Archive for Mitzvot and Traditions

Pesach Seder Guide

August 28, 2013 Achdut- Unity, Mitzvot and Traditions, Pesach No comments

Americans have their Thanksgiving, and us Jews have our Passover. Pesach is a holiday of extreme importance where we make it our business to get together with family or be part and parcel with our fellow brethren. The Seder nights are designed to seek that togetherness so that by the end of the 15th step of the Seder (starting with kadesh, urchatz), we accomplished completeness within ourselves and as a nation and are ready for the redemption.

 

Why do Jews put such importance on this holiday? Even the most secular Jew wants to connect to the Seder table. In popularity, Pesach is head to head with Yom Kippur. Rabbi Akiva Tatz, quoting the mystics, made an interesting observation. The most intense part of anything; the most concentrated, powerful, the most strongest, is the inception, the root is where everything sprouts from. A person’s childhood is crucial for his development. Any action and reaction to an accordance would most likely be magnified and indebted in his psyche and influence his adult decisions.

 
Pesach was the inception of us being a nation; it’s the root of camaraderie; it’s our birth as a people. The root is intense and the feeling of togetherness we experienced then for the first time is brought back every year. In the heavens, the concept of time is different;years are not a factor. If one experiences Pesach or Purim, it’s as if he’s experiencing it when it actually happened for the first time. G-d showered us with kindness and mercy when we left Egypt, even though we didn’t deserve it. In order to receive that Pesach experience with the same warm feeling that G-d bestowed on us, and perhaps ask Him for our wanting needs, then one has to accomplish certain steps on the Seder night. We have to reach a perfect, complete, heavenly state of Shalem in order for our requests to be granted. On this night, that reach is a lot easier because of the power of the moment in which G-d was kind to us then, or I should say then is now. The number 15 is a significant number which represents completeness. Although we try to reach that throughout the year in our prayers (15 steps in yishtabach, 15 emet veyatziv, king davids 15 shir hama’alot), the path is a lot easier on Pesach; perhaps we should take advantage of the opportunity.

 
Let us explore the 15 steps:
Kadesh

In every happy joyous occasion, we make kiddush. Kadesh means to sanctify and here we sanctify time. Kadesh also means to separate; we are separating time. Perhaps this is where we get the expression “make something out of nothing.” We elevate the time because of the beautiful occasions. Why is wine the preference for the Kiddush? Rabbi Akiva Tatz reminds us of the famous phrase that we say for wine, “nichnass yayin yatza sod” – wine goes in, the secret comes out. The most popular explanation is we can determine by one’s drinking his true nature because wine takes away the mask, the barrier. However, R’ Tatz says the secret here is something deeper. There is a very fine line in drinking in the early stage. If one drinks slightly more than he should, he makes a fool of himself. At a certain point however, the person drinking has a vision well beyond the usual state of mind, he has the ability to think clear and to develop ideas and formulate concepts; he has the ability to use creativity to the highest caliber. Perhaps the fact that wine decreases the paranoia and sadness in one’s heart, gives way for opportunity to develop and to boldly go where one could not reach before. A Jew has the ability to sanctify time through his vision and bring down happiness at kiddush time.

Urchatz

 


This washing is in preparation for eating the karpas dipped in salt water. In the times of the temple when people were able to observe the laws of ritual purity in full, they were required to wash their hands before any produce that has been dipped in water or certain other liquids. So why do we wash our hands today? There is no temple; we don’t do it throughout the year. Why all of a sudden do we wake up now and say hey let’s wash our hands, and not throughout the year? Again, one of the themes of the Seder is to pursue the goal and increase, rekindle the hope of the final redemption where we will have a temple and we will be required to do the command that’s not required today.

Karpas

 
No double dipping please, with the exception of George. The custom of karpas is to dip a vegetable into salt water. This apparently was a sign of freedom, comfort, and indulgence. Yet we dip it into the salt water to remind us of the bitterness of the bondage. Those who are meticulous and detail-oriented should be asking a fairly obvious question. If the Seder (which means order) is in its proper order, then why is karpas here and not in the section of magid telling of the story of the exile? It appears out of sequence. In order to get a clearer understanding of this, we must examine the word karpas.

 
The word karpas is also associated with clothing. Rashi, one of the main commentaries on the Chumash, associates it with one of the threads of the coat that Yaacov, our forefather, gave as a present to Yosef. One of the main ingredients of the galut (diaspora) is disunity, separation, and strife. This is the reason why throughout history, when the Jews were united, we flirted with having the Messianic time at our doorstep. It seems like the order of the haggadah is actually quite precise. You see the galut didn’t start when the Jews were in Egypt; it started way before that. When Yaacov gave only one of his sons a coat made out of karpas/wool for a present, all the other brothers got jealous and the harmony and unity among the brothers was shattered. The coronation of the disunity between the brothers was when Yehuda, the brother they looked up to, brought Yosef’s karpas coat, after selling him to the Arabs, to Yaacov, asking him if he recognizes this, referring to the ripped coat in which they dipped in animal blood.

 
The antithesis of the dipping of Yosef’s coat is the dipping of the vegetable in the salt water. We regret the sin of our ancestors and the disunity it caused. That incident was the beginning of the exile.
Yachatz

 

We are now preparing ourselves to start the telling of the story of Pesach by laying the matzoh in front of us. We take the middle of the three matzot and break it in half leaving the smaller half in between the two, and the larger is put away for the afikoman. The patriarch of the family usually does this task. There is a mystic source that when the patriarch is breaking the matzoh, he should concentrate on many brachot for his family and for Klal Yisrael. There are different opinions as to what the three matzot represent; Avraham, Yitzchak, and Yaacov (our patriarchs) or Kohen, Levi and Yisrael (the three status levels of the Israelites), are two opinions of what these matzos represent. The middle of both Yitzchak and Levi represent din – harsh judgment. Symbolically, we nullify the harsh judgment on us by breaking the middle matzoh. Matzoh is called lechem oni – bread of affliction; the phrase can also be interpreted by our sages as lechem she’onim bo – bread that you answer to it. Therefore, it’s always present when we discuss the story of the redemption from Egypt. Rabbi Naftali Landau says matza represents freedom and freedom is the everyday man. A wealthy man has to many commitments and obligations. The everyday Joe has the true taste of freedom.

 

Magid

The whole Seder is orchestrated to be a kid-friendly atmosphere. The goal is to keep the children interested. We play hide and seek with the afikoman. In some communities, the participants of the Seder playfully hit each other with scallions when the prayer dayenu is recited to keep the children awake. The reason of the strong emphasis on the children is pretty obvious – they are our future. The second half of the haggadah’s primary focus is the future. Our children will carry the baton to the messianic time, although we might see him in our time period. Dealing with children is the primary agenda. There is such delicacy when dealing with the four sons. The Torah hints that every son should be approached differently. One must realize education cannot be taught the same to everyone. I excelled in the class in third grade but didn’t learn a thing in the fourth. The Rabbis’ styles of teaching were different; their personalities were different. Naturally, I gravitated to the one I was most comfortable with. The sages don’t suggest a different teacher for every student. Economically, it’s not possible; however it’s making one aware that there is a difference.

 
The importance of passing down the tradition is quite important. In the temple, in the Holy of Holies, the keruvim, which stood on top of the aron, had the image of a father and son. This relationship, if healthy, is the essence of Judaism.

 
Rachtza

 
We always wash our hands before bread. Although the health conscience advocates applaud the act because it promotes better hygiene, its main purpose, though, is to wash away spiritual impurities. The act and its blessing is associated with eating bread. The Torah says bread is the most satisfying food, more than meat, cheese and sushi, and therefore it is considered very important. By removing any spiritual impurities through washing of the hands, one can elevate an ordinary meal with bread to a highly energized spiritual experience. We are considered physical human beings with the purpose to use the physicality tools that G-d has given us to promote excellence in all worldly areas.

 
Motzi Matzoh

 
The question is asked, if chametz is so evil that one can’t even possess it during the holiday of Pesach and matzoh has such tremendous spiritual qualities, why eat chametz altogether? Perhaps one should eat the spiritual matzoh all year long. We’ll definitely score brownie points in the great adding machine in the heavens. In fact, the sages do agree it would be ideal, but find it impossible to deprive one of bread. There is a concept in the Torah involving the number seven which is defined by the Sages as being complete. There are seven days to a week; harvest occurs on the seventh year, etc. The Torah teaches us if one keeps Pesach with the utmost intensity and meticulousness during the complete seven days (8 days outside of Israel), he will fulfill his requirement of going full circle of not consuming chametz and eating matzoh.

 
Maror

 
Although some of our brothers, the Ashkenazim have a tougher time with maror then the Sefaradim, one has to taste some level of bitterness in the maror. One does not fulfill his requirement if he swallows the maror without chewing. In fact, the Gemarah says he has to bite it into pieces with 22 teeth corresponding to the 22 letters of the alef bet, which is found in the Torah. Life is bittersweet. One can find the Torah very useful and helpful in dealing with the difficulties one receives in his lifetime.

 
Korech

 
We can look at the ma nishtana as one question instead of four – why are we mixing the bitterness of matzoh and maror with the majestic royalty of dipping and leaning at the Seder night? The same paradox can be found with Hillel who combines the matzoh (freedom) with the maror (servitude).
This is the taste Hillel is left with at the end of the night. Taste is one of the senses we are given and tonight it’s a tool to connect to the feeling our ancestors had. When Adam sinned by eating from the tree, one of his punishments was that goodness which he will now experience, will be always be mixed with a degree of bad. If one notices any happy occasion in the history of the world, was interrupted by some negativity. This is the true feeling of life and is one that our ancestors realistically experienced on their way out to freedom. One should not be disillusioned and get depressed that life has turned out the way it has.

 
Shulchan Orech

 
Enjoy the meal!! After Pesach, G-d willing, we will occasionally feature recipes of various cuisines.

 
Tzafun

 
One opinion of why we eat the afikoman is in memory of the Pesach offering. The definition of afikoman means dessert. The matzoh of the afikoman was eaten at the end of the meal replacing the desert. As mentioned earlier, it represents the redemption as well as servitude .The taste of the matzoh is the last taste in out mouths before going to bed. One should have the taste of the servitude matzoh humbling him and he should also have the taste of the redemption. We play hide and seek with our kids as we try to find the afikoman. What are we trying to find? When our forefather, Yaacov, was on his deathbed, he called all his sons and apparently was ready to reveal the secret when the Moshiach will come. However, apparently G-d hid the thought and Yaacov forgot. It’s symbolic – the kids and the grown-ups trying to find afikoman and reveal the coming of the redemption. This is why we open the door of our home to usher in Eliyahu, the prophet, who will take the role of the Moshiach.

 

Barech

 


We say the grace after meal (birkat hamazon – bentching). In the last paragraph of birkat hamazon, we read “oseh shalom bim’romav” – G-d makes peace in the heavens between fire and water then He shall surely make peace among us and He’ll make peace on all of Israel and they would say amen. If we believe in G-d the way we’re supposed to, then G-d will inject in us a portion of unity that will lead to the redemption. Just like fire and water are opposites and they are able to co-exist in the heavens; so too, no matter how different people are from one another, we’ll co-exist as well. There are many couples that are opposites (fire and water), however they get along because there is a certain commitment to the one above. It’s interesting that this passage is in the benching, where one says after being satiated. My father always said, “son, never come home after a day’s work hungry.” Always put something in your mouth before walking in the door. A hungry person gets agitated quickly and a fight is imminent. After one eats and benches, then he’s able to accomplish the goal of unity.

 
Hallel

We’re close to the end or perhaps shaping up the future. One has to be at an advanced state at this juncture of the night where showing praise and appreciation to G-d comes natural. The focus is clearly the future; however to get there, one has to realize the goodness that G-d has bestowed upon us. One of the passages we say in the Hagaddah is an important praise we sing early Shabbat morning called ‘nishmat kol chai.’ In most communities, it’s the main focal of their cantorial singing. What makes it unique in its praise and appreciation is that its composer was a Jew in the highest caliber named Shimon Khafa. About 2000 years ago, an offshoot religion started called Christianity. The great Sanhedrin (71 judges great court of Israel) was concerned that Jews will abandon Judaism for this new belief. Rabbi Shimon ben Gamliel, the president of the Sanhedrin, who is quoted earlier in the Haggadah, approached Shimon Khafa to perform a difficult but important task; they wanted him to infiltrate the hierarchy of this new religion and alter, make a clear distinction between Judaism and Christianity; this way Jews won’t mistaken it as part of their own and won’t be lured in off guard. Shimon accepted and became one of the most important spies we’ve had. He successfully altered their day of rest from Saturday to Sunday, as well as, dehumanized their savior. Eventually many years later Khafa was exposed and was executed. Some say he was none other than Peter. As one can imagine, a spy cannot express his feelings outwardly. In fact, a spy has to take on a different identity; play the part. What often happens in the spy world is they play their role too well where there is confusion of who is the real person inside of you. We often have an identity crisis as is could one imagine what spies go through. However, Shimon had so much love for Hakadosh Baruch Hu (G-d), His nation, and Judaism, he composed a long and eloquent praise affirming his belief and great appreciation to life and to his master. It’s a tremendously moving piece and deeply inspiring whether it be Shabbat morning or at the Seder.

 
Nirtza

 
We conclude the Seder by asking G-d to accept our prayers and for our enthusiastic loving participation in this beautiful night. Many years ago, G-d showed us tremendous kindness and took us out even though we didn’t deserve it. It’s obviously a special night of tremendous potential kindness in which G-d can continue the flow of this good. We have to take advantage of this night. On any other night to get to a spiritual height, we have to work very hard to accomplish that task. However, tonight, the connection to the heavens is strong. (4g)

 
G-d willing, our prayers will be accepted and next year we will sit in Yerushalayim in happiness with spiritual abundance and the Moshiach. Amen.

Kitniyot?

August 27, 2013 Mitzvot and Traditions, Pesach No comments

 

          One of the items that are controversial on Passover is whether kitniyot is permissible. Let’s mention some fundamental concepts before explaining what kitniyot are. The Torah forbids us to eat chametz (leaven) on Pesach. Something becomes chametz when flour and water mix together long enough for the dough to rise. The sages explicitly state and rule that chametz can be produced only from certain grains: wheat, barley, rye, spelt, and oats. The Rabbis imposed a stringency on kitniyot as a prevention to violating the Torah law of chametz. Kitniyot are also cooked in a manner similar to the way the grains are cooked and that could be confusing. In addition, in many locales, kitniyot are made into bread and people who are not well versed in Torah law might get confused.
          Another concern is that kitniyot are mixed with grains that have the ability to become chametz. For example, spelt is often mixed with rice. That is why in many communities our mothers and grandmothers clean rice before Pesach.  Much has been written about which items are included in the minhag (custom) of kitniyot. Four issues are usually explored. Is the item defined as kitniyot (legumes, such as beans, lentils, rice, soy, kidney beans, lima beans, peas, corn), or at least similar to kitniyot? Can the item be ground into flour in the same manner as grain? Does the item grow near a field of grain? Various communities have different customs and define what is and is not allowed. Some customs allow eating kitniyot; some just allow rice, and some none at all. My family custom permits rice with the exception of the first Seder night. There is no generality except what the Talmud explicitly states what is chametz which we mentioned above. Therefore, when going to a kosher supermarket for Pesach shopping, look at labels and ingredients to be in accordance with you family traditions.
The most important advice is to follow one’s rich traditions and customs, as long as they don’t violate any Jewish law. Minhag avot (the custom of our fathers) is the leading indicator to proceed in various functions of every day Jewish life. It is vital to consult with a Rabbi who is well versed in Torah and is also familiar with your family traditions.

Breakfast Cereals: Oven Puffed Crisped Rice (1/6)

August 27, 2013 Brachos No comments
 rice krispies

One of the most popular commercials in television history involves breakfast cereal. In the 1980’s, Life cereal had a situation commercial where three brothers, ranging from two to eight years old, were sitting at the breakfast table. Two of them were contemplating whether or not to eat the new cereal their parents bought them. Apparently, not sure what to do, they thought of a plan to present it to the youngest brother, Mikey. Knowing Mikey is difficult with food, if he eats it, then it must be good. Mikey began to eat the cereal as the brothers were staring at him in anticipation. ‘Hey Mikey, look, he likes it!’

 

Life is one of many choices of kosher cereals we have. In fact, if you’re talking about choices, I especially like ‘the family variety pack’ (different varieties in mini boxes). Apparently, with the overwhelming amount of different cereals available at the supermarket, it seems like one can never refer to eating cereal as boring.

 

Last week we spoke of the first of six different categories of cereal and their respective brachot. Because of the vast varieties, one can get lost as to which bracha to make. In fact, it could get so complicated my friend, Ruben Kolyakov, pointed out that one particular cereal, Kellogg’s Crispix, remarkably has two brachot – mezonot and ha’adama because one side is made of rice and one side is made of corn; and they’re both ikar (main brachot of the cereal). Rabbi Avram Sebrow of Yeshiva Chafetz Chaim (writer for the Five Towns News) also agrees about the unique double blessing and adds that one has to make the mezonot bracha first because it’s on a higher level of importance.

 

This week we’ll discuss the second category, which is oven-puffed crisp rice (Kellogg’s Rice Krispies is an example.)

 

Crisp rice cereals are made by a process called oven puffing. The main process for making crisp rice is as follows: Whole rice is cooked with sugar and flavoring. The rice kernels are then dried and slightly squashed. The kernels are placed in an extremely hot oven for puffing, after which they are toasted. In another process, ground rice is cooked into a batter and extruded into small pellets. The pellets are then puffed and toasted. Both types of crisp rice are subject to the bracha of mezonot. This also applies to crisp rice which is flavored with cocoa and fruit flavoring (such as Cocoa Pebbles, Cocoa Krispies, and Fruity Pebbles.)

 

One may ask ‘why was the Life commercial so popular?’ I believe Americans of every age fell in love with Mikey and his brothers because it reminded them of youth, of themselves. Cereal is something which is appealing to all ages and to all walks of life. Everybody gets that refreshing get-up-and-go feeling after a bowl. Folks have gravitated from the simple and sweet cereals of childhood to a healthy high grain, high cosmopolitan-ish contraption of a cereal. I sometimes stroll down the aisle of a supermarket with my son and wonder if I should get the oldie but goodie classic cereal or I should be a daredevil and try something new like Mikey.

Why Do We Wear Costumes on Purim?

August 27, 2013 Mitzvot and Traditions, Purim No comments

 

 

Everybody out there probably has fond memories about the holiday of Purim. Do you remember your first costume? What was your favorite costume you had worn over the years?

 

There was such a grin and an enthusiastic salute in a particular picture I looked up of myself. It seemed like I was thrilled with the police uniform costume that my parents bought me when I was five. Guess what? When my son was five, I also bought him a police uniform costume for Purim and I even asked him to salute for a picture, comparing the two; now that’s cool!

 

What is the source for the custom of wearing costumes on Purim in which every Jewish community in the world follows?

 

It says in the Megillah, ‘v’nuhafachu’ everything turned topsy-turvy; things were not as they seemed. When the king ordered Haman the rasha to parade a very distinguished person on a horse with royal garbs, he thought he was talking about himself; but it was the Jew. Haman did just that – holding the mussel of the horse while Mordechai was riding. Everybody thought Mordechai was holding the mussel and they threw garbage at him not knowing it was actually Haman. The death decree against the Jews was overturned and Haman was hung on the tree that Mordechai was supposed to get hung from.

 

The situation turned around within moments. A beautiful example of this is the incident of Lot, Abraham’s nephew who was living in Sedom. The city was to be destroyed the next day, and Lot was trying to convince his son-in-law to leave the city with him. The son-in-law replied, laughing at Lot, it’s so beautiful outside, not a cloud in the sky, nothing is going to happen. Within 12 hours, the city was destroyed and he was killed in a blink of an eye.

 

By wearing a costume, we’re making a statement. Nothing is what it seems; it’s not me, it’s somebody else and that G-d can turn around anything at any time because He runs the world. The costume signifies an act of belief whether it is a police officer, baseball player, cowboy, Indian, and even a little princess.

Measure For Measure

August 26, 2013 Kibud Av/ Honoring Parents No comments

 

   

 

 

Germany in the 1930’s was known as a very cultural society. The Jews of Germany were so in love with its elegance, grace and blah blah blah that they considered themselves Germans first and Jews second; sounds familiar? One may wonder how can a society like that can turn to be cruel, brutal, and barbaric, which no one has seen in the history of mankind?

 

 

We read a few weeks ago after the miraculous crossing of the sea by our ancestors, that “they saw”, then “they feared”, then “they believed”. It seems like fear is part of the equation. Fear is part and parcel of belief. However, fear and religion – according to American taste – doesn’t get many brownie points. It’s not a popular word when associated with religion. In fact, I’m not going to title this article with that “word” in it. Hey, I got to sell this, don’t I? Americans like a slow song guitar playing spiritual orah, kumsitz style; or getting the spiritual high from appreciating the good things in life, like a good kiddush, a good meal combined with some good Torah learning. Personally, I’m all for that and that’s how I feel one can grow through the appreciation of all the wonderful things G-d has given us. However, we have to have a little fear; little just a little. I’d like to explain this through the following story. Although it’s a bit crude, it makes an effective point.

 

 

There was a father and son who had a nice relationship. At age 5, the boy got a racing car from his father. A number of years later, the boy received a bicycle for his birthday. After borrowing the family car too many times, the father decided to get a second vehicle and the boy ceremoniously declared it his. As time marched on, the son got married and had kids. The father, in the meantime, reaches an age where health is an issue and the doctor visits are more frequent. Years later, the son has to accompany the father to the medical facilities. It seems like the father has reached an age where he can’t take care of himself and the son has to put him into a home. The insurance doesn’t cover everything; it’s Medicare. However, the son and the father have some money saved up.

 

 

In today’s times, people live longer than in the past and the father has survived a good number of years at the home but the cost is a bit expensive and the family resources ran out. Therefore, he had to move back in with the son. He received plastic plates while the rest of the family was eating on the nice porcelain because of the possibility of him breaking it. It was very hard; the father became irritable and the son just the same.

 

 

One day, the son, although carefully planned, had an idea. He said to his father “Father, we’re going on a trip, you and me”. He takes him for a long ride on top of this huge mountain. After a nice walk, they get to the edge of the cliff. Just then, as he’s ready to push his father off the cliff, he notices his father smiling. He says to himself, my father is a very smart man. Let me ask him about his reaction. “Father I know you know why I brought you here, why are you smiling?” The father replied, “Because I did the same thing to my father”.

 

 

The son didn’t go through with the plan because of the fear of measure for measure in which his children will react the same.

 

A person can be educated, be cultured, and have elegance and class, but when G-d puts him in an extremely difficult predicament, he can turn into the cruelest animal one cannot even imagine. The one attribute that will prevent him from going to the extreme behavior mode is fear. The son was ready to kill his father out of frustration, but held himself back because of fear of measure for measure. What’s the expression? What goes around comes around.

 

The Bracha of a Tzadic

August 25, 2013 Mitzvot and Traditions No comments
This Dvar Torah was taken from the shiurim of Rabbi Baruch Dopelt.

We find in the beginning of the Parsha that G-d was angry at Moshe for complaining that Pharaoh imposed harsh rules on the Jews because of Moshe’s demand to “let my people go”. He complained to G-d “You sent me and the Israelites now have to find their own straw”.

 

Why indeed did G-d send Moshe if it only made things worse? Even more odd is G-d’s response after Moshe describes the cruelty of Pharaoh. We find at the end of last week’s Parsha, Shemot, that G-d responded “now I will show Pharaoh”. Why was it that after Moshe’s return did G-d respond with such a vengeance?

 

There is a Gemara that describes a puzzling incident in which a man who was the town digger of wells, which was vital to the existence of the town, was informed that his daughter fell into one of the wells he had dug.

 

The news quickly traveled to the leading Rabbi of the generation, Rav Chanina, who happened to live in that town. Rav Chaninna said “nothing will happen to the girl, for a man who does such tremendous chessed will not have a tragedy occur in the same place the goodness occurs” (i.e. the well). A little while later, the girl was saved unharmed.

 

The Gemara continues: “a while after that incident, another similar occurrence happened to the same man. His son fell into a well which he had dug. However, this time the result was tragic. The boy died”.

 

The Gemarah immediately asks ” What about the merit of the father digging the well? Didn’t Rav Chanina proclaim that nothing bad will happen to this man since from his act the town is being sustained?”

 

The Sages answer that Rav Chanina was not alive anymore and so he was not able to make that proclamation again. It seems like the only way the EMET, the true goodness justice will prevail is if a Talmid Chacham gives the Bracha to “seal the deal”.

 

Hey! What about justice?!

 

There are a lot of MALACHIM and MEKATREGIM (bad angels) that intercept the good deeds that protect us in this world. (Olam habah is a different story, it’s an Olam Ha’emet and one gets what he deserves). Rav Chanina had already passed away and could not proclaim and defend justice and preserve the kindness of the man and save his boy.

 

When Moshe came back and complained to G-d about Pharaoh’s wickedness, G-d responded, AHH!! Now I will act.!!! Since Moshe was a great person, a Tzadic, his word carried weight.

 

When one gets married or when other good things happen to him or perhaps even not such good occurrences happen, he should get a bracha from a Tzadic, because no matter how righteous your actions are, a Tzadic can carry it out and fulfill it unharmed with his bracha.

The Jewish Ghetto; a Must or Not?

August 22, 2013 Spreading Torah No comments

 

 

 

          Is it important to live in a Jewish neighborhood with a positive influence? There are many Rabbinical students, who, when ordained, go throughout the world to help and educate their brethren in Judaism. There is a lot to learn; our religion is rich of customs, tradition, and laws which have preserved Judaism for 4000 years since the first Jew, Avraham. However, many Jews are not familiar with many important elements of our rich deep religion. So it’s our job to care about each other because we are all responsible for one another. Nevertheless, one has to be concerned moving to a non-observant neighborhood; after all, some of us have taken great pains to reach the level that we are so proud of. We must preserve our precious Judaism.

          Rav Henoch Leibowitz, z”tl guarantees, quoting, the prominent and holy commentary, Sforno, “Whoever goes out and reaches out to our brethren, they and their children will not be negatively affected.”

The Chachamim closely observe the first “Mr. Outreach”, our forefather, Avraham, who as the Avnai Nezer compares him to a Mikvah. A mikvah purifies individuals. However, in the process, it never becomes impure. So too, Avraham, in his education of people, was never influenced.

Rabbeinu Bachai teaches us that Avraham was an exceptional human being. He had the ability, whoever he made contact with, would be healed from their depressed state of mind, and that’s how he was able to bring people back to G-d. The healing took place through Avraham’s power of speech and his soothing voice. Avraham was a charismatic towering presence; whoever would listen to him would feel uplifted. He had a precious stone wrapped around his neck and anyone who would look at it would get healed. I guess he was a jewel of a guy. After Avraham’s death, G-d took back the jewels and placed it in the sun. That’s why we say in Tehillim “The skies preach the word of G-d”. Avraham was given a gift from G-d and lived up to his billings.

Interestingly, Rav Henoch mentions that G-d instructed Avraham to move out from his environment and pry away from his past, because G-d didn’t want him to get influenced. But wait, didn’t we learn Avraham was immune from outside influence? Therefore, we see that one has to be very careful. Everyone is susceptible and one should take the necessary precautionary measures to protect himself and his family. Advice might be extremely recommended.

Importance of Eating a Meal and Drinking Wine on Purim

August 21, 2013 Mitzvot and Traditions, Purim No comments

 

 Fried Whiting (fish)Why is it important to have a meal on Purim? Perhaps one may ask an even stronger question. Why is it recommended to drink wine until the point of intoxication? This is uncharacteristic of the Jewish People. Jackie Mason had a funny line –  “Goyim like to drink and Jews like to eat”.  But Jews are not drinkers. Presumably, we may be knowledgeable in all the good and expensive scotches, and can rattle off a list of the fanciest wines at the most elegant restaurants. However, thank G-d for the most part, we talk more than we drink. We take pride in our traditions and try to connect and emulate with the generations before us. There is a famous concept; ‘The deeds of fathers are signs for children’. What’s important to note is that we also try to correct the flaws of our ancestors. And that’s the underlying reason why the meal takes place. 

Mordechai, the leader of the Jewish People, decreed that absolutely no one should attend the party of King Achashverosh. But many Jews didn’t listen and accepted the invitation, angering G-d, and thus the Jewish troubles began. On Purim we try to correct ‘the meal’ by eating, drinking and rejoicing with the purest intentions, unlike our ancestors who ate and became intoxicated, drinking wine in a negative way.

 

There is another reason why we indulge in a lavish feast on Purim. One might wonder why there is no mention of a feast on Chanukah. After all, we were saved from the hands of the Greeks. (On Chanukah we actually get away cheap with latkes and jelly doughnuts!) So why not have the meat and the wine and the whole nine yards on Chanukah? The reason is that the Greeks’ intentions were to destroy us spiritually by abolishing our religion, but sparing the physical body. However, Haman wanted to destroy us both spiritually and physically. Therefore, we elevate our physicality with the finest foods the world can offer. The body and the soul are part and parcel, so eating and drinking with pleasure with all the proper brachot, is ideal.

Symbolism plays a major importance in our religion and that’s another reason why we have the Purim meal. The one moment in which the events turned in our favor, was at the meal at the end of the Megillah with Queen Esther, King Achashverosh, and Haman eating and drinking wine. Esther revealed her origin and accused Haman of trying to kill her People. The Jewish luck changed. Therefore, we commemorate the meal with the finest, hoping our luck will change for the better.

 

The simple explanation of the passage “When wine goes in, the secret comes out”, is, when people get drunk, they blurt out what is in their heart, which is often embarrassing. Rabbi Akiva Tatz has a different explanation quoting the mystics. “What’s the secret”? He explains, “When wine goes in, one sees life in a clearer picture. He becomes more spiritual, discovering deep ideas and a thinking pattern that can never be expressed with words. Words are limited; they are specific, and one who consumes wine can never express the feelings he experiences”.

 

One important note; there is a fine line between a spiritual high on wine and being drunk. When wine is being consumed, it has the uncanny ability to lift any fear and paranoia that exists, resulting in a tremendous bond between friends. Our sages mentioned that when we received the Torah, we were unified ‘as one nation like one heart’. G-d loves unity, thereby elevating us to a very high spiritual level. The one time this level was surpassed was on Purim. Wine is symbolic of unity.

Fried Foods

August 21, 2013 Brachos, Mitzvot and Traditions No comments

 

 Fried Whiting (fish)

 

By the time I reached my late teens, my family became very health conscious. We decreased our meat intake, ate more fruits and vegetables, had less portions at mealtime, and healthy snacks were encouraged. But it was the fried food that was totally obliterated from the menu, both at home and abroad. Today, unfortunately, I’m not as diligent as I was – with the exception of fried food. There are a number of foods that I missed and occasionally the craving for them is unbearable.

 

Every time when Purim arrived, Mom would make samuseh puryaih (meat and onions wrapped in this delicious dough – deep fried), which would require napkins. Purim is not the same without it. But I must warn you; it’s definitely not a mishloach manot item (traditional special treats put into a nice basket and presented to friends).

 

Another item that is missed is fried whiting (fish) served Friday night at the Shabbat table. Today our families bake the fish and it tastes just as good. According to our sages, it’s important to have fish Friday night. The reason is because G-d rewarded Noach and his family for taking care of the animals in the ark, by giving them the ability to eat meat and chicken. But the fish did not take residence in the ark. Therefore, man was forbidden to eat fish. However, as a reward for receiving the Torah, which was given on Shabbat, fish became permissible for consumption from then on.

 

Another delicacy that is missed is chushcelik served at Bukharian yartzeit dinners. The sweet, soft, fried, thin rounded dough with confectioners’ sugar on top that melts in your mouth, is out of this world. The rounded large Slinky-like shape represents the continuous circle in which G-d runs the world; one life begins and another ends.

 

Another fried food star is falafel. The aroma of falafel is very mesmerizing and therefore hard to resist. I’m sure there are many places to get good falafel. There are a few that come to mind. Moshe’s Falafel on 45th St and Ave of the Americas in New York City is very good. This establishment operates out of a cart. Another highly regarded and famous falafel place is Shlomo’s in Jerusalem. Shlomo also operates out of a cart and one can find him in the Bukarian quarters near Kikar Malchei Yisrael in Geula. The falafel is so good at Shlomo’s that people come from all over Jerusalem go to eat there. Don’t forget to bring reading material because the lines are long!

 

In many Yeshiva high schools, there is an extended Thursday-night program that is mandatory. When I was in Yeshiva, there were not many people who had an interest – as evidenced by the attendance, and the school had a hard time enforcing this rule. But in my junior year, changes were made. The school decided to serve delicious breaded fried chicken with potato salad for a side dish, resulting in an escalation in attendance by 98%. After a few months, some students got smart; they wanted the best of both worlds, and decided to leave through the back way after dinner. But the administration anticipated this move. The principal himself was guarding the front door, while the assistant principal guarded the back. Eat and run doesn’t apply here.

 

We learned last week that if one is in the middle of a meal (after saying the blessing on the bread), and cake is brought on the table, a blessing is required only if he’s eating it as a dessert. If he’s eating it for satisfaction, a bracha is not necessary. In general, if enough cake is eaten to satisfy your hunger, a hamotzi is required. There is an exception to this rule – if the bread was fried. According to Jewish law, frying the bread changes its form and structure, and will lose any potential of raising its status to bread. One can consume as many jelly doughnuts as he wants and the blessing will always be mezonot.

Marble Cake

August 21, 2013 Brachos, Mitzvot and Traditions No comments

 

 Marble Cake

 

 

One of the staples in a synagogue – besides Kiddush wine – is “marble cake”. This is universal, whether it’s Sephardic, Ashkenazi or even Bukarian. We know a hamotzi or mezonot is needed for the requirement of a meal. Therefore, you will always find cake at happy occasions to fulfill this mission. According to our sages, human nature shows tremendous favoritism when we are introduced to something for the first time. Perhaps that’s why childhood experiences are vital in understanding a person’s actions, because the inception makes a huge impression and shapes his future. Possibly, that’s why Jewish law forbids testimony of one party while the other is not present. The judge tends to favor the first words he hears. For me, there definitely is an association between marble cake and childhood, whether it is in synagogue or mom’s weekly shopping indulgence at our favorite bakery. I could not wait to tear open the rectangular white box containing that delicious chocolate frosted marble cake.

 

Furthermore, Bar Mitzvah celebrations in our elementary school consisted of a tradition of going from class to class with a box of marble cake and a bottle of scotch. The proud Bar Mitzvah boy offered a l’chaim to the Rabbi in a little shot glass with a piece of marble cake. We all watched as the rabbi dunked the piece of marble cake into the scotch and ate it. The scent resulting from the cake-scotch combination would make us hungry. Every time there is a Kiddush today, the first order of business is scotch and marble cake. Those of you who were with us last week learned the concept of ikar-main food, and tofel- secondary. The mezonot (cake, main food) is considered more important than shehakol (scotch, secondary). Therefore, one would only say the blessing mezonot. Scotch is considered a precious commodity by many – including yours truly. Regardless of these strong feelings, it is secondary in the case of the dunking.

Today, when we are yearning for that marble cake taste of yesteryear or perhaps when one has developed a more mature taste, one would wonder where they can satisfy that particular craving. For starters, there’s excellent marble cake at Kaffs Bakery in Williamsburg, Brooklyn; Ostrovitsky’s Bakery in Flatbush; or Queens Pita on Main St. Whether chocolate frosting is on their marble cake or not, it is amazing. I’m sure there are many others that we missed. If there are others, an email would be appreciated.

 

My parents often took pride in their Bukarian hospitality as being the best. Visiting other ethnic Jewish communities over the years, I find them also boasting that their hospitality is the best. So much for cultural superiority; for many Jews, hospitality and Shabbat go hand and hand. When the marble cake makes its entrance after a four course Shabbat meal, do we make a bracha on the cake?

 

Cakes serve as a dual function. It could be eaten as a dessert or snack in order to satisfy one’s desire for sweets. However, cakes are also often eaten to satisfy one’s appetite. Accordingly, if cakes are eaten for dessert, a bracha should be required. But if cake is eaten for satiation, a bracha is not required. There is however, another consideration; there are some mezonot that fall under the category of bread, so no bracha is necessary. It is important to note every community has slightly different laws and one should ask their local Rabbi.
« Older Entries   Recent Entries »