israel. Israel is committed to the status quo–equal access to all religious worship in mosque and church in all of the walled city, and to religious autonomy in administering the sites, so long as such activities are not harmful or malevolent in nature.
Name That Tune
I am often asked, at a Kiddush or Oneg, “where did that tune come from?” This question arises with many congregational tunes, and with some tunes more than others. Many tunes have been so well ingrained in not only liberal (Conservative and Reform) Judaism, but the western Jewish world as a whole–tunes like Maotzur and Adir Hu– that they are considered “Mi Sinai,” or from Sinai; thought of jokingly as so old and well accepted that Moses himself must have taught them to the Jewish people at the foot of Sinai.
There are also the tunes that are just so widely accepted and entrenched within our weekly davening that they might as well be classified as “Mi Sinai” as well. For example, Michakeyl Chayim from the Amidah has a very recognizable tune, and it is generally accepted throughout the Conservative Movement that if a cantor does not use this tune, he or she better have a very good reason. The melody was written by Chazan Max Wholberg sometime in the middle of the 20th century and was published in his book The Next Generation. His intention was to write simple tunes in order to teach t’filah to children. He never expected this tune to take off as it did. Today, it is used widely throughout the Ashkenazi world in Orthodox and liberal congregations alike.
Another widely accepted tune within the world of Conservative and Reform Judaism is that of the Aleinu. This prayer is actually split into 3 tunes. The beginning section is widely attributed to the composer Sabel. However, once we get to sh’hu noteh shamayim, that is where the fun begins. I’m sure many of you, even while reading this, can hear this tune in your heads. I have to apologize; there is no deep and exciting source of this tune. Its origins actually reside within the mouths of your children and grandchildren. The “Itsy Bitsy Spider” crawls up his waterspout every Shabbat morning. Or those of you of the 1940s generation may recall the Johnny Horton song, The day they sank the Bismarck. Finally, everyone’s favorite part at the ending, bayom ha hu y’hiyeh adoshem ehad, invokes The Farmer and the Dell, and is credited to Rabbi Israel Goldfarb of Shalom Aleichem fame.
So next Shabbat, as we’re singing along, consider where these tunes have come from, and even ask yourself when chanting other melodies, “I wonder where this tune comes from?” Read More
It is a new year, a time of new beginnings! I hope that everyone had a lovely Chanukkah. As everyone knows, Cantor Nussbaum is now retired. He and Avrille are making arrangements to move closer to their family in New Jersey. He is extremely appreciative of the love and support he has received.
A lot has been happening over the last couple of months, so I would like to give an update of where we stand. We have hired Eliza Zipper as Religious School principal. She is a graduate of the Davidson School at Jewish Theological Seminary and has many years of experience as a Jewish educator and youth leader. She brings a great deal of energy and excitement about Jewish education. We look forward to working with her.
Also in the Religious School, we have hired Rabbi David Shain as the Hay Prayer and Hebrew Skills teacher. Those of you who have spent time at Gurwin may be familiar with Rabbi Shain, who has served there as a mashgiach (kashrut supervisor) and their Shabbat Rabbi. Rabbi Shain is very personable and knowledgeable. I am confident that our Hay students are in good hands.
Turning our attention to B’nai Mitzvah preparation, we have hired Dr. Paul Kaplan, a former long-term congregant, to tutor our B’nai Mitzvah students. Dr. Kaplan is a retired college professor with decades of teaching experience. In addition, in his own words, he has prepared “a thousand students” for their Bar and Bat mitzvah including at least one member of our Board of Directors. We are lucky to have him on board.
Finally, the Cantor Search committee has been meeting regularly since mid-November. With input from the Board and committees, a job description for our Cantor position has been developed. We have submitted our job posting to the Cantor Assembly Placement Office and we have begun to receive applications. It is still very early in the process, but we are on course and schedule. Look for future updates as things develop.
Shalom, chaverim! See you in shul! Read More