The opening plenary of the
recent CAJE (1) day school conference held at Hofstra University at
the end of June, was entitled, "Envisioning the Educated Jew: A Review
of Visions of Jewish Education." The presentations at this session
focused upon the "Visions Project" that was begun by the Mandel
Foundation, in collaboration with the Harvard Philosophy of Education
Research Center, in 1991, and which has now resulted in a volume
entitled Visions of Jewish Education, published by Cambridge
University Press. (2) The project involved enlisting six distinguished
contemporary scholars, (3) each engaged in a different academic
discipline and associated with different Jewish denominations,
to formulate succinct statements regarding their understanding of what
constitutes a proper and meaningful Jewish education. These statements
were then shared with one another as well as with other scholars and
numerous professionals and lay leaders, and revised and amended over a
period of years in light of these manifold discussions. The book that
has resulted not only includes the final statements of these six
individuals, but also analyses and descriptions of the responses that
each of these statements elicited among those with whom they were
shared. A case study where a "Visions" approach was utilized in a
community day school is also included. In my opinion, this book should
not only be read by those who are engaged in providing Jewish
education to their constituencies within a professional context, but
everyone who takes his/her Judaism seriously. We are all both
consumers and providers of Jewish education to ourselves, our
families, our friends, and the members of our communities, and
therefore reading these learned and incisive discussions should
enhance our efforts to engage in Jewish learning. Precisely because of
the variety of backgrounds and interests of the contributors, the
discussions are rich and provocative, leading to much food for thought
and personal reflection, and hopefully more meaningful practice on the
parts of us all.
As could be anticipated,
Dr. Isadore Twersky, ZaTzaL's, contribution to the "Visions Project"
focuses heavily upon the writings of RaMBaM. (4) One aspect of
RaMBaM's approach to understanding Judaism's commandments that
Dr. Twersky emphasizes should be, in his opinion, part and parcel of
all Jewish education from the earliest age throughout one's life, is,
in addition to learning and practicing the tenets of Judaism, we
should engage in attempting to understand the meaning of the
Mitzvot. As an indication of the importance that the RaMBaM attributes
to focusing upon Ta'amei HaMitzvot (the reasons for commandments),
Dr. Twersky calls attention to a passage in the RaMBaM's Igeret Teiman
(the Letter to Yemen):
If he could only fathom the inner intent of the law, he would realize that the essence of the true divine religion lies in the deeper meaning of its positive and negative precepts, every one of which will aid man in his striving after perfection, and remove every impediment to the attainment of excellence. These commands will enable the masses and the elite to acquire moral and intellectual qualities, each according to his ability. (5)
Encouraging us to consider the personal philosophical significance
of the Jewish observances in which we engage, is particularly
relevant to individuals who attempt to live their lives
comprehensively in accordance with Halacha (Jewish law). There are
so many issues that one has to take into consideration when
deciding what to do and how to do it, that little time is left for
contemplation and introspection regarding the objectives which
these practices are intended to help those observing them to
achieve. Of many of us, it could readily be said that we "can't
see the forest for the trees", i.e., are so concerned with
details, that the larger issues that ought to be outcomes of
Mitzva observance, are overlooked. The glaring inconsistencies
that sometimes appear between our ostensible serious religious
practice and the ethical, moral, spiritual and humanitarian
positions that we assume, could, at least in part, be attributed
to a failure to consider the "bigger picture." Since it is so easy
to ignore the philosophical and spiritual implications of a Jewish
lifestyle, this trend can only be countered by modeling such
thinking in the classroom, at home, in the synagogue, and by
devoting at least some time to these issues in our own personal
Tora study.
Now that we have just commemorated the 17th of Tammuz, and we find ourselves in the midst of the "The Three Weeks", (6) a brief exercise that will illustrate how to think philosophically about the practices that Jewish law proscribes during these days will hopefully be informative.
The Shulchan Aruch (7) devotes 12 sections in Orach Chayim, (8)
#549-560, to the topic of the period leading up to Tisha B'Av. The
laws could be generalized as dealing with a progressive state of
mourning and an atmosphere of sadness that becomes increasingly
more intense until the 9th of Av is reached. Different laws
designed to cause different manifestations of mourning and sadness
apply to the days immediately following the 17th of Tammuz, (9)
Rosh Chodesh Av and its aftermath, known as "The Nine Days", (10)
and the weekdays following the Shabbat immediately before Tisha
B'Av, "Shavua SheChal Bo (the week in which it occurs). (11)
Commemorating the destruction of the Temple, however, is not
exclusively relegated to this period of the year. Not only do
other minor fasts-Tzom Gedalya and Asara B'Tevet-also commemorate
various stages in the gradual destruction of the Temples, but in
Orach Chayim, Siman 560, practices designed to commemorate these
tragic events each and every day by giving us additional reminders
that we are expected to be sad, are described. The laws culminate
in 560:5, where the author writes, "It is prohibited for a person
to fill his mouth with laughter in this world." (12)
The philosophical considerations begin when one asks, "To what end is all of this sadness and mourning? Is there a virtue to be sad for its own sake? Is it simply a matter of reenacting what took place on two occasions several thousands of years ago, in the spirit of the Haggada's requirement that everyone see/show him/herself on the night of the Seder as if s/he actually left Egypt? Or is the mood of loss and deprivation that all of these practices are designed to engender, supposed to lead in some other direction?"
For all of the lengthy discussion of what can and cannot be done on the fast days connected to the Churban HaBayit (the destruction of the Temple) as well as during the Three Weeks, there is a singular comment that appears in the Mishna Berura 549:1 #1 that delineates the purpose of such practices, that allows us to finally see "the forest".
And on all of these days, Jews fast because of the troubles that
befell them, in order to awaken the hearts to consider the ways of
REPENTANCE, and that these practices should be a commemoration for
our improper actions and those of our ancestors that were similar
to our actions now, to the point where these actions caused for
them and for us these troubles. By remembering these matters we
will REPENT and improve…Therefore each person is obligated
during these days to take these matters to heart, to contemplate
his/her actions, and to REPENT for those that are less than
proper. Because the most important thing is not the fast (or the
mourning or the sadness)… but one's resultant improved
actions…(13)
While repentance can be a general obligation, as during the period
of the Ten Days of Repentance between Rosh HaShana and Yom
HaKippurim, with each individual delineating for him/herself the
areas that are most in need of improvement, when the need to
engage in Teshuva is connected to specific historical events such
as the destruction of the Temples, the sins that led to these
tragedies should receive special attention, and should occupy a
position of priority when it comes to personal improvement. Such
an approach is certainly the sense of a statement in Talmud
Yerushalmi Yoma 1:1, "They said: Every generation in which it (the
Third Temple) is not built during its days, it is considered as if
that generation was responsible for its destruction." Since
logically, if a specific sin or characteristic of society was
deemed responsible for the Temples' elimination, then if it is our
responsibility to create a climate in which it can be restored, we
have to address those specific sins and characteristics.
In a recent issue of Jewish Action (64:4,
Summer 5764/2004) Ari Zivotovsky, in "What's the Truth about…the
Cause of the Destruction of the Beit HaMikdash?", summarizes the
various iniquities that primary Jewish sources identify as the
catalysts for the Temples' destruction. He acknowledges that while
there are a wide variety of suggestions regarding the specific causes,
the most well-known formulation, as appearing in Yerushalmi Yoma 1:1,
states the following:
We find that the First Temple was destroyed only because they were practicing idolatry, engaging in sexual immorality, and that murder was taking place regularly. The same was true regarding the Second Temple.
R. Yochanan b. Torta said: We find that Shilo was destroyed because
they were disrespectful of the holidays and were profaning the
sacrifices. We find that the First Temple was destroyed only because
they were practicing idolatry, engaging in sexual immorality, and that
murder was taking place regularly. But concerning the Second Temple,
we recognize that they were studying Tora seriously, were careful
about fulfilling Mitzvot and separating tithes, and all manner of good
deeds were being carried out by them. But they excessively loved money
and they hated one another with needless hatred. And it is
apparent that needless hatred is as serious as idolatry, sexual
immorality, and murder. (14)
R. Ze'ira, R. Yaakov bar Acha, and R. Avuna were sitting and said,
that needless hatred is even worse than the other three. After all,
the First was rebuilt, but not the Second. R. Ze'ira said: This
indicates that they repented for the sins leading to the destruction
of the First, but not for the sin that caused the destruction of the
Second. R. Eliezer said: Concerning the First Temple, they admitted
their sin, and therefore their exile was limited; as for the Second
Temple, they may have admitted their sin, but their exile is
unlimited.
Consequently if Sinat Chinam is a major factor in the destruction of the Temples, Ahavat Chinam-the love for one's fellow for no particular reason other than s/he is a human being created in the image of God, should serve as the antidote. However, before we can even turn to Ahavat Chinam, it is necessary to identify and address the instances of Sinat Chinam that we have to strive to eliminate especially during the period when we mourn not only the loss of the Batei Mikdash, but also the Jewish people's improper interpersonal relationships.
Needless hatred can take on many forms. Obviously, when people act spitefully and cruelly towards one another, it is clear that the society that is comprised by such individuals leaves much to be desired. However,
Sinat Chinam can be much more subtle, and we must be on the lookout
for such manifestations of this terrible attribute as well. An example
that many of us encounter in the synagogue on a weekly basis is the
neglect by some of us to pay attention to the prayers that are offered
on behalf of others, e.g., MiShebeirach's (15) and Keil Maleh's. (16,
17) You can be assured that if, Chas VeShalom (Heaven Forbid), someone
is ill or in danger in our own families, we will take prayers on their
behalf very seriously. But are we interested only in ourselves, and in
the loved ones whom we know? Aren't we all expected to be responsible
and caring for one another? In our private prayers, we recite our
requests in the plural to indicate that we are concerned with the
welfare of everyone; why should this be different when public prayers
are being offered? In this year's Dvar Tora for Yom
HaAtzmaut, I
noted that some individuals seem to be reticent about praying for the
welfare of the United States and its servicemen. I received
comments afterwards, particularly from those who serve their country
at great personal sacrifice and risk, that they were upset that some
could be so insensitive and unappreciative of what others, including
fellow Jews, are undertaking for the benefit of all. Similarly, when
prayers are being offered for people, whether deceased or alive,
individuals in need of either remembrance or assistance, it is a
reflection of callousness and Sinat Chinam not to take the time and
commit the attention to praying on all their behalves.
A different form of
Sinat Chinam is raised in an article in The New York Times on July 10,
2004, (A17-19) entitled "Tilting at Windmills: A Crusade Against Rank"
by Julie Salamon. The article describes the thinking of Robert
W. Fuller who has theorized that much of the problems in our world
stems from "rankism" or the bullying behavior of individuals who think
that they are superior. In attempting to illustrate what he means on
an interpersonal level, Fuller is quoted as saying, "We try to sniff
how much power each of us has by asking: 'What do you do? Where do you
go to school? Who's your husband?…It's like trying to find
out…if they're a threat to us or if we can get away with abusing
or exploiting them.'" When we first meet someone, when we
introduce ourselves to someone in shul for the first time, part of the
exchange of information will usually include an inquiry regarding what
"people do". "While this may serve the interests of establishing
common interests and mutual acquaintances, it can also be utilized in
a judgmental fashion, in order to determine whether I want to pursue
this relationship, whether I consider this person "worthy" of my
interest and attention. Granted that in a large community and/or
organization, it is difficult for any one person to develop and
maintain closer relationships with everyone. But should the basis of
our decisions with regard to those who qualify as candidates for the
investment of time and emotion be based primarily on what one "does"?
I have been told directly and indirectly how some members of our
community feel intimidated when having to share their interests and
professional activities because they feel that they may not "measure
up" to the community's "standards". To make a person feel that s/he is
not wanted, that s/he is not good enough, is another case of Sinat
Chinam, something that poisons our community, making it an unpleasant
and unwelcoming place for at least some who wish to make KMS their
primary synagogue.
The commemoration of sadness and mourning during the Three Weeks is not an end in itself. We do this to recognize that we have shortcomings that have had and continue to have serious negative consequences for all of us. Energetically trying to improve ourselves as a whole, and each one of ourselves individually by means of Teshuva and Ma'asim Tovim (good deeds) targeted to mitigate against Sinat Chinam, will go far to make this period not only historically significant, but also spiritually uplifting and productive.
(1) Originally, when this organization was founded, its name was the Coalition for ALTERNATIVES in Jewish Education, reflecting its counterculture orientation. Sessions at the annual CAJE conference would primarily feature sessions that dealt with afternoon and Sunday formal school settings as well as various forms of informal educational contexts. Particularly with this year's second annual day school conference, which is held in addition to a conference that remains true to its original mandate, CAJE now refers to itself as the Coalition for ADVANCEMENTS in Jewish education, appealing to a wider range of interests and specialties.
(2) ed. Seymour Fox, Israel Scheffler, Daniel Marom, 2003.
(3) Isadore Twersky, ZaTzaL, late Professor of Hebrew Literature and Philosophy at Harvard University; Menachem Brinker, Professor of Philosophy and Literature at Hebrew University; Moshe Greenberg, Professor of Bible emeritus at Hebrew University; Michael Meyer, Professor Jewish History at Hebrew Union College-Jewish Institute of Religion; Michael Rosenak, Professor of Jewish Education emeritus at Hebrew University; Israel Scheffler, Professor of Education and Philosophy emeritus at Harvard University and Director of Philosophy of Education Research Center at Harvard University.
(4) Professor Twersky, among his writings, has authored the definitive work on RaMBaM's Mishna Tora, Introduction to the Code of Maimonides (Mishneh Torah), Yale University Press, New Haven, 1980).
(5) Visions of Jewish Education, pp. 50-51.
(6) The period of time between the 17th of Tammuz and the 9th of Av, during which the destructions of the First and Second Temples became progressively more immanent.
(7) The "Set Table"-the Halachic compendium authored by R. Yosef Caro (1488-1575).
(8) Basing himself on the earlier work of R. Yaakov Ba'al HaTurim
(d. @ 1340), entitled the "Turim" (the towers, pillars), R. Yosef Caro
divided all Jewish law into four categories: Orach Chayim (the way of
life-laws of everyday life, e.g., prayer, Shabbat, Yom Tov); Even
HaEzer (the stone of strength-laws dealing with relationships between
men and women, e.g., marriage, divorce, financial guarantees); Choshen
Mishpat (the term for the breast plate worn by the Kohen Gadol in the
Beit HaMikdash-laws dealing with monetary matters, e.g., contracts,
damages, disposal of found objects); and Yoreh De'ah (teaching
knowledge-all other laws, e.g., Kashrut, mourning, family purity,
charity, etc.).
(9) RaMA 551:2 states that marriages are not to take place during this
period. However R. Yosef Karo in 551:2 states that engagements can
take place even during the Nine Days, as long as there is no party
associated with them, the theory being that if one does not become
engaged, someone else may propose to the intended person, thereby
derailing this individual's marriage plans. (The parties could always
be held following Tisha B'Av.) Not getting haircuts and not purchasing
new clothing are other examples of mourning practices during
this period.
(10) R. Yosef Caro in 551:1 lists not entering into litigation
with a non-Jew during this period, since this time of year has been
marked by so much tragedy in Jewish history. One limits the finery
that one wears even on Shabbat. In 551:2 the author prohibits
planting, building or adding on to already existing structures for
reasons other than personal safety. Other restrictions include
consuming meat and wine on days other than Shabbat, laundering
clothing and recreational swimming.
(11) In 551:3 R. Yosef Caro mentions some of the practices listed above in fn. 10; however RaMA on 551:3 states that all of these practices begin with Rosh Chodesh Av, rather than the weekdays immediately leading up to Tisha B'Av.
(12) Mishna Berura #20 appears to associate this Halacha with
something other than mourning for the destruction of the Temples, when
he explains that excessive rejoicing leads one to not perform
Mitzvot. (It would appear that the Chassidic perspective would be just
the opposite!) He goes on to say that the limitation on rejoicing even
applies to a wedding and Purim, something that would appear to
contradict the pronouncement of RaMA in 560:3. Aruch HaShulchan
in Orach Chayim, 550:8 suggests that undisciplined levity could lead
to sexual impropriety, and it is for this reason that the restriction
was formulated, but he too admits that it would appear that this would
be as much a problem while the Temple was standing as afterwards, and
therefore begs the question why it is included among the means by
which the destruction of the Temple is to be commemorated. An
additional caveat that Aruch HaShulchan offers is that this
prohibition is only when one laughs for an extended period in the
company of others.
(13) Even in the more contemporary work of R. Shimon Eider, A Summary of the Halachos of the Three Weeks (Lakewood, NJ, 1978), while the pamphlet is 34 pages long on large format paper, a mere two paragraphs on page 1, essentially containing the same message as that of the Mishna Berura, is all that is devoted to the larger issues at hand.
(14) Since the same result occurred, i.e., the destruction of the Temples.
(15) MiSheBeirach's are made for the sick, for the members of the American and Israeli armies and governments, and for MIA's.
(16) Keil Maleh's are recited when a deceased loved one is being remembered on Shabbat or on Yom Tov. A parallel comment could be made regarding the practice of leaving the synagogue during the recitation of the Yizkor service.
(17) Inadvertently, Gabbaim (those in charge of orchestrating the services) often play into this scenario by reciting the prayers in an undertone and mechanically listing long strings of names. If the purpose of such prayers is to place the power of the Tzibbur (the congregation) behind our supplications, then all have to be able to hear, and considerations of Tircha D'Tzibura (the need for patience and avoiding the imposition of undue hardships on the congregation) have to be factored in so that practice can have maximal spiritual effectiveness.