Pacific Jewish Center | Rabbi » unity

Book Review | Must a Jew Believe Anything?

rabbifink — Thu, 02 Feb 2012 00:21:20 +0000

Menachem Kellner is a scholar par excellence. I enjoy his books, and other writings very much. One book that I particularly enjoyed was the provocatively titled: Must a Jew Believe Anything?

The book is not really about what the title implies. Instead, the book is an analysis of required beliefs in Judaism. It is an excellent book and a joy to read. I heartily recommend the book to anyone interested in the evolution of fundamental beliefs in Judaism.

One important issue that is thoroughly discussed is the importance the Sages of the Mishna and Talmud placed on actions while placing less importance on faith or beliefs. This is true. But the significance of this fact is debatable. That is because faith or belief in a deity was a basic assumption of life in the era in which the Sages lived. One had to be insane to be an atheist 2000 years ago. How would one even begin to explain the world in which they lived. However, today one can certainly be sane and deny the existence of God. In fact, some might argue that the tables have turned and belief in God is the less sane position. After all, there is no scientific proof of an all-knowing, all-powerful Creator. So, while I enjoyed the discussion in the book about actions having more meaning than beliefs in the eyes of the Sages, how well that transfers to modern times is another discussion entirely.

Another core point of the book is that in adopted the 13 Fundamental Beliefs of Maimonides there is an odd irony. On the one hand, Maimonides the Rationalist lost. By this I mean that Judaism today is mostly not the Judaism of Maimonides. Today’s Judaism is dominated by metaphysics, mysticism, and Zohar-centric Kabbalah. The Judaism of Maimonides functioned without these elements. (For a thorough analysis and discussion of this point see Kellner’s book: Maimonides’ Confrontation with Mysticism.) So Maimonides lost. He tried to establish a Judaism free from these non-essential elements but he failed. The public rejected his approach.

On the other hand, the public embraced the revolutionary suggestion of Maimonides that there are 13 fundamental beliefs and what those beliefs actually entail. There were other fundamental belief systems proposed by others and Judaism may have got along just fine without a formal expression of fundamental beliefs.

Yet, here we are today. The public has rejected rationalism and embraced fundamental beliefs. Isn’t it ironic?

The final part of Must a Jew Believe Anything? is a polemic. Kellner argues that it should be okay to relegate the 13 Fundamental Beliefs for the sake of Jewish Unity. His proposal is based on the assumption that Orthodox Jewish rabbis and non-rabbis avoid working with non-orthodox rabbis and non-rabbis. There is no conversation or joint agenda in which orthodox and non-orthodox Jews participate. Further, Kellner assumes that this plain fact is because of the halachic prohibition that proscribes a believer from engaging with a heretic. The logic follows that since by the lights of the 13 Fundamental Principles there is a presumption that non-orthodox Jews are technically heretics. Hence, it is forbidden to engage them. This, according to Kellner is the reason there is no communication between orthodox and non-orthodox Jews. Kellner then argues that for the sake of unity, continuity, and peace we should discard with a highly literal usage of Maimonides fundamental beliefs and open the lines of communication with non-orthodox Jews.

One might suspect that I would agree with Kellner on this matter. In principle I do. I wrote about it here: There is No Tent. I think we should increase communication and interaction with all Jews. But I don’t agree with Kellner’s logic here. Not at all.

The reason there is little interaction between orthodox and non-orthodox Jews has very little to do with halacha. It has a lot to do with social concerns. The orthodox establishment is more concerned with their children and keeping their children orthodox than the nitty-gritty of whether or not it is permissible to engage with the non-orthodox. In other words, the real reason there is little interaction between the groups is because the orthodox are concerned about the influence that non-orthodox will have over their children or even themselves. It is a matter of insulation and isolation, not a matter of halacha.

And so, it makes little difference to the orthodox Jew that fundamentals of faith are a novel introduction by Maimonides or that there are other codes of faith that could be acceptable. What does matter is that access to a world of Judaism that does not follow the chain of halacha that is followed by orthodox Jews could “corrupt” orthodox Jews and they may jump ship. It is merely circling the wagons. It is not a halachic decision.

Therefore, Kellner’s ambitious and admirable suggestion is a non-starter. Unless the orthodox Jewish community can foster a confidence in its principles and ideals to the point that interaction is not considered a spiritual danger, I don’t foresee a change in approach. As a pure academic exercise, the recommendation of Must a Jew Believe Anything? is bold and exciting to me. But in a practical sense, it is lacking.

The only way intra-Jewish relations will change significantly is if our leadership suggests that it has value and that value trumps overzealous concerns over assimilation. I hope it does change.

I strongly suggest reading Must a Jew Believe Anything? and thinking about its many fascinating points for discussion. If you have read it let me know what you think in the comments.

Buy the book on Amazon: Must a Jew Believe Anything?

A Beautiful Explanation of Kol Nidre

rabbifink — Fri, 07 Oct 2011 17:43:09 +0000

Tonight is Yom Kippur. Across the world, millions of Jews will usher in the solemn day of Yom Kippur with the ancient prayer of Kol Nidre.

Nothing could be more strange.

Yom Kippur is the day of repentance. Kol Nidre is a prayer that annuls our vows. That is a very unlikely way to begin Yom Kippur.

Yet, not only do we begin Yom Kippur with Kol Nidre we tremble when the familiar tune is chanted. Then, we end the prayer with ונסלח לכל עדת בני ישראל כי לכל העם בשגגה. “And all the congregation of the children of Israel shall be forgiven”.

Why do we begin Yom Kippur with Kol Nidre and what relationship is there between the Kol Nidre prayer annulling our vows and the statement of ask for forgiveness for the congregation of Israel?

Says Rabbi Frand:

Throughout the year, many of us take on additional practices to enhance our observance. We may be stringent in various matters to protect ourselves from sin. It is possible even that we would disassociate ourselves from others as a result of our personal stringencies. It is possible we could feel an air of superiority for keeping these practices.

These additional practices have the status of a vow.

Kol Nidre annuls these vows.

It would be impossible to stand before God Almighty and beg for forgiveness would we be individuals at odds with our brothers and sisters. If we separate ourselves with these stringencies we stand divided before God.

Kol Nidre levels the playing field. All those stringencies are removed by the Kol Nidre prayer. One is free to re-initiate them after Yom Kippur. But on Yom Kippur we stand united. No personal preferences, stringencies and personal practices stand between us. Therefore, we conclude Kol Nidre with ונסלח לכל עדת בני ישראל כי לכל העם בשגגה. The entire congregation can stand before God as one. We can come to God to ask for forgiveness strengthened by our unity once we get rid of whatever minor practices we may have that can divide us.

The key is to come together. The key is unity.

I mentioned in a previous post [see: Making The Post Yom Kippur Meal Meaningful] that there is no Jewish observance that is more universal than fasting and coming to The Shul on the Beach Yom Kippur. Everyone [almost] does it. Aside from the beauty that we can find in our unity, it is the ultimate tool in our hands as we ask the Almighty to forgive us.

Let us enter this day with unity, leave it with unity as well but most importantly maintain that unity for the future.

Making The Post Yom Kippur Meal Meaningful

rabbifink — Tue, 04 Oct 2011 07:01:13 +0000

Although many Jews celebrate Pesach and Chanukah, anecdotally, I think the most universal Jewish tradition is Yom Kippur.

Back when I was a campus rabbi at USC, even the most unaffiliated students would fast. One year, many of my students attended the USC Trojans football game in Palo Alto against Stanford on Yom Kippur. Almost all of them fasted.

At the Shul on the Beach, we are bursting at the seams on Yom Kippur. At least 20 minutes before Kol Nidre every seat is full. As the shofar blasts signaling the end of the holiest day of the year, there is standing room only. Every square inch of the shul is occupied by our Jewish brothers and sisters.

Indeed, Yom Kippur brings all Jews together. I think it brings us together even more than Chanukah and Pesach because there is only one way to do Yom Kippur, at least externally. We all fast and we all come to shul. The sense of unity and camaraderie is inspiring. On other holidays, the traditions have become more fractured and diverse. Different communities, religious denominations and families celebrate so differently.

On Yom Kippur the observances are much more uniform. I believe Yom Kippur is the most universal Jewish tradition.

Where traditions veer off onto their own is the post fast meal.

For some, the solemnity of the day carries over into the post fast meal. For others, the sheer physical toll makes the meal less of a meal and more of a struggle to restore some of their sapped energy. For others, it becomes a bit of a party and celebration; a time to socialize and connect on a personal level. My family’s tradition is to break the fast with a festive meal that is almost like a Yom Tov meal.

The NY Times chronicles some of these traditions in a recent article. One tradition that is gaining traction is non-orthodox circles is a post fast community or group meal.

I think it is important to realize that the post fast meal has great potential for growth and accomplishment as we begin anew post our Yom Kippur penance. Wasting the opportunity seems like a shame.

It seems that it is easy to dismiss the post Yom Kippur meal as a newfangled (read: negative) experience. A social gathering has potential for undesirable levity and frivolity. This would be disappointing after an inspiring day of spirituality. But if done the right way, I think there is merit to post fast meal.

Upon the completion of a powerful group experience of fasting and praying together, we can tap into the energy of those moments and use them to our advantage as relationship building experiences. I know that whenever I been part of a shared experience that has impacted the group, we connect and share a common bond that carries tremendous weight. Using the post fast moments to unite and connect with one another could be a very meaningful experience.

I can’t think of many better ways to spend the nirvana-like moments after Yom Kippur.

Link: NY Times

Orthodox Jewish Boy Found Brutally Murdered

rabbifink — Wed, 13 Jul 2011 13:06:34 +0000

For my many readers outside the New York Jewish community I report with sadness the following news:

The insular orthodox Jewish community in New York woke up this morning to a horrific end to a harrowing past few days. A 9 year old boy never came home from camp. A massive search ensued, uniting all types of Jews and non-Jews in an effort to find and rescue the boy. Volunteers from all over the New York Metropolitan area came to Brooklyn to assist in the search.

Eventually the FBI found the boy. But it was too late. He had been murdered and dismembered. A suspect, who has confessed is in custody. The suspect is, according to reports, an orthodox Jewish male may have been friends with the boy’s family.

It is all to much to handle at this point. Even tears seem too trite under the circumstances.

An innocent boy has been brutally murdered.

The only thing to say at this point is how my heart and the hearts of every single other human being must go out for this child’s family and friends. They say there is nothing more difficult than burying a child. I can’t imagine the pain involved. But I can imagine that it is even worse under circumstances like these.

Let us hope that the family will find the strength to cope with this tragedy and let us give each other support through this difficult time.

There is a silver lining to every dark cloud. I think I have found a silver lining**, even in this case, but now is not the time to discuss silver linings. Now is the time to grieve and support.

המקום ינחם אתכם בתוך שאר אבלי ציון וירושלים

Link: NY Times (and others)

**Please see this post for the silver lining: Social Issues Raised by the Recent Tragedy
and please see this post to understand my usage of this idiom: Silver Linings: An explanation and an Apology

A Celebration of America in the LA Times on July 4

rabbifink — Mon, 04 Jul 2011 23:28:33 +0000

When considering the importance of the July 4th holiday in America, it is almost impossible to overstate it. July 4th is the day it all began. It is the day that set into motion all of the wonderful things that is the United States of America.

Perhaps above all, the second line of the Declaration of Independence illustrates why July 4th 1776 changed the world forever.

“We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty and the pursuit of Happiness.”

This line has taken on a life that goes well beyond the intended meaning of this proclamation. It has become a calling card for civil rights and equality for all. It has created an environment where many religions have been able to flourish alongside seculars and humanists. It has created a country where no one can be discriminated against for their beliefs.

In theory this is certainly a powerful sentiment. But if people are forced into non-discrimination would that create a harmonious atmosphere of different groups working together? Or would it simply protect against overt acts of violence or threats between groups?

In real life, it’s a mixed bag. Too often it is the latter. When it is the former it is worth noting. Especially on July 4th.

Today’s LA Times ran an article about the LA Eruv. (What’s an Eruv? My explanation is here: The Good Wife: Unorthodox, From a Rabbi / Law Student Perspective.) The LA Eruv uses the 405 Freeway for one of its walls. In case you haven’t heard, the 405 is the world’s biggest parking lot. During rush hour it can literally take an hour to travel a mile. To help relieve some of the stress on the 405, Caltrans is doing some construction.

The 405′s most dense corridor runs between the 10 Freeway and the 101 Freeway. That corridor will be 100% closed for TWO FULL DAYS. Los Angeles will be a traffic nightmare. (Carmaggedon – of course)

All the construction has also been a potential nightmare for the Eruv committee. Each project along the 405 breaks the wall and it is necessary to fill that area in with a temporary “wall” until the construction in that area is complete. Working together with Caltrans, the Eruv committee has been able to satisfy the halachic requirements for the Eruv every week during the construction.

But they have help. Howard Witkin, an administrator with the LA Eruv says:

“The level of help we’ve had, from the Roman Catholic permit people at Caltrans … to the Muslim line inspector along the freeways who gave us engineering help.…The level of deference and courtesy and kindness — it makes you feel good that you live in America.”

Yes it does.

So on July 4th, we celebrate the birth of a country that enables this kind of relationship between vastly different groups with very different beliefs.

HT: DM

Link: LA Times

Plessy and Ferguson Kiss and Make Up

rabbifink — Tue, 07 Jun 2011 21:58:51 +0000

This has to be one of the coolest things ever.

Plessy v. Ferguson was the landmark Supreme Court case that held that racially segregated trains were constitutional so long as they were “separate but equal”.

Over half a century later “separate but equal” was shown to be a fallacy and inherently, separate was not equal.

Something that was drilled into me during my first year of law school, primarily by Professor Dan Schechter, was to put yourself in the the shoes of the people in the case. This is a useful tool because things can become so abstract in the law that we can forget that real humans are involved in the dispute and there are real human emotions often at play.

This idea is particularly poignant when discussing civil rights cases.

Plessy was a real person. Ferguson was a real person. Their names are forever linked in the controversy surrounding their case. Plessy challenged the legality of separate train cars.Ferguson upheld their legality. What Plessy did took a lot of guts. What Ferguson did did not but would we have acted differently? Their choices made a real difference in real lives. Plessy inspired a civil rights movement and Ferguson forced that movement to bide its time. Real people. Real consequences. Real history.

Recently, their grandchildren started a civil rights foundation. Together. They are rewriting their history from Plessy vs. Ferguson to Plessy and Ferguson.

Just beautiful.

Link: WaPo

REVIEW: The Soul of Jewish Music Concert

rabbifink — Thu, 31 Mar 2011 18:07:47 +0000

(rehearsal)

Last week I told you about the concert featuring Itzhak Perlman and Cantor Helfgot (The Soul of Jewish Music Concert in Los Angeles). Through a series of fortuitous events I was given a pair of excellent seats. My wife and I attended the show and it was amazing.

For me, it was stepping out of my comfort zone. I don’t particularly love cantorial music, nor classical music, nor klezmer music. But I can appreciate all three. I enjoy pushing the envelope of my personal tastes so I was excited at the opportunity to do just that. I recorded some parts of the concert on my phone to share with you. But unfortunately when I woke up this morning, my phone was broken. It has been replaced and those recordings are lost. Gam zu le’tova…

I hear they are making a CD / DVD of the event. I will likely buy that and I recommend you do the same.

The show opened with one of all time favorite comedians, Elon Gold. He calls himself the Jewish Jerry Seinfeld. Hilarious. I know. He only gave us a small taste of his hilarity but I have been fortunate to hear him for a full set (see: Elon Gold and Me! from six years ago). His Jewish jokes are the best I’ve ever heard and he had the entire place rolling within seconds.

Then the klezmer band played an opening song to get everyone warmed up. Every time I hear klezmer I wonder if I like it. It’s a strange feeling not knowing how you feel about something. But I think I like it when it’s being played, especially live, but I don’t think I would actively pursue a klezmer group of album.

Itzhak Perlman rolled onto the stage next to a raucous ovation. He played masterfully and I particularly enjoyed his facial expressions as he played. It is clear that the music speaks from his violin but through his very essence.

Eventually, Cantor Helfgot took the stage. To many in the crowd, he was an unknown. He blew everyone away. He sang with such control, such beauty and such royalty. He took people’s breath away. The people behind us had never heard him before. They could not stop gasping in astonishment, raving about his performance and cheering his big moments. The entire audience was spellbound by Helfgot’s masterful performances. I was also particularly moved by how regal he looked and held himself. Chasidic dress is supposed to look that way and Helfgot played the part perfectly.

The “tour guide” and conductor for the evening was Hankus Netsky. He was funny, charming, informative and soulful all night and to me he was the surprise star of the show.

Throughout the night, various music styles were featured. We heard klezmer, chasidic and cantorial pieces all performed exquisitely. It really and truly felt like we had been transported a century or two back to the shtetl. The lyric were mostly (unapologetically) religious and the prayers and meanings of the songs were a source of pride for the performers.

I honestly was surprised at how much I enjoyed and how much I was amazed by the performance. Thinking back, I shouldn’t have been so surprised. Arguably, Perlman and Helfgot are the best people in the world at their craft. Any time the best does what they do, you can’t help but be impressed. It also got me thinking about what it must feel like, or be like, to be the absolute best in the world at something. I’ll never know, but it something worth thinking about.

One of the funniest things about the night were the glaring foibles of ashkenazik Jews on display. Self deprecating jokes, confusion about the sets, performers interrupting each other during their little talks and music sheets strewn across the stage made me laugh a little inside.

The highlight of the night for me had nothing to do with music. The highlight for me was spending 3 hours with a crowd that was well over 95% Jewish and representatives of almost every single kind of Jew. Most of the men were not wearing head coverings. But many were. There were rabbis of all denominations and flavors as well. Even within the orthodox Jewish contingent there was so much diversity. There were chasidic Jews, yeshivish Jews, kollel fellows, all kinds of rabbis and the full gamut of modern Orthodox Jews. Ashkenazim, Sephardim, baalei teshuva and FFBs were all in attendance. The cross section of Jewry in Los Angeles was fully represented and it made me feel so good.

Music has that ability. It can unite. It can connect. It can break through the imaginary barriers we place between ourselves. Perhaps that is why the evening was called the “Soul of Jewish Music”, as Jews, we all share one soul. It was easy to see that last night at the Saban Theater in Los Angeles.

Two Are Better Than One | A Guest Post

rabbifink — Fri, 25 Mar 2011 07:16:26 +0000

A guest post by Rabbi Aaron Fink (my father), Dean of Ateres Bais Yaakov on Monsey NY. Part of a weekly Dvar Torah (Torah “Thought”) series.

Parshas Shemini
Tovim Hashnayim Min Ha’Echad

The Parsha commences with the celebration of Aharon and his sons as they ascend into the role of Kohanim for the very first time. Prepared, trained and ready to serve, they offer their first sacrifices filled with excitement and pride. While still atop the Mizbeach, The Posuk says vayisa Aharon es yadav — “Aharon Hakohein lifted up his hands to bless Klal Yisrael”. Filled with excitement and joy he turns toward Bnai Yisrael and blesses them with the words of Birchas Kohanim for the very first time. The climax of this monumental moment was to be when a heavenly fire would ignite the Mizbeach to offer an awesome revelation of the Shechina to all. But as Aharon completed the Bracha, all was silent. Nothing happens.

Rashi explains how Aharon, stunned with disappointment, turned to his brother Moshe and lamented his “unworthiness” to serve. Moshe reassured him and together they approached the Ohel Moed. Inside they offered private prayers. Then, together, the Posuk says, vayeitzu vayivarchu es ha’am — “they went forth and blessed Klal Yisrael”. Immediately the Torah proclaims vayeireh kvod Hashem el kol ha’am— The Shechina was revealed for all to see. What changed to enable the success of this revelation?

‘The Midrash itself provides us a clue. Says the Midrash, this episode is an example of tovim hashnayim min ha’echad — “two are better than one.” It is a reflection of Heinei mah tov umah naim sheves achim gam yachad. Why?

A fundamental maxim of dedicating the Mishkan, is the knowledge that all Jews are interdependent. A Jew is never alone. Moreover, we can never look at ourselves as being complete. We have to continue to learn and to grow from one another other. When Jews function B’achva there is nothing that cannot be accomplished. This is the underlying message of the Chanukas Hamishkan. Aharon Hakohein was the conduit to provide this vivid reminder for us all. Indeed, we must always remember to not “go it alone”. We can take this lesson with us today as we consecrate the Mikdash Me’at of our home, shul or school. With the new month of geula, Nissan, upon the horizon, our sense of Achva must guide us. The number “one” is reserved for Hashem Yisborach alone. Only with the power of 2 can we fully connect to the Shney Luchos Habrius – and IY”H excel bein adam laMakom ubein adam lachaveiro to build the Beis Hamikdash anew, bimhara biyameinu Amen.

Non-Rational Thoughts on the Fogels of Itamar

rabbifink — Thu, 17 Mar 2011 05:12:57 +0000

Yesterday I wrote that the horrible tragedy in Itamar made me wonder something. (The Difference Between Murder and Terrorism) Apparently, this was considered inappropriate by some. I was told should not be trying to have a rational, reasoned discussion about terrorism during the Shiva of a terror victim.

Others were aghast that my “reaction” to the tragedy was to have an intellectual discussion. This is a dumb complaint. I don’t need to have an official “reaction” before I write anything besides that official “reaction”. It should have been obvious that my “reaction” was of horror, disgust and immense sadness just like every other human being that heard about the tragedy. My post was only supposed to be supplemental to the obvious.

If you were offended. I am sorry.

(I’m not sorry if you thought I was trivializing the act of terror or saying it wasn’t so bad or rationalizing the act itself. That’s just ridiculous. I would never and did not ever do anything like that.)

What are my non-rational thoughts on the tragedy? Words don’t do justice to my feelings. I am horrified. I am in pain. I am hurt. I wish I could fix the whole mess and make it better.

The Fogels are holy Jews who died al kiddush Hashem. The Rambam holds that anyone who dies for the simple reason that they are a Jew is kadosh. The Fogels are eternally kedoshim. We can only try to live our lives as kedoshim.

This act of terror crossed all lines. It was not an act of war or uprising. It was an act of cowardice and hate. At least 9/11 was supposedly attacking working adults. This attack on the Fogels destroyed a family and killed a wife / mother and her young children. This is a step beyond war. An invisible but obvious line has been crossed. Hopefully, it will never be crossed again.

As for the aftermath of the tragedy, it once again showed that despite all our differences, whether they be political, religious, ideological, superficial, meaningful, ancient or recent, the Jewish people band together when we need each other most. The unity expressed when faced with tragedy is awe inspiring. It is also a call to action to try not to wait for tragedy to express and feel that unity. We can’t wait for the Hamans and Hitlers of the world to remind us that a Jew is a Jew is a Jew no matter their beliefs or observance. We need to seek that harmony on our own.

I choose to mourn the Fogels by trying to inspire unity. By making the feeling of connection that every Jews has as of this very moment a permanent feeling of connection we can use this horrible tragedy as an opportunity to break the unfortunate barriers that stand between Jewish people of all stripes and colors.

Together we can do so much more than we can do alone. The Fogels have showed us that. Let’s make their memory a permanent blessing. Yehi zichram baruch.

Funding Controversy Threatens to Divide German Jews

rabbifink — Thu, 18 Nov 2010 18:07:42 +0000

The NY Times has a write-up on a little controversy in Germany. There are two main rabbinical seminaries in Germany. There is a “Liberal” seminary and an “Orthodox” seminary. The Orthodox seminary is the reincarnation of the Hildesheimer seminary which was founded in 1873. It has reopened as the Orthodox community has grown.

The controversy stems from funding that the government provides the Jewish community. The Liberal seminary is receiving funds while the Orthodox institution is not. See the article for the details.

There are three very interesting things I noticed in the article.

1) Read this quote:

The Hildesheimer seminary, which was founded in 1873, was forced to close in 1938 as life for Jews became intolerable under Hitler.

Intolerable? Really? That’s a pretty poor word choice for “systematic extermination of all Jews in Germany”. I have no problem with current Germans or Germany or German products. I do have a problem with whitewashing the Holocaust and calling it “intolerable”.

2) There is a general secretary of the Central Council of Jews named Stephen Kramer. The council represents and tries to unite all Jews. In the United States, there is no central Jewish agency. Jews in America have created a ton of independent agencies but they all work independently. The CCJ in Germany works hard to unite all Jews from all denominations. There is no such agency in the United States, nor does it seem that there is any effort made to that end. I would like to see that change. We are all family, regardless of differences in theology.

Without a central agency, perhaps we can try on our own. That would be good.

3) This issue is creating a divide between Jews in Germany. The CCJ is trying hard to prevent that from happening. As Mr. Kramer says: “We need both pillars if we want to rebuild the community here. But the longer this dispute continues, the more it could force Jews to choose one side or the other. Until now, the majority of Germany’s Jews are somewhere in between.”

It would be a shame to see the Jews of Germany become as fragmented and divided as we are in the United States. We have strength in numbers across all denominations. So in a sense we can afford to be divided. I don’t like it. It’s unfortunate, but it works.

However in the fledgling Jewish German community they need strength of unity. Hopefully the issue can be resolved soon and they can go back to working together again.

Link: NY Times

Today Would Be John Lennon's 70th Birthday

rabbifink — Fri, 08 Oct 2010 16:41:55 +0000

John Lennon died 8 months before I was born. Today would have been his 70th birthday.

And Google is celebrating with a special doodle in honor of John Lennon. Except this doodle is not a sketch, it is an animated video.

See it for yourself by going to Google.com (and turn off all iGoogle settings or special backgrounds)

The animation is set to music. The 30 second clip is taken from Imagine.

There could be no more important sentiment for this week’s Torah portion. My father’s dvar Torah (Live Like A Rainbow | A Guest Post) echoes the words of Imagine beautifully.

“I hope someday you’ll join us / and the world will live as one”

Video below:

Live Like A Rainbow | A Guest Post

rabbifink — Fri, 08 Oct 2010 15:57:08 +0000

A guest post by Rabbi Aaron Fink (my father), Dean of Ateres Bais Yaakov in Monsey NY. Part of a weekly Dvar Torah (Torah “Thought”) series.

Parshas Noach

ROYGBIV

As the Ramban points out, the world was blessed during the seven days of creation with the phenomena of the rainbow, a magnificent display of color. We can even see “mini-rainbows” as we spray water in the air on a bright sunny day. Indeed, the beautiful spectrum of light is refracted through the prismatic effect of moisture in the sky. We must wonder: why was the rainbow selected by Hashem Yisborach as the symbol of His “bris” to never again destroy the entire world through a catastrophic flood? What is the middah kineged middah connection between the flood and the keshes and what unique qualities can we learn from this inter-relationship.

Our Chachamim point out that the ultimate flaw of the dor hamabul was their selfishness; their total disregard for their fellow man. Chamas, petty theft, was the straw that broke the camel’s back in a generation exhibiting every form of moral decay. Indeed, they looked at the world as a place with no limits or boundaries. An opportunity to do “what I want, when I want and with whom.” They no longer saw or respected the significance of the individual or the community. They had no sense of private property, personal or communal responsibility. They lost touch with their essence of having been created b’tzelem Elokim and no longer viewed their Creator as involved in daily events. They were hopelessly lost, except for Noach. The worst aspects of human nature had consumed them.

Enter the rainbow. The pure, unblemished sun’s white light which warms and sustains our entire world is a seemingly boundless and unlimited source of energy. However, as it is refracted through the misty lens of the clouds we can see that the gift of light from Hashem is not a lack of color but a combination of it all. Through the prism we see individual bands of red, orange, yellow, green, blue, indigo and violet maintaining their discipline in place. Yes, the rainbow carries a unique message. Each color of the keshes symbolizes to us the importance and discipline of the individual performing his unique role while working together with others to combine into one. As Jews we are especially conscious of the unique individual roles we play in creating the totality of Klal Yisrael. We are men, women and children, who play different roles in the klal as do our Kohanim, Levi’im and Yisraelim. Only by maintaining our roles and adhering to boundaries do we truly create a seemingly seamless light force. Mitzvos are the same. Each has its own unique spiritual hue and color. When combined by the totality of Am Yisrael, they form the spectacular luminance of the ohr haganuz which awaits us l’asid lavo.

The dor hamabul thought that they would enlighten their lives by modeling the sun and its apparently boundless state of matter. They too lived life without limits.

They were dreadfully wrong.

Hashem teaches us through the rainbow that just the opposite is true. Torah demands structure and discipline. It is only within the limits and boundaries of Halacha that our defined mission is actualized. Through our personal and communal avoda we create the essence of Klal Yisrael as an ohr la’amim, a spectacular light to all nations. And in so doing, we can generate that most brilliant light which Hashem Yisborach has stored away for our future. May we be zocheh to bask in its rays bimharah biyameinu.

The Triple Threat | A Guest Post

rabbifink — Fri, 05 Feb 2010 18:42:43 +0000

A guest post by Rabbi Aaron Fink (my father), Dean of Ateres Bais Yaakov in Monsey NY. Part of a weekly Dvar Torah (Torah “Thought”) series.

Parshas Yisro

Achdus, Emunah and Simcha

The raison-d’être of maaseh braisheis and the essential tachlis of Klal Yisrael is defined in parshas Yisro with the experience of Matan Torah. No other event in world history more profoundly impacted the world for eternity. For Klal Yisrael our role as banim laHashem, of being privileged to be designated as an ohr la’amim is nestled in the achdus we shared as we proclaimed na’aseh v’nishmah, K’ish echad b’lev echad. With this expression, the unity of Am Yisrael is linked forever to our acceptance of the responsibilities Hashem Yisborach was placing upon us.

The Midrash Tanchuma elaborates on this idea. He quotes Rebbi Hakadosh, who includes an additional ingredient in the paradigm of Matan Torah. It creates a chut Hamishulash and a message which is so vital it must be explored. “Rebbi omer, bsha’ah she’amdu Yisrael al Har Sinai hishvu kulan lev echad l’kabeil aleihem malchuchus shamayim . . . b’simcha.”

The Achdus of Klal Yisrael at Sinai was not limited to our unity of acceptance of mitzvos. Rather, it was expanded to include the attitude of Simcha. It is simcha which must permeate every aspect of our achdus and avodas Hashem. It is the prerequisite of Matan Torah . These three: simcha, achdus and kabbalas malchus Shamayim are the “chut hamishulash” of our avodas Hashem. The message is that without simcha true unity is impossible; without simcha, emunah is lacking. The declaration of na’asseh v’nishma is dependent on all three— achdus, emunah and simcha. Strengthening each of these aspects of our daily avodah can help reignite the inspiration of Sinai for us each and every day.

A Lesson From Our Matriarch Rachel About Unity | A Guest Post

rabbifink — Fri, 01 Jan 2010 03:52:18 +0000

A guest post by Rabbi Aaron Fink (my father), Dean of Ateres Bais Yaakov in Monsey NY. Part of a weekly Dvar Torah (Torah “Thought”) series.

Kol Brama Nishma – Rachel’s Voice

As Yaakov Avinu prepares for his final farewell he tells Yosef Hatzaddik of the circumstances surrounding the death of his mother, Rachel Imeinu . He expresses regret for her not being buried in Ma’aras Hamachpeila like the rest of the imahos. He explains that he had to bury her on the way to Bais Lechem not simply due to an immediate need for rapid interment. But more importantly, as the Navi tells us, kol brama nishma. . . Rachel mivakah al baneha, to secure her voice and passionate cries for Klal Yisrael in times of crisis in the future. Indeed, we would need her tears to help break the harsh decree of golus.

This posuk (Yeshaya 31:15) describing the emotion of Rachel Imeinu’s wailing sob for her children is fascinating for it seems to have a grammatical anomaly. The Posuk tells us that Rachel is mivakah al baneha, Rachel is crying for her children. It continues me’anah lhinachem al baneha ki einenu she finds no solace or comfort for her children for they are gone. Looking closely, however, something is not right. Although Rachel is crying for baneha, her children, in the plural, the word describing their absence, einenu, is written in the singular. Read with grammatical accuracy the verse means Rachel Imeinu is crying for her children for he is gone. It should state the plural form of einam teaching us that they (her sons) are missing.

What is the Navi teaching us? My father a”h was fond of explaining this verse with a powerful and profound insight. Stated simply, he would say, that the Navi is teaching us that Rachel Imeinu cries for each one. Not all the Yidden, but each Yid! Mama Rachel cries for the yachid, the individual Jew, she is heartbroken for even one Yid lost. She finds no comfort in the masses of Yidden who are wholesome and frum, even one Jew lost is an inconsolable tragedy. Sadly we tend to get lost in the grouping of the tzibur and the klal, the totality of Am Yisrael. We must never forget that Bnei Yisrael is really comprised of individuals, each one a jewel. And so Rachel Imeinu cries for the one, that one yid left behind. We should too. Indeed we must!

Yehi ratzon that in that merit of our modeling mama Rochel with our t’fillos, concern and interest in each member of Am Yisrael, we will be zoche to the comforting words of the Navi. Vshavu banim ligvulam bimhara biyameinu amen.

A Powerful Film

rabbifink — Tue, 15 Dec 2009 21:14:42 +0000

This short film is a “must-see”. It is part of Liberty Mutual’s “Responsibility Project”. Watch the film all the way through the very end.

Call me a sap, but this film brought tears to my eyes. Real, wet, tears.

Which left me wondering, the film is certainly nice, but why did it elicit such a strong reaction?

I think two parts of the film in particular were resonsible for my emotional response.

1 - The “rules are rules” aspect of sports is something we take for granted as necessary elements for a game. On the other hand, we resist rules in our real lives. We don’t want to be tied down by restrictions, we defy strict structure in our lives and we are reluctant to enter long term relationships (whether in love or business) because we know the “rules” of relationships are not always comfortable.

I like rules. I like structure. I like order. I think that is why I was drawn to the Rabbinate and why I am drawn to Law. I actually like Law School. I enjoy the pursuit of appreciating and understand the complex system that we live in. In the film, the umpire is portrayed almost like a villain. But to me, he is the arbiter of a legal issue and I find comfort in knowing that there are rules. To me, he is the good guy, he is enforcing the rules that make the game meaningful. With no rules in games, there is no meaning. This resonated with me.

2 – And this is the real reason I was so moved by the film. The world I want to live in exists in this story. A world of Unity. The world I dream of where differences (like opposing teams in an important game), are not as important as similarities (humans, softball players, women, athletes, americans, etc etc etc). To them, the overall goals of living and loving each other trumped the differences they had as opponents. This film shows a world that I want to believe can exist.

A large number of my recent posts have touched on this very issue. I have been writing about Unity and Tolerance for a little while now. Working as the Rabbi of the Pacific Jewish Center, especially at the Shul on the Beach has only reinforced this strong yearning within me. I meet so many different people. I am convinced that the more we understand about one another, the more we can develop mutual respect and appreciation for one another. Certainly, looking to our similarities primarily and our differences secondarily is a good step in the right direction.

Just a few weeks ago I wrote about the photo of NBA players from Israel and Iran looking like the best of friends. I also wrote about learning from ants that we should help each other when we are in need. A while ago I wrote about using concepts of teamwork in our daily lives. I have spoke from the pulpit about Unity on Rosh Hashana, Yom Kippur and more recently, Chanukah.

This film just brought all the passion I have for unity and tolerance into such clear terms. I hope you enjoy it as much as I did. Let me know what you think in the comments.

(If embedding is not working try this link –> http://sharerp.com/75)

Hat-tip: My father.

My Chanukah Message To You: Light Knows No Friend or Foe

rabbifink — Sun, 13 Dec 2009 11:00:02 +0000

This was the main message of my sermon for the first Shabbos Chanukah. I hope to publish the sermon in its entirety in the coming days.

I would like to share with you an important message that strikes me as central to Chanukah and in particular to Chanukah in 2009.

In Friday’s NY Times, David Brooks writes about the Chanukah story. The article is interesting, a bit provocative and very thoughtful. I recommend reading the article in its entirety.

In his words:

“Mattathias’s five sons, led by Judah Maccabee, then led an insurgent revolt against the regime. The Jewish civil war raised questions: Who is a Jew? Who gets to define the right level of observance? It also created a spiritual crisis. This was not a battle between tribes. It was a battle between theologies… The lesson of Hanukkah is that even the struggles that saved a people are dappled with tragic irony, complexity and unattractive choices. And he is right and the struggle continues today.”

The Maccabees fought their own Jewish brothers and sisters in an effort to regain control over a Jewish people that were spiraling into assimilation. As Brooks says, in their victory there remains a tragic irony.

Chanukah is a festival that reminds us of the fragmentation within Judaism. Whether it is the ancient epic struggle of Yosef and his brothers or the more current struggles between Jews from along the spectrum of politics, different hometowns in Europe, different Rabbis, different neighborhoods and even between more observant and less observant Jews, unity eludes us.

Perhaps that is why the element of pirsumei nisa, of publicizing the grand events of Chanukah is so central to its mitzva. In no other mitzva is there so strong an element of publicizing that the observance of the mitzva depends upon it. How are we to publicize? Is it with bullhorns or billboards? TV ads or 2 page spreads in the NY Times?

No.

It is by lighting candles. It is with fire. It is with light. The light unites us. The light does not play favorites. The light knows no sides. Fire is fire. The way we celebrate the festival of Chanukah is by publicizing a message of light. A universal light. A light that knows no friend or foe. Where there is light, there is light for all. We proclaim the Chanukah story with light. We proclaim a dedication to unity.

This Chanukah let us reunite.

We can do it and we have the resources to do it. It is time to set aside differences and unite under the themes and ideals that we agree upon and not look to our differences for fuel towards animosity. Let us look for unity in one another.

If we can do that, it will be a modern day Chanukah miracle.

Part of my recent inspiration: (Matisyahu – One Day). Play the song and listen very carefully to the words.

Yes, this is the song I mentioned as the soundtrack on the NBC promo for the Vancouver Olympics.

Can't We All Just Get Along?

rabbifink — Fri, 27 Nov 2009 01:12:31 +0000

Photo: Flickr/cortniedee.

A few days ago a photo was posted on Twitter by the NBA. Somehow, this photo has been on my mind since I saw it.

In sports, two teams oppose each other under the pretense that they are enemies. Their fans may even dislike one another, (see Celtics / Lakers, Yankees / Red Sox, UNC / Duke, etc,) but in the end, athletes are mostly friendly with each other. Even when athletes get upset or physical with one another, they can remain friends (see Kobe Bryant and Ron Artest).

In the real world, people have a harder time getting along. People divide along political lines, religious lines and country lines.

The natural state of people is almost to be at odds with one another. Peace is not just the lack of war. Peace is the active interrelation of two entities in harmonious activity. The opposite of peace is not war, it is merely lack of working together. It is pretty easy for two entities to ignore each other, but that is not peace. Peace is working together. Yet, peace remains so elusive on a grand scale and an individual scale.

This is something that is really hard for me. I honestly (perhaps naively) believe that almost all friction and disagreement is a result of misunderstanding and miscommunication. At our core, we know how to get along but the reality of society and our environment confuses us into discord. Maybe I am wrong, but this what I believe.

That is why seeing this photo was so stirring. It was a photo that showed that when the context changes, when our environment is different, peace is so easy. Sports provides the context for enemies to befriend one another.

Are there two greater enemies in the world today than Israel and Iran?

And yet, below you will see a photo of the best Israeli basketball player, who is now playing for the Sacramento Kings, Omri Casspi and the best Iranian basketball player, playing for the Memphis Grizzlies, Hamed Haddadi. They look like the best of friends. Yet, in their home countries people are dying for their causes in defiance of the opposing cause…

Photo: Getty Images

It is my fervent wish and prayer that we can find peace. Not just peace between nations with differences, but personal peace within ourselves and within our relationships and communities.

Just think of this photo the next time you are about to pass judgment or prolong a disagreement. We can all get along, we can all be a part of peace, we can all unite under the banner of the human race and be tolerant of whoever we encounter.

Tolerance. Love. Peace.

Please.

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A Powerful Film

My Chanukah Message To You: Light Knows No Friend or Foe

Can't We All Just Get Along?

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