March 21, 2011 | 12:18 pm

A Way To Faith – Rabbi Barry Gelman

Posted by Rabbi Barry Gelman

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This is the sermon I delivered this past Shabbat (Erev Purim) in my Shul in Houston. Although Purim has passed, I think that the message of the sermon is still reevennt and I hope that it can offer a way to faith for those who struggle with faith while facing difficult circumstances.

A Way To Faith

I am finding it particularly difficult to get into the Purim spirit this year. Like many of you, my thoughts this week have been consumed by the reports and the images of the brutal murder by Palestinian terrorists of the 5 members of the Fogel family in Itamar, Israel as well as by the death of 10’s of thousands of people brought on by the earthquake and Tsunamis that rocked and flooded Japan.

If I may relate my personal state of mind, each of these tragedies has affected me differently. The Japan tragedy is a terrible human tragedy, not to be considered as 10’s of thousands, but as mothers, fathers, sisters, brothers – families – just like ours – shattered – never to be the same. That tragedy, savagely created by nature, forces us to confront difficult questions about God and the natural order.

The brutal murders in Itamar conjures up different challenges. That was not just a murder of a family – it was the murder of our family. Here, for most of us, we are talking about 2 or 3 degrees of separation. Of course, this type of despicable deed raises questions, not about faith in God, but about faith in humanity.

I am reminded of the words of Rabbi Yehuda Amital in an interview he gave to Yad Vashem where he commented on having faith after the Holocaust. In referencing a conversation with Abba Kovner a leader of the Vilna Ghetto revolt, and a kibbutz leader and poet in Israel, Rabbi Amital recalls: “Once we were both participants in a TV panel about the meaning of the Holocaust. He asked me, “Did you have problems with your faith?” I answered him, “I had problems? Your problems are even more serious. I believed in God; now, I don’t understand His ways. But you believed in man; now, do you continue to believe in man, after what you saw in the Holocaust? Truly, we both have a problem.”
[1]

I would like to suggest a way into Purim in light of the recent events. I believe that this approach is important not just for this year, but that it also offers a way to faith that may be helpful.

I will start with a basic question on Purim.

Why do we not recite Hallel on Purim? This question is asked in the Talmud in tractate Megilla and 3 answers are given. For our purposes, I wish to focus on the third answer. According to the Gemara, we do not say Hallel on Purim because even after the great salvation and military victory, we are still “servants of Achashveirosh.”

What the Talmud is trying to get across here is that Purim does not reflect a total victory or salvation. Despite the fact that we declare “Layehudim Hayta Ora…”, there was still much leftover darkness once all the dust settled.

If that is the case, then we must ask ourselves another question. Why celebrate? What is the purpose of celebration if the same sword that dangled over our necks before the Purim saga unfolded, continues to dangle there.

Here the words of Rabbi Zadok HaKoheinm of Lublin are helpful.

Say’s Rav Tzadok[2] – Pesach represents total salvation – we left Egypt and we went and received the Torah. Pesach represents leaving the darkness of exile.

Purim on the other hand, with the left over danger and darkness, represents the ability to cope with remaining in the darkness. That too is a gift from God.[3]

This will be my approach to Purim this year. The murders in Itamar especially, remind us that there are still great challenges and that there is great hatred among our enemies. The murders remind us that even with the establishment of the State of Israel, there is still much darkness to overcome.

But I will also recall this Purim that the Fogel family in Itamar and all those suffering in Japan, have the ability to cope with the darkness and to build new lives on the ruins.

I will also remember that despite the human evil displayed in Itamar and in the Palestinian street as they celebrated the murders, that there are many many good people in our world.

There are 50 or so firefighters who are facing certain death as they try to contain the fires and radiation leaks at the Japanese nuclear power plants.

I will remember the amazing story of Rami Levy, owner of a chain of supermarkets in Israel. If you have not heard the story, it is worth hearing.

According to a number of Israeli news outlets, Rami Levy has gone to the Fogel’s house every day of the Shiva and fills up their refrigerator and cupboard with food.

Someone at the house noticed and expressed their appreciation to him for doing this. He responded that they will be seeing him for a while as he plans to supply them with food and supplies every week until the youngest orphan turn 18.

Who among us does not live with some darkness?

Who among us has not woken up in the morning wondering how to go on living?

This is part of life, but, yet, somehow we manage to cope – and sometimes even thrive under difficult conditions.

That ability, that great power is worth celebrating for it too is a gift from God.

“Even a Holiday that does not merit Hallel, remains worthy of celebration. It behooves us to remember this, because instances of complete salvation are few and far between. We must take joy and show gratitude for the ability to make it through the difficult times, even when our problems do not depart entirely.”[4]

I conclude with a teffilla

Acheinu Kol Beit Yisrael…

As for our brothers of the whole house of Israel who are in distress or captivity, on sea or land, may the All-Present have compassion on them and lead them from distress to relief, fro darkness to light, and from oppression to freedom, now, swiftly and soon – and let us say: Amen

[1] http://www.vbm-torah.org/archive/sichot71/12-71vayechi-asara.htm

[2] Divrei Soferim 32

[3] Cited in Fresh Fruit and Vintage Wine – Yitzchak Blau, pg. 41

[4] Ibid

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September 7, 2010 | 12:19 pm

May It Be a Year of Knowing What To Ask For -Rabbi Barry Gelman

Posted by Rabbi Barry Gelman

Shanah Tova to all!

http://www.youtube.com/watch?v=xpF-MhG-MPA

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December 15, 2009 | 10:30 am

Open Your Eyes - Rabbi Barry Gelman

Posted by Rabbi Barry Gelman

Chanukah Candles are a unique mitzvah is that they differ from other Mitzvot that require candle lighting.
Shabbat candles are lit to provide light and to honor the Shabbat meals (think candle light dinner)
honor for the meals
The Candles in the Beit Hamikdash we lit to honor the Beit Bait Hamikdash and to symbolize God’s presence.
Chanukah candles are a bit different:
We are told that we are not allowed to use them for light but rather “Lirotam bilvaad” – we are only allowed to look at them.
This is a strange and unique mitzvah. What good does simply looking at the candles do for us?
Rabbi Shalom Noach Brusovsky, the late Slonimer Rebbe teaches that simply looking at the candles has spiritual potency. He recalls that one of his predecessors used to stare at the candles from the moment he lit them for hours on end. He goes on to explain that simply looking at the chanukah light can combat spiritual malaise, that looking at the chanukah candles has spiritual healing power.
There is something very beautiful in the idea that seeing a mitzvah object has the power to religiously transform us. This approach bespeaks a willingness to b e inspired.
I would like to expand this idea beyond mitzvah objects to the general question of inspiration.
It seems to me that one of the great challenges that we face is that it is very hard to be inspired. It is almost as we have a force field that “protects” us against inspirational moments.
Here are a few examples:
What is our reaction when we see someone praying with great fervor – I mean really getting into it. Many tend to think that the person is over the top, even a little embarrassing.  This is especially so if the person is wearing a black hat – then we really think he is crazy. A defense mechanism kicks in that that blocks us from the realization that this person may really be tapped into something special. Instead of being inspired, or even jealous of that, we tend to get cynical.

What we should do is ask that person what has so inspired them. If our praying is lackluster, we should seek inspiration from those who pray with a sense of purpose.

Another area where we can open our hearts to inspiration is in the ever growing area of women’s participation in orthodox life. There are ever emergent developments including women being ordained on some level to minyanim that maximize women’s participation even as far as participation in the main torah reading and of course the popularity of programs offering women opportunities to study Torah at the highest level. Whether or not one approves of or is comfortable with these development, it is time to stop judging motives and allow ourselves to be inspired. Here is a group of people who actually desire more religion. In the face of people leaving Judaism in droves, this group represents an opposing trend.

Many of these women suffer all sorts of verbal insults, people walking out on them and second guessing their piety. This type of cynicism blocks inspiration. Instead of dismissing it as some fad, we can embrace it, even as many may disagree with the conclusions, as a legitimate desire for religious growth and be personally inspired by it.

A third area from where we should glean inspiration is from people who take on more religious practices. I sense that in the world of morethodoxy the reaction to those of our friends and acquaintances that take on more rigorous halachik practice is one of disregard or worse, disdain.
As an example, consider Lashon Hara. What is our response when someone tells us they would rather not continue the conversation because the talk has become gossip. We may think such a person has gone mad. Maybe we get insulted or feel guilty. Seldom do we feel inspired by this attempt to be more religious.
This attitude is bad for morethodoxy.
This idea of being able to remove blockages to inspiration is part of the chanulah story. After all, one of the miracles of chanukah was uncovering the one jar of oil. It was hidden away from all and then finally revealed.
This is what Chanukah is all about; uncovering what is hidden within us and the ability to look at some event, phenomenon or even person and to become inspired.

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October 13, 2009 | 9:18 am

Now What - Rabbi Barry Gelman

Posted by Rabbi Barry Gelman

Now What….?

Now that all the “bells and whistles” of the high Holidays and Sukkot are gone, what will be of our spiritual journey? There is a lot that attracts us to synagogue during the month of Tishrei. With the excitement of Rosh Hashana, the awe of Yom Kippur and the joy of Sukkot amnd simchat Torah behind us, what will serve as the attraction to shul and renewed Jewish commitment.

I have a radical answer to this question. Judaism.

Morethodoxy should be characterized by passion for Torah and Tefilla. When one is passionate about something, they do not need external factors in order to act. Passion is self starting.

Instilling passion for Torah and Teffila in our community is a difficult task. Perhapos we can start by looking at our brothers and sisters to the right of us. Our ideological differences are real and ultimately they come to the question of what sort of Avodat Hashem – service if God –  is preferred, but there are things we can learn from that community.

Here are the words of Rabbi Aharon Lichtenstein: “Is our commitment to Talmud torah truly as deep as that of the Right, but only modified in practice by the need to pursue other values? Do our students devote as much time and effort to talmud torah, minus only that needed to acquire culture or build a state? Comparisons aside, let us deal with educational issues: What has all the time wasted on television, the inordinate vacations, a system of religious public schools in Israel which shuts down at one or two in the afternoon, to do with culture or Zionism.[1]”

While part Rabbi Lichtenstein’s critique is leveled against the Israeli system, much of what he says rings true for the America community as well.

Morethodoxy needs this type of chshbon hanefesh – soul searching- if we wish to thrive.

The months between Simchat Torah and Chanukah and then from Chanukah to Purim and Pesach are bereft of external attractions to Judaism. Passion for Judaism itself and “its moral beauty and spiritual grace[2]” should be enough to inspire us.

———————————————————————————————————————
[1] By His Light. Addresses by Rabbi Aharon Lichtenstein, pg 242

[2] A Letter In A Scroll.  Rabbi Jonathan Sacks, pg 24

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September 23, 2009 | 10:21 pm

Counteracting Boredom

Posted by Rabba Sara Hurwitz

The Jewish holidays evoke in many a fear of sitting in shul. Again and again. Hours on end.  I have been trying to craft a spiritually uplifting and meaningful prayer experience at my shul,. As I do so, I have been acutely sensitive to the fact that people want that spiritually uplifting and meaningful experience in less than 2 hours.  Balancing the beauty of the High Holiday liturgy, with a need to get through them quickly is a humbling experience.

And yet, perhaps, the driving foundational issue, that keeps people from being glued to their seats is a sense of boredom with Judaism and religious ideals in general.  A few weeks ago, Erica Brown, the scholar-in-residence at the Jewish Federation of Greater Washington wrote an article in the Jewish Week, “Boredom Is So Interesting.” http://www.thejewishweek.com/viewArticle/c55_a16513/Editorial__Opinion/Opinion.html
In it, she proposes that the problem with Judaism is not the rituals, the culture, or history. Judaism remains a rich tradition.  Rather, it is us, the individual who is to blame. She quotes the poet Dylan Thomas, “Something is boring me. I think it’s me.”  When boredom strikes, she says, “it’s time to look in the mirror.”

On Yom Kippur, we will read the story of Jonah and how God called out to him.  But Jonah ran away, trying desperately to escape God’s call by hiding in the deepest recesses of a ship, and then falling into a deep slumber.  Jonah attempted to escape God’s presence. Shun God’s calling. 

Many of us, if we would just open ourselves to the possibility, have a keen spiritual sense; we can sense the presence of God.  The question is, what do we do with that calling. Do we try to run away, unshackle ourselves from the weight and responsibility of a religious call?  Or, do we move towards the calling—like Moses, who beseeched God,  “Show me your glory” (Shemot 33:18), right before God’s presence passed before his face. 

Perhaps we should each challenge ourselves, this Yom Kippur, to think about the reasons that we are drawn to Jewish community, and then think of the reasons that we want to stay away. Is it because we are spiritually numb? Alienated? Feel out of place? Or experience a disconnect with synagogue ritual and liturgy? 

Then consider figuring out how to re-engage.  How each of us can re-invigorate our Judaism to make it both more intellectually and spiritually stimulating. 

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September 22, 2009 | 5:51 am

Out Of Control – Rabbi Barry Gelman

Posted by Rabbi Barry Gelman

This past year has been a very frustrating, scary one for many people. The economic crisis has left many people feeling helpless and out of control. Not only in the realm of the economic crisis, but in many other areas of life, we may feel that we are not in control.

There are some who have put much effort in to raising their children to follow a certain path, yet they choose a different, often a heartbreaking path. As a result, we feel helpless, out of control.In our relationships, especially our marriages, many feel that there is no time to work on a marriage under stress and that our marriages are just sort of limping along.

I spent time talking to my congregation on Rosh Hashana about feeling out of control and at least one spiritually and religiously positive aspect of this feeling. I am happy to share it with you.

Events in life that humble us altogether bad. They supply a needed corrective for a sense of arrogance that leads us to believe that everything is in our control and that we can correct any problem if we only wanted to.

This shocking awareness of our limitations and our helplessness is part of the spirit that Rosh Hashanah seeks to instill in us. On this day do we say: ve’yeda kol pa’ul ki attah pe’alto ve’yavin kol yetzur ki attah yetzarto, “May every existing being know that Thou hast made it; may every creature realize that Thou hast created it.” Spirituality consists in the acknowledgment that we are pa’ul not only Po’el; that we are the objects of events, and not the subjects who determine them. Theologians have called that “Kreatursgefuhl”, the awareness of our creatureliness, of our severe limitations in the face of God and the world. And it is true that we are limited in what we can do — sometimes tragically so. (I gleaned this insight from a Drasha given by Rabbi Normal Lamm)

This idea is the essence of petitional prayer. When we ask God for things it is an admission o need and a call for help.

So the recent crisis, and the unsettled areas of our life, may have a positive impact on our souls as they compel us to realize that we are not all powerful and that there are forces greater than us.

In ancient times, when humanity was ravaged by weather, and disease, humility was in abundance. People felt humbled in the face of those great forces. In our time and society when we able to protect ourselves from weather and fight disease we no longer feel that sense power nor the humility that comes with it.

Perhaps the economy, we are now realizing, is also a powerful force, not always in our control. Not all aspects of human relationships are in our control either. Perhaps our current feelings of helplessness will help us regain our sense of humility.

I think this idea specifically relates to the morethodox as we pride ourselves on our modern sense of self sufficiency and being in control. We consider ourselves part of society that has accomplished so much that we may, at time, loose perspective on what we really can control and who really is in control. While we should not trade away our intense involvement in the world of science, medicine and technology nd business,we should be aware that our successes in those areas come with potentially dangerous spiritual side affects.

We should embrace the lesson of humility that difficulty and distress bring. Humility is a good thing even if it is born from negative experiences.

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September 15, 2009 | 11:19 am

Kavvanot (Points to Consider) For A More Meaningful Rosh Hashana Prayer – Rabbi Barry Gelman

Posted by Rabbi Barry Gelman

For the benefit of morethodoxy readers I am publishing a Kavvanah guide that I will use in my shul this Rosh Hashana. So many are drustrated when the High Holiday prayers are not inspiring. This Kavvanah guide is meant ot help people find inspiration in the High Holiday prayers.

I pray that it is helpful to you.

Shannah Tova,

Barry Gelman

Kavvanot (Points to Consider) For A More Meaningful Rosh Hashana Prayer

The Rosh Hashana davening is challenging in that it is very busy and full of choreography. Some find it difficult to focus and create moments of quiet introspection.

Do not feel rushed to keep up. It is more important to internalize the prayers. One should stop and listen to the shofar when the time comes.

Each section of the Mussaf Amidah focuses on one or two major themes. One of the keys to a meaningful prayer is to spend time focusing on those themes and how they impact our life.

Use this guide during the silent Mussaf Amidah or the repetition of the Mussaf Amidah to help you focus on the prayer themes.  Each section of Mussaf will be briefly described followed by some questions to help us focus on each theme. Each section will end with a quote related to the main theme of that section.

Instead of talking to your neighbor when the service starts to feel too heavy, use this sheet to redirect your thoughts.

Malchiyot – Kingship

This section of the Mussaf service focus on God’s sovereignty of all of humanity. During the recitation of Aleynu it is customary to bow and partially prostrate ourselves as a sign of humility and submission to God.

Ask Yourself

What are some of the barriers to humility and how can I overcome them?

How do I relate to the notion of God as King and submitting to the will of the King?

Aleynu represents humanity’s voluntary acceptance of God’s sovereignty and ability to carry out His will. What does this Divine confidence say about humanity and how can it impact your relationship with God?

“When my eyes focus on my forebears as they stooped in total submissiveness when they confessed their sins before the Almighty, then my absurd pride is shattered…In a moment I return to the dawn of my existence and find myself standing next to my father in the midst of a congregation of Habad Hasidim engrossed in their prayers on the first night of Rosh Hashana. I can feel the unique atmosphere which enveloped these Hasidim as they recited the prayers by which they proclaimed Him their King. Te older Hasidim termed this night the “Coronation Night” as they crowned Him as their King. These poor and downtrodden Jews, who suffered so much durnig their daily existence, were able to experience the enthroning of the Almighty and the true meaning of Kingship prayers of the Rosh Hashana liturgy. (Rabbi Joseph B. Solovetichik as recorded in: The Rav: the world of Rabbi Joseph B. Soloveitchik, Volume 2 By Aaron Rakeffet-Rothkof, pg. 171)

Zichronot – Remembrances

This section of the Mussaf service focuses on Divine Providence, the notion that God cares about the actions of individuals and God’s memory of the merit of the Jews.

Ask Yourself

How does the idea that God cares about what I do impact my moral and religious choices?
 
The liturgy mentions that God remembers Noah’s righteousness: What does this teach us about our relationship with all of humanity?

We ask God to remember only the good stuff: How can we mirror this request of God in our relationships with others?

“The foundation of religion is not the affirmation that God is, but that God is concerned with man and the world; that having created this world, He has not abandoned it, leaving it to its own devices; that He cares about His creation. It is of the essence of biblical religion that God is sufficiently concerned about man to address him; and that God values man enough to render Himself approachable by him.” (Rabbi Eliezer Berkovits, God, Man and History pg. 13)

Shofarot – Sounding of the Shofar

This section of the Mussaf service focuses on the past revelation at Sinai, the anticipated revelation of the Messiah and the revelation of God’s presence in our lives.

Ask Yourself

What is my current connection to the revelation at Sinai? Can I develop a stronger relationship to the Torah of that revelation?
 
How can I cultivate a relationship with God so I can can feel his presence in my life?
 
How can torah study, prayer, moving emotional experiences and mitzvoth serve me in developing a relationship with God?

“Let Us take a loaf of bread. It is the product of climate, soil and the work of the farmer, merchant and baker. It it were our intention to extol the forces that concurred in producing a loaf of bread, we should have to give praise to the sun and the rain, to the soil and to the intelligence of man. However, it is not these we praise before breaking bread. We say, “Blessed be thou, O Lord our God, King of the Universe, who brings forth bread from the earth,” Empirically speaking, would it not be more correct to give credit to the farmer, the merchant and the baker?…

We bless Him who makes possible both nature and civilization. It is not important to dwell each time on what bread is empirically…It is important to dwell each time on what bread is ultimately.” (Rabbi Abraham Joshua Heschel, God In Search Of Man)

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September 4, 2009 | 11:28 am

The Highest and the Lowest –By Rabbi Hyim Shafner

Posted by Rabbi Hyim Shafner

The Rambam writes in the Laws of Tishuvah (return) about this season before the holidays that, “All people should see themselves as half guilty and half meritorious, if they do one sin now they tip themselves and the entire world with them to the side of guilt and cause destruction, if they do one mitzvah they will tip themselves and the whole world with them to the side of merit and will cause for themselves and the world return and saving…Because of this the Jewish people are accustomed during this time of year to give much charity, and increase their kind deeds and mitzvoth. (3:4)” I have always felt that this expressed a beautiful tension within Judaism.  On one side this notion puts a great deal of pressure on each individual, on the other hand each individual is infinitely significant. 

In contrast around this time of Rosh Hashanah and Yom Kippur we may be inclined to see ourselves as sinful and lowly, as nothing.  As we say on Yom Kippur in the viduy (confession), “Dirt am I while alive, certainly in death…”  My favorite High Holiday piut (liturgical poem), which is said on Yom Kippur at the musaf service speaks I think to this dilemma and conflict. 

“Vi’avitah Tihilah” -“You Desire Praise”
“Your awe is upon the angels, who are mighty and exalted, who dwell in beautiful heights.
And You desire praise from those stained with sin, passing shadows who dwell below — and that is Your praise.”

The human is both, a combination of Godly spirit and dirt (Genesis 2:7); the highest and the lowest.  In infinite irony, what God-the-Highest truly desires is the praise of the lowest — humans; and not from our Divine image identity but from our sinful, fleeting, creaturely selves.  Precisely on Yom Kippur, the day on which we are most prone to feeling like sullied failures, do we have the most potential, precisely from our lowness, to meaningfully praise the Highest.

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