Re: Ask The Rabbi!!
 

Darf men fergesin der shiktsa...?

If I only knew Yiddish! My grandmother of blessed memory wanted to learn it with me for a while.

Re: Ask The Rabbi!!
 

Well, I don't know Yiddish, but I do know what a shiktsa is :ss

Speaking of Gentile girls who tempt Jewish boys (:r), can a child of a "mixed" marriage between a Jew & non-Jew ever be "recognized" as a Jew by Israel? And is Israel ultimately the desired homeland of all Jews?

Thanks!! BTW, I am really loving this thread! :tu

Re: Ask The Rabbi!!
 

The progeny of a Jewish woman is Jewish, no matter what. A Jewish man who has a child with a non-Jewish woman R"L, the child is not Jewish, and would have to convert to become Jewish.

The State of Israel has no specific holiness attached to it, as it is a completely secular government, who has no bearing in matters of the Torah or Judaism. The LAND of Israel is the homeland of the Jewish people as given by G-d in the Bible (Torah). When Moshiach comes, yes, ALL Jews will return to the Land of Israel.

Glad you really love this thread!! Be well!!

Re: Ask The Rabbi!!
 

What's the translation on that? I recognize "fergesin" (to forget) and "shiktsa" (non-Jewish woman) but am lost on the rest.

When my two Jewish friends were in town I could figure out their Yiddish (much to their chagrin!:D) because I studied German. Now that they've moved away I'm as rusty as a piece of late 70s Detroit iron!

Re: Ask The Rabbi!!
 

Yeah, when I started learning Yiddish and Hebrew, my spanish skills went rusty as well, and I was fluent enough to backpack through rural Mexico.

Re: Ask The Rabbi!!
 

You got that right. Forcing the state of Israel to become "Jewish" makes my stomach turn. Israel will become Jewish when Moshiach comes. Until then, everyone there has to learn to get along; they are all children of Abraham...

Re: Ask The Rabbi!!
 

Glad you agree.
But, let's not get mixed up - the land of Israel is the inheritance of all the Jewish people NOW and forever. It is the land which G-d promised to Avraham, Yitzchak AND Yaakov, so the land belongs to the Jewish people. Sacrificing one foot, CH"V, of the Land of Israel not only endangers Jewish lives, but also Arab lives and affects the entire world.

http://tinyurl.com/nul7vz

Re: Ask The Rabbi!!
 

Who?:confused:

Re: Ask The Rabbi!!
 

sorry. Abraham, Isaac and Jacob - the partiarchs of the Jewish people.

Re: Ask The Rabbi!!
 

:tu I should have recognized at least Jacob. Sounds similar.

Re: Ask The Rabbi!!
 

I am going to meet Pete Johnson tomorrow at my local B&M and pick up some Tat Black Robustos, and it's erev Shabbos. Have a good one.

Re: Ask The Rabbi!!
 

Have a good Shabbos and a good smoke, Rabbi!

Re: Ask The Rabbi!!
 

Thanks!! Be well and enjoy whatcha smokin' :ss

Re: Ask The Rabbi!!
 

Hello, I was wondering if you could please give me some more information about the custom/tradition of wearing the kippah.

Thanks,
Ed

Re: Ask The Rabbi!!
 

Out of 6M people living there, it is roughly 20% Arab and another 20% Russian. And by Russian I mean ethnic Russians, Russian Orthodox. If you travel in Tel Aviv proper these days, all you need is Russian and you can easily get by, I was amazed. 1 million, roughly.
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Not that my Yidish is great, far from it, but SHIKSA is spelled and pronounced without a T unless American Yidish is so different than the one spoken elsewhere.

Re: Ask The Rabbi!!
 

Kippah really just means covering. Yarmulke means awe of the king. Constantly reminding of the One above.

Re: Ask The Rabbi!!
 

I knew that ;). I was wondering more about the history or the reason for wearing one.

Thanks,
Ed

Re: Ask The Rabbi!!
 

Hi Rabbi:

I was raised in the Episcopal church, but in high school, we (my chorus) formed a partnership with the temple across the street. That partnership evolved into a friendship with the cantor. In fact, I wound up being invited to sing for High Holy Days for 15 years with that temple until I moved away.

Please excuse any misspellings in my attempts to transliterate Hebrew.

A couple of questions:

1. There was this one part in one of the services; they would bring up all of the men in the congregation who were of age and had last names like Cohn, Cohen, or Cohan. They referred to them as the "Kohanim" I think. The men would cover their whole faces and heads with their prayer shawls, and many people in the congregation would turn away from the bima. What exactly was going on during this part of the service? Why couldn't they show their faces and why would people turn away?

2. In another service, when they blew the shofar, the rabbi would have various chants in between shofar blasts. One sounded like "te ki ya" and another sounded like "kee ya ga do la." What do these mean?

Thank you for this thread, it is a great read.

PS: The cantor and his brother (who conducted the High Holy Day choir) at the temple always considered me an "honorary Jew." They even picked out a Hebrew name for me: Mordechai. And after 13 years of singing with them, they had a little Bar Mitzvah party for me. It was a great time and they were wonderful people. I miss them.

Re: Ask The Rabbi!!
 

I hope this helps!! :tu
By J. Immanuel Schochet
Introduction - The Basis of All Precepts
Since the days of old it was the Jewish custom to keep the head covered at all times. Thus, the skull cap became a familiar part of the Jew's attire.

Generally, Jews take it for granted that the head should be covered when they find themselves in a holy place, such as the synagogue, or engaged in a sacred occupation, such as the study of the Torah, reciting of prayers, partaking of food1, and the like. Actually, there is not a time in the Jew's life when he is not in the presence of G-d, nor is there any part of his life which is free from the service of G-d.

Shortly before Rabbi Joseph I. Schneersohn, the Lubavitcher Rabbi, of sainted memory, passed away, a question was submitted to him by a prominent Jewish gentleman, regarding the significance of keeping the head covered. The Rabbi's answer, later supplemented by his successor, the present Lubavitcher Rabbi, Rabbi Menachem M. Schneerson, forms the basis of this brief explanation of the practice of covering the head.

The Rabbi of sainted memory prefaces his answer with a reference to the dictum in the Talmud, "Why was the portion of 'Shema' placed before the portion of 'And it shall come to pass, if you will diligently hearken, etc.?' Because one should first accept the yoke of the reign of Heaven and then accept the yoke of the precepts." (Berachoth, 1st Mishnah, ch. 2).

The words of the Mishnah are clear that the Jew's submission to G-d's reign and his acceptance of the precepts must be in a manner and condition of a "yoke," needing fundamentally no intellectual explanation, but only an acknowledgment that that is the decree of G-d's will. To be sure, Jewish scholars, sages and philosophers have written volumes on the meaning and significance of various Mitzvoth. But whatever intellectual reasons may be advanced to explain any particular Mitzvah, they are really immaterial, and by no means do they represent all the real significance of the Mitzvah; for the Mitzvah is essentially a Divine "decree" which is above reason.

In practice we see that those who observe the precepts because they are G-d's commands, decreed by His will - fulfill them faithfully at all times, and in all places; but those who would be guided by "explanation" often fall into error, for the human intellect is limited, while the precepts are given by G-d, whose wisdom is infinite.

The Basis of All Precepts

The prayer of Shema forms the central theme of our morning and evening prayers. The Shema consists of three chapters, taken from the Torah.

In the first portion of the Shema we proclaim the Unity of G-d and His Sovereignty: He is One, the Creator and Lord of the Universe. At the same time we profess our complete and absolute submission to G-d's reign, with a love that is greater and stronger than anything we possess, including our very life.

The second portion of the Shema speaks of G-d's commands, the Mitzvoth: G-d is the Supreme Judge, rewarding the fulfillment of His commands, and warning about eventual retribution for their non-fulfillment.

The third portion has been added for its mentioning of the Mitzvah of Tzitzis and the Liberation from Egypt.

The first two chapters of the Shema form the subject of our discussion.

Our Sages, as quoted in the Rabbi's letter, observe that the order of the first two portions of Shema is not accidental, but is logical and purposeful. It tells us, first of all, that both in the case of our submission to the reign of Heaven and our acceptance of the Mitzvoth, such submission and acceptance must be in a manner similar to a "yoke." Secondly, that the first pre-requisite of observing the precepts and practicing our religion is the acceptance of G-d's Sovereignty with absolute resignation and submission.

In the presence of the Supreme Being we must acknowledge our intellectual incompetence. This idea is conveyed in the expression of "yoke." The analogy is not used to suggest a burden; far from it. It is used in the sense that a) the animal has no idea of what is behind its master's will, b) the animal's absolute submission; c) the yoke is the means of enabling the animal to fulfill its functions.

Our faith is based upon the Divine Revelation and presentation of the Torah at Mount Sinai. We have accepted the Torah in the spirit of "We will do" (first) and (then) "we will understand" (Naase v'nishmo). The latter word, as also in the case of "Shema," does not mean only "hear" or "obey," but also "understand." In other words, we have accepted the practice of our precepts as decrees from the Supreme Master of the Universe in the full realization that our human intellect is limited and cannot grasp the Infinite Wisdom of G-d. We do not know, nor can we know, the full effect of performing the Mitzvoth, what they do to us and for us and to the world around us. Any explanations or significances that may be advanced or attributed to any Mitzvah must be considered as incidental and incomplete.

The scientific method is first to establish the facts and then to seek to explain them. If a satisfactory explanation is found, well and good; if not, the facts still remain valid, even if the secret of their origin has not been discovered.

It is an established fact in Jewish life and experience that where the Jewish precepts, customs, and traditions have been observed with real submission to G-d's Wisdom and Will, in a spirit of humility and simple faith, these precepts, customs, and traditions have been preserved and perpetuated. But where they were not accepted in this spirit, and became subject to intellectual scrutiny in a reckless search for explanation, and accepted because they appealed to reason or fancy, there the very foundations of Judaism were undermined (e.g., during the religious persecutions at the time of the Crusades the Jews of Germany could not be forcibly converted; they died to sanctify G-d’s name (“Al Kidush Hashem”). In Spain, however, where the Inquisition brought to an end a golden era of philosophy and theological research, the religious persecutions led to comparatively numerous conversions).

Moreover, our Sages say, "He who says this tradition is a fine one, and that one is not so good, discredits the Torah (and it will eventually become forgotten to him, Rashi)" (Erubin 64a). We must regard all laws with equal sanctity, for they were all given by the same Lawgiver, and they all come from the same source.

Covering the head has been strictly observed by all Jews2. It is stated in the Talmud that covering the head is associated with Yirath Shomaim (piety). The story is told of a boy who was a kleptomaniac by nature, but by virtue of keeping his head covered always and being extra careful about it, his evil nature did not assert itself. However, when the wind once blew his headgear off, he immediately became the victim of his kleptomania (Talm. B. Sabbath 156b).

One might find many symbolic inferences in the observance of the practice of covering the head, based on the abovementioned statement of our Sages that covering the head is associated with piety. For example, keeping the head covered shows and reminds us always that there is something "above" our heads, and the like. Such interpretations are useful only if, and in so far as, they help to preserve the precept, but must by no means be regarded as the reason for the precept. The basic principle in performing a Mitzvah is the realization that it is the Will and Wisdom of G-d that we perform it.


Some Laws of Covering the Head
(1) One should not walk bare-headed (the distance of) four cubits1.

(2) Nowadays there is an additional prohibition, not only to walk a short distance, but even to sit in the house bare-headed2.

(3) It should be even worn during sleep at night3.

(4) Small children should also be raised to cover their heads4.


A Philosophical Perspective
Headgear is part of man's general attire. It would be helpful first to consider the origin and significance of human attire in general, before discussing the question of covering the head.

According to the opinion of many scientists, human attire is considered to have originated for two reasons: (a) as a protection against climatic conditions (heat, cold, rain, etc.), and subsequently also (b) for decorative purposes.

On closer investigation, however, it would seem that this "scientific" view is highly questionable. Inasmuch as the cradle of the human race was in a place where climatic conditions were ideal, yet clothes were worn in these early days, the weather motive of attire does not hold good.

According to the Torah, clothes had quite a different origin. We are informed by the Torah (Genesis, ch. 3) that when the first human beings, Adam and Eve, were created, they did not require any clothes and "were not ashamed." But after their sin with the Tree of Knowledge, "they knew that they were naked," and prepared themselves clothes to cover their bodies.

This radical change of outlook in the first human beings is explained by Maimonides (Guide, part I, ch. 2). His explanation is quoted in Chabad literature, which throws further light on the subject. Briefly it is this:

Man was created all good, without any evil in him. He had no evil inclinations nor did he know any temptation for physical pleasures. Consequently, all organs and parts of the body were equal to him, each one having to play its part in carrying out man's Divine mission on this earth. In his purity of mind, the feeling of shame was foreign to him. Just as there would be no reason for shame in teaching the Torah to someone, an act which is likened to begetting a child spiritually, so there would be no reason for shame in begetting a child physically, for here, too, man was fulfilling the Divine command of "Be fruitful and multiply." In both cases, indulgence in physical pleasure was ruled out, there being but one consideration: The fulfillment of the Divine Will.

After the sin with the Tree of Knowledge, there was born in man a consciousness of physical pleasure, of which he was not aware before when his spiritual self was absolutely predominant. Good was no longer purely good in his contaminated mind. He saw that certain parts of the body were more directly associated with the sense of physical pleasure. The exposition of those parts of the body now brought forth in him a feeling of shame on two counts: first of all, because these parts of the body were a reminder of the humiliating downfall of man into the power of lust, and secondly, because they were a source of temptation. For these reasons, man felt ashamed of his nakedness and wished to cover his body.

From this point of view, it would appear at first glance that the feeling of shame would certainly not apply to the head, the seat of the intellect, the highest possession of the human being, which distinguishes him from the lower species of animals. For is not the intellect the zenith of the entire creation?

Indeed, the man who thinks that there is nothing higher in the universe than his intellect, would consider it a contradiction to cover his head, the seat of his intellect, his pride and prized possession.

However, the man who believes in G-d has a different conception of man's status. We know that despite man's intellectual prowess, he is a very humble being; we realize that the intellect, unfortunately, far from getting us out of the mire of temptation, often is itself influenced by it, and acts as an accessory. Even he who does not belong to this category, nevertheless experiences shame by reason of the insignificance of even the intellect in the realm of the Divine.

Consequently, not only the lower parts of the body are witnesses of man's downfall, but even the head, which houses the intellect, and perhaps more so. I say "more so," because the failure of the intellect is man's greatest failure. For while an immature child may not be fully responsible for his actions, the mature person has no excuse. So it is with regard to man's faculties themselves: the failure of the highest is the greatest failure.

The more one is conscious of one's intellectual responsibility, the greater must be one's sense of shame at failing to fulfill it. Intellect and knowledge, far from giving the Jew a sense of pride, give him a sense of humility, for they have been given to him by G-d for higher and sacred purposes. In so far as he does not fully live up to these purposes, the average man must always be filled with a sense of shame. Even the righteous man cannot be free from a sense of shame, for, being more fully aware of the presence of G-d, each intellectual step forward brings him closer to the realization how infinitely insignificant is his intellect in the presence of the Infinite. For "the culmination point of knowledge (in the knowledge of G-d) is to realize that we do not know."

Thus, our covering the head always, is a demonstration of our awareness that there is something which is infinitely above our intellect, and symbolizes our humility and sense of shame in the presence of G-d (Yirath Shomaim).







The Kippah (Skullcap)

By Lorne Rozovsky

A kippah (literally: dome) is the Hebrew word for skullcap, also referred to in Yiddish as a yarmulke, or less frequently as a koppel. Jewish law requires men to cover their heads as a sign of respect and reverence for G‑d when praying or speaking G‑d's name while reciting a blessing, during study, and while in a synagogue or yeshiva. This practice has its roots in biblical times, where the priests in the Temple were instructed to cover their heads.

Small children should also be taught to cover their headsTraditionally, Jewish men and boys wear the kippah at all times, a symbol of their awareness of, and submission to, a "higher" entity. There is no requirement either biblically nor explicitly stated in the Talmud that this practice be followed although the practice is noted in the Talmud. Yet, through the ages it became an accepted Jewish custom, which, according to the majority of halachic authorities, makes it mandatory. One should, therefore, not walk or even sit, bareheaded. Small children should also be taught to cover their heads.

Even those who do not wear a head covering at all times, will cover it as a sign of respect when attending religious services such as at a cemetery, a shiva house, or a wedding.

Many Jewish men and boys wear a kippah even while wearing a hat. The rational is that when the hat is removed either for comfort or politeness, the head remains covered.

While most chassidic Jews wear the traditional black kippah, many Jews will wear kippot (plural form of kippah) of various colors or designs. During the High Holidays, many wear white kippot. Some communities have developed kippah designs that are highly intricate works of art. Some of the best known are made by Jewish artisans from Yemen and Georgia, most of whom now live in Israel.

For more on the Kippah, click here and here.

Re: Ask The Rabbi!!
 

Interesting recollections, thanks for sharing. You did a great job of tranliterating! Good memory. :tu
I am also glad you are enjoying the thread!!

1)
When is the Blessing Administered?

By Naftali Silberberg

In the Holy Temple, the Kohanim ascended a platform ("duchan"—thus the origin of the Yiddish term for the Priestly Blessing: "duchening") after the morning sacrificial offerings, and blessed the gathered throngs. With the destruction of the Temple, the blessing is administered in the course of the prayer services, during the chazzan's Repetition of the Amidah. It is necessary for a minyan to be present in order for the Kohanim to administer the Birkat Kohanim.

In Jerusalem, the Birkat Kohanim rite is performed every morning. On days when the Musaf service is recited, the Birkat Kohanim is performed both during Shacharit and Musaf. In all other Israeli cities beside Jerusalem, some (mostly Sephardim) perform Birkat Kohanim every day, while others (mostly Ashkenazim) only on Shabbat.

Birkat Kohanim is a throwback to the priestly Temple service. A Kohen who had imbibed even a small quantity of an intoxicating beverage was barred from performing any Temple service until the drink's effects had worn off. The same rule applies to Birkat Kohanim nowadays, and consequently the blessing is not administered during the afternoon Minchah service, for fear that some Kohanim may have enjoyed an aperitif together with their lunches. On public fast days the Kohanim recite the blessing during Minchah as well.

In the Diaspora

A blessing must be conferred with a joyful heart, hence the prevailing custom in the Diaspora to relegate the Birkat Kohanim to the major holidays. Furthermore, the blessing is only done during the Musaf prayer, when the crowd is happily anticipating their impending "dismissal" from synagogue, when they will be free to go home and celebrate the holiday meal with family and friends. Apparently, true joy cannot be experienced by all until the rabbi's sermon is dispensed with… An exception to this rule is Simchat Torah, when the Birkat Kohanim is done during the Shacharit (morning) services, this because on this joyous day many make kiddush (on alcoholic beverages) before Musaf.

Interestingly, the Birkat Kohanim is also performed on Yom Kippur; when we are joyful because of the atonement granted by G‑d on this holiest of days.

There are conflicting customs whether Birkat Kohanim is administered on a holiday which falls on Shabbat. Chabad custom is to proceed with the blessing as usual.

Role of the Congregation

By Naftali Silberberg

It is customary for the congregation to stand for the duration of the Birkat Kohanim, out of respect for the Divine Presence which graces the occasion.

Only those standing in front of the Kohanim are included in the blessing. In synagogues where seats directly abut the eastern wall of the sanctuary (this is especially common with the rabbi's or chazzan's place), their occupants should move back several paces for the Birkat Kohanim, so that they do not stand behind the Kohanim. (The chazzan should move back before starting the Repetition of the Amidah.)

The Blessing

By Naftali Silberberg

This article discusses the function of the Kohanim. Click here for the congregation's participatory role in the blessing.

Calling Upon the Kohanim

The chazzan silently recites the prayer which precedes the Birkat Kohanim ("Our G‑d and G‑d of our fathers, bless us with the threefold [Priestly] Blessing…"), until he reaches the word "Kohanim"—which he calls out loud; officially summoning the Kohanim to discharge their priestly duty. The chazzan then silently says, "Am kedoshecha ka'amur."

At this point, the Kohanim begin incanting a blessing, thanking G‑d for "sanctifying us with Aaron's sanctity and commanding us to bless His nation Israel with love."

(If there's only one Kohen present, the chazzan does not say "Kohanim" – the plural form of Kohen – aloud, rather he says the entire prepatory prayer silently, and the Kohen begins saying the blessing on his own.)

While reciting the blessing, the Kohanim – who are facing the Ark – rotate themselves clockwise to face the congregation by the time they conclude the blessing.

Raised Hands

Immediately after the blessing, the Kohanim lift their hands beneath their tallits—shoulder-high, palms outstretched and facing downwards. The right hand should be slightly more elevated than the left one.

The fingers are positioned in a manner which leaves five "windows" through which G‑d's blessings flow to the congregation. The general idea is to separate each hand into three "sections"—leaving spaces on each hand between the thumb and index finger, and between the middle and ring finger. The fifth space is completed by the way the two thumbs are configured together. There are different traditions regarding this configuration—Kohanim should consult with their father or rabbi to determine their family/community tradition in this matter.

Sephardim have a completely different tradition. They raise their hands above their heads and separate all their fingers.

The Kohanim should not gaze at their hands during the Birkat Kohanim.

The Chazzan Leads

The chazzan then leads the Kohanim in the Birkat Kohanim. He recites aloud the fifteen words of the blessing:

'May G‑d bless you and guard you.
'May G‑d shine His countenance upon you and be gracious to you.
'May G‑d turn His countenance toward you and grant you peace.'" (Numbers 6:24-26)

The Hebrew words are:

Yivarechecha
Adonai
viyishmirecha

Ya'er
Adonai
panav
elecha
veechuneka

Yeesa
Adonai
panav
elecha
viyasem
lecha
shalom

The Kohanim repeat after the chazzan word-for-word. The Kohanim must chant the words of the Birkat Kohanim in a loud voice—but not a shout. It is traditional in many communities for the Kohanim to precede each word with a short melody. The Kohanim must wait for the chazzan to completely conclude saying a word before repeating it.

After the conclusion of the Birkat Kohanim, the Kohanim remain facing the congregation until the chazzan begins the Sim Shalom blessing. At this point they turn around – clockwise again – and only when they are once again facing the Ark may they bring down their outstretched hands.

While the chazzan recites the Sim Shalom, the Kohanim recite a short prayer, "informing" G‑d that they had complied with His command to administer the Priestly Blessing, and now He must do as He has promised—"Look down from Your holy Heavenly Abode and bless Your people and the Land which You have given us…"
Ideally, the Kohen should conclude this prayer as the chazzan finishes the Sim Shalom blessing—allowing the congregation to respond "Amen" to both prayers simultaneously.

The Kohanim remain at the front of the sanctuary until the conclusion of the kaddish which immediately follows the Repetition of the Musaf Amidah. They then (put on their shoes) and file back to their places.

The congregation should face the Kohanim as they are being blessed – it isn't respectful to turn one's back (or side) to a blessing – but should not gaze at them. The men customarily cover their heads and faces with their tallit. Young children join their fathers beneath the tallit, which makes for a memorable childhood experience.

The congregation listens attentively and responds "Amen" to the Kohanim's preliminary blessing, and at the conclusion of each of the three verses of the Birkat Kohanim. The congregation should wait until the Kohanim have completely ennunciated the final word of the verse before responding with Amen.

According to Chabad custom, the members of the congregation move their heads "in synch" with the words of the Birkat Kohanim. When the Kohanim say the first word, "yivarechecha," they face forward; next word, "Hashem," they turn their head to the right; next word, "viyishmerecha," forward; next word, "ya'er," head to left, etc. (Forward, right, forward, left, forward, right, forward, left, etc.)

Congregation's Prayer

While the Kohanim sing the melody before the final three words of the Birkat Kohanim, the congregation recites a prayer requesting the "healing" of all their negative dreams.

After the Birkat Kohanim, with faces still covered by the tallit, the congregation silently recites the short Adir bamarom prayer.

As the Kohanim file back to their places, it is customary for the congregation to appreciatively acknowledge their blessing with the traditional salutation: "Yasher koach!"



2) Listening To The Sound Of The Shofar

How many times must one hear the shofar sounded on Rosh Hashanah? One must hear it nine times, for the Torah uses the word teruah [a shofar sound] three times in reference to Rosh Hashanah and each teruah sound is preceded and followed by a tekiah sound.

Now, concerning the teruah to which the Torah refers, doubt has arisen, over the ages, as to which sound is intended: whether it is a wailing tone, such as women cry among themselves when they lament; or a kind of sigh, such as one might repeatedly emit in a state of acute sorrow; or if it is a combination of both a sighing and a wailing tone. For such is the way of one who feels great sorrow and anxiety: he first sighs, and then laments.

Therefore we sound all three of these shofar tones, and to differentiate between them we call the wailing sound teruah and the sighing sound shevarim, and the combination of the two shevarim-teruah. In order to resolve all doubt as to the original teruah sound, we sound all three possibilities, each preceded and followed by the straight tekiah.

The order of the shofar sounding is therefore as follows:

After reciting the appropriate blessings, a tekiah is sounded, followed by shevarim, a teruah, and then another tekiah.

This order is followed three times, for a total of twelve sounds [six tekiot, three shevarim and three teruot]. Then another tekiah is sounded, followed by a shevarim, and then another tekiah. This order is also followed three times, for a total of nine sounds. Then, another tekiah is sounded followed by a teruah, and then another tekiah.

Again, this order is followed three times, for a total of nine sounds. Altogether, thirty sounds are made. This order of shofar sounds is referred to as the tekiot d'meyushav - the tekiot sounded when the people may either stand or remain seated. While the person sounding the shofar is required to stand, the congregation may remain seated since they have not yet begun Musaf. Nonetheless, it is customary to stand when the shofar is sounded.

During Musaf, there is an additional requirement to sound the shofar when reciting the blessings of malchuyot - our recognition of G-d's sovereignty, zichronot - when we remind ourselves of G-d's providence, and shofarot - when we refer to the sounding of the shofar. These are referred to as the tekiot d'me'umad - the sounding of the shofar while standing, because the shofar is sounded during the Amidah prayer, which is said while the congregation is standing.

The custom in some congregations is to sound the shofar during the silent Amidah, while others do so only during the cantors repetition.

The sound of the shofar is produced by the breath of the heart in a simple tone, without combinations of letters (as in speech), and this indicates the innermost point of the heart. Therefore it is called “tekiah”-a word also used for pounding in a stake-for this point is “sunk” in the heart in a manner of utmost simplicity, without the possibility of being compounded with intellect and knowledge, let alone being revealed in speech and letters. A person emits such a cry in a simple voice, from the depths of the heart, quite beyond intellect.

There are two types of cries: the cry of a voice and the cry of the heart. The cry of a voice comes from the intellect, as in the case of a person who meditates on the greatness of the Creator, is overcome, and cries in a loud, simple voice. This cry is external, like the cry that comes from seeing something new. The cry of the heart, on the other hand, is the “inner cry that is not heard.”

When the heart is overwhelmed by love or an idea, the innermost point of the heart, higher than intellect, is evoked, and this point is expressed in the cry of the heart.

Re: Ask The Rabbi!!
 

Man you've been busy in the last two posts! Excellent! Keep the Rav Working hard!!

:tu

Re: Ask The Rabbi!!
 

Thanks Rabbi! :tu

Re: Ask The Rabbi!!
 

Whoa... those two posts were my 501st & 502nd, didn't even realize that I passed the 500 mark, I guess I was lovin' answering the questions!!

500 posts and not on 'roids! 500 home runs doesn't mean what it used to... :r

I guess I kinda just celebrated with a Tat Black Robusto from a 3 pack my friend gave me at the Pete Johnson event on LI. Delish! :ss
Pete was nice enough to kick me down a black-on-black Tatuaje baseball hat to go with my Rabbinic attire :banger.

I think 500 posts isn't so much on this wonderful place CA, especially from someone with an Oct 08 join (box) date, so I was kinda in from the beginning. But this thread definitely has kept me posting and I only try to post about what I (think I) know about and what I want to know more about, so I keep it meaningful. CA is a wonderful forum.



Glad you guys are enjoying this thread, keep 'em coming and all the best.

Re: Ask The Rabbi!!
 

Here's one that's always been on my mind:

Do you consider Jews as an ethnic group?

Whenever I bring up my ethnicity I say that I am Jewish and Russian (my father is an ethnic Russian), but most people are quick to point out that 'Jewish' is not an ethnicity.

I know it was the law in the Soviet Union(both my Soviet birth certificate and passport say my ethnicity is Jewish) and is still common in the former USSR . Over the last year I've travelled to Russia and have recently returned from a trip to Ukraine, Belarus, the Baltic countries as well as Poland and Germany and have found Jews are still considered as an ethnic group in the former USSR (I'm not aware of the national or legal definition of ethnicity in these countries).

Thanks,
Ed

Re: Ask The Rabbi!!
 

Jews and Judaism are the most unique in the world, for various reasons, but we are a Religion, Culture, Ethnicity, Race, Nationality, Philosphical Movement etc. etc. all in one, while simultaneously we are non of those, ie. non of those categories define who/what we are. We are Jewish even if G-d forbid, we don't have homeland, in fact we have been in exile most of our existance. We are Jewish without the customs that most would define as Jewish culture/ethnicity - yarmulkes, beards, gefilte fish etc. We are Jewish even if we can't read Hebrew in the Torah. We are Jewish even if we don't know it!!! Wow...

From a secular perspective on race/ethnicity... I was an Anthropology major in college and learned extensively about the question you pose in regards to humanity on a whole. Scientificly, there really is no such thing as race/ethnicity. Since there are no real absolutes to define it. Sociologists, Govenments, Institutions and Historians like to have some qualification or term to define a given group of people by "race", but it really doesn't exist. It was convenient. Notice I used the past tense, because as we see in the modern world, the categorization of people by race/ethnicity has all but failed due to the blurring of national, familial and regional boundaries.

Race/ethnicity doesn't have an absolute defining principle, for instance as to what makes a Jew, a Jew.
A Jew is Jewish if his/her mother is Jewish, and her mother's mother's mother's mother was Jewish. This is the defining principle of what makes a Jew who he/she is, and there is nothing that can change that.
So I can't really say if being Jewish is an ethnicity, because in truth, the term is somewhat useless. (*unless you are trying to get a Russian passport :D) If pushed to the wall, YES Jewish is an ethnicity and a whole lot more...
Hope this helps.

Re: Ask The Rabbi!!
 

Dude, for a Jewish-Russian Horse, you have some good questions!!:wo

Re: Ask The Rabbi!!
 

Thanks for the input! :tu

Re: Ask The Rabbi!!
 

LOL, while we're at it:

Since tobacco wasn't introduced to the Old world until the 16th to 17th centuries, I'm guessing neither the Talmud, Torah, or Old Testament really reference it.

However, are there any other laws, customs, or traditions that pertain to the use of tobacco?

Thanks,
Ed

Re: Ask The Rabbi!!
 

There are different references for smoking and use of different herbs, especially for the incense in the Temple etc.

Many great Rabbi's have smoked and snuffed. Even my avatar of Rabbi Chaim Hager of Ottynia, who I just google image searched to get an avatar of a cool chassidic cigar smoker, is an example. I really don't know much about him. It is said that the smoking of Tzaddikim, completely righteous people, is different than that of the average person. So much so that it is equated with the rising of the smoke of the incense in the Holy Temple.

Many Rebbeim smoked, and many ceased smoking once it was prescibed as detrimental to health. Many have since asked their followers to stop smoking, at least until age 20. This is most probably for cigarette smokers, as there are very few, though noteworthy orthodox cigar smokers. I have many prominent friends within the the Chassidic community who smoke cigars regularly, most tend towards Cubans, Monte's mostly, though some of us young'uns love the Tatuaje, Padron, and DPG of the world. I really enjoy the relaxation and mental focus a cigar brings before or while learning Torah, in addition to the tastes etc.

Here is a very cool story related by the Lubavitcher Rebbe about the Alter Rebbe who founded the Chabad movement.

Without Breaking Anything
The Alter Rebbe owned a silver snuff box which lacked a lid. The reason is that the lid was shining silver, and so the Alter Rebbe would use it as a mirror to see that his head tefillin were properly positioned.
This matter was once discussed in the presence of the Tzemach Tzedek. When it was said that the Alter Rebbe broke the lid off his snuff box, the Tzemach Tzedek objected, saying "My grandfather did not break things. He did not break himself, nor did he break other things." Rather, the Tzemach Tzedek explained, there was probably a thin shaft connecting the lid to the snuff box, and his grandfather simply removed the shaft.[78]

The Tzemach Tzedek was absolutely positive that the Alter Rebbe had not broken the lid. As he stated, he knew his grandfather would not break even an inanimate object.

All the stories about tzaddikim serve as directives for us in our Divine service. The above story teaches that without breaking anything -- not oneself, not others, not even an inanimate object -- it is possible to obtain an article that enables one to adjust one's tefillin, the intent of tefillin being to subjugate one's heart and mind to G-d.[79]

What is the symbolic meaning? That we do not have to break ourselves in order to subjugate our minds and hearts to G-dliness. All that is necessary is to remove the shaft which ties the G-dly soul to the animal soul.

For there are times when the animal soul approaches the G-dly soul and tries to convince it to do something other than what is mandated by the subjugation of heart and mind. The animal soul will say: "Don't worry, what I'm offering you is within the realm of holiness."[80] At that time, the connection between the two must cease.

A person must know clearly which advice comes from the G-dly soul, and which advice comes from the animal soul. Only when one has the proper understanding -- "the freedom from foolishness"[81] -- is it possible to adjust one's tefillin, subjugating one's heart and mind to G-d. And this will cause "all the nations of the earth (including the gentile within each person, and the gentile nations at large) to see and fear you."[82]

Re: Ask The Rabbi!!
 

thanks for the info!:tu

Re: Ask The Rabbi!!
 

:dance::wo:banger

Re: Ask The Rabbi!!
 

Send A Prayer Petition


The eve of June 24, through Thursday, June 25th, marks fifteen years since the passing of the Rebbe, Rabbi Menachem M. Schneerson, of righteous memory. Traditionally, this is a day for reflection, learning, prayer, re-commitment and, above all, positive action. (Click here for more on this.)

Additionally, the date of a righteous person's passing is a particularly auspicious time for G-d to hear our prayers, particularly those recited at the resting place of the departed tzaddik (righteous person). In keeping with the age-old tradition of writing prayer petitions at our holiest sites, it is also customary to send written notes to the Rebbe's resting place for intercession On High for blessings large and small, in matters both material and spiritual.

For more than fifty years, the Rebbe received hundreds of letters every day at his office in "770" Eastern Parkway. People of every background, occupation and level of observance would turn to the Rebbe with their spiritual and material concerns and requests for blessing.

Today, people continue to send letters to be placed at the Rebbe's Ohel for blessing and guidance.

One's letter can be written in any language. When referring to one's own self or mentioning someone else's name in a letter, one should always include the name and mother's name (e.g. Isaac the son of Sarah). It is preferable to use one's Hebrew name. It is customary that Gentiles use their father's name.

There is no specific heading required for the letter.

Fax number: (718) 723-4444

E-mail address: ohel@ohelchabad.org

Online form: http://www.ohelchabad.org/templates/...ter-Online.htm


Mailing Address:
226-20 Francis Lewis Boulevard
Cambria Heights, NY 11411

Telephone number: (718) 723-4545

The letters are brought to the Ohel shortly after their receipt.



The Rebbe
A brief biography


The Lubavitcher Rebbe, Rabbi Menachem M. Schneerson of righteous memory (1902-1994), the seventh leader in the Chabad-Lubavitch dynasty, is considered to have been the most phenomenal Jewish personality of modern times. To hundreds of thousands of followers and millions of sympathizers and admirers around the world, he was -- and still is, despite his passing -- "the Rebbe," undoubtedly, the one individual more than any other singularly responsible for stirring the conscience and spiritual awakening of world Jewry.

The Rebbe was born in 1902, on the 11th day of Nissan, in Nikolaev, Russia, to the renowned kabbalist, talmudic scholar and leader Rabbi Levi Yitzchak and Rebbetzin Chana Schneerson. Rebbetzin Chana (1880-1964) was known for her erudition, kindness and extraordinary accessibility. Her courage and ingenuity became legend when during her husband's exile by the Soviets to a remote village in Asian Russia she labored to make inks from herbs she gathered in the fields -- so that Rabbi Levi Yitzchak could continue writing his commentary on kabbalah and other Torah-subjects. The Rebbe was named after his great-grandfather, the third Rebbe, Rabbi Menachem Mendel of Lubavitch, with whom he later shared many characteristics.

To Save a Life: There is a story told about the Rebbe's early life that seems to be almost symbolic of everything that was to follow. When he was nine years old, the young Menachem Mendel courageously dove into the Black Sea and saved the life of a little boy who had fallen from the deck of a moored ship. That sense of "other lives in danger" seems to have dominated his consciousness; of Jews drowning in assimilation, ignorance or alienation--and no one hearing their cries for help: Jews on campus, in isolated communities, under repressive regimes. From early childhood he displayed a prodigious mental acuity. By the time he reached his Bar Mitzvah, the Rebbe was considered an illuy, a Torah prodigy. He spent his teen years immersed in the study of Torah.

Marriage in Warsaw: In 1929 Rabbi Menachem Mendel married the sixth Rebbe's daughter, Rebbetzin Chaya Mushka, in Warsaw. (The Rebbetzin, born in 1901, was chosen by her father, the sixth Rebbe, to accompany him in his forced exile to Kostroma in 1927. For sixty years she was the Rebbe's life partner; she passed away on 22 Sh'vat in 1988.) He later studied in the University of Berlin and then at the Sorbonne in Paris. It may have been in these years that his formidable knowledge of mathematics and the sciences began to blossom.

Arrival in the U.S.A.: On Monday, Sivan 28, 5701 (June 23, 1941) the Rebbe and the Rebbetzin arrived in the United States, having been miraculously rescued, by the grace of Almighty G‑d, from the European holocaust. The Rebbe's arrival marked the launching of sweeping new efforts in bolstering and disseminating Torah and Judaism in general, and Chassidic teachings in particular, through the establishment of three central Lubavitch organizations under the Rebbe's leadership: Merkos L'Inyonei Chinuch ("Central Organization For Jewish Education"), Kehot Publication Society, and Machne Israel, a social services agency. Shortly after his arrival, per his father-in-law's urging, the Rebbe began publishing his notations to various Chassidic and kabbalistic treatises, as well as a wide range of response on Torah subjects. With publication of these works his genius was soon recognized by scholars throughout the world.

Leadership: After the passing of his father-in-law, Rabbi Yosef Yitzchak Schneersohn, in 1950, Rabbi Menachem M. Schneerson reluctantly ascended to the leadership of the Lubavitch movement, whose headquarters at 770 Eastern Parkway in Brooklyn, New York. Soon Lubavitch institutions and activities took on new dimensions. The outreaching philosophy of Chabad-Lubavitch was translated into ever greater action, as Lubavitch centers and Chabad Houses were opened in dozens of cities and university campuses around the world.

Passing: On Monday afternoon (March 2, 1992), while praying at the gravesite of his father-in-law and predecessor, the Rebbe suffered a stroke that paralyzed his right side and, most devastatingly, robbed him of the ability to speak.

Two years and three months later, the Rebbe passed away in the early morning hours of the 3rd of the Hebrew month of Tammuz, in the year 5754 from creation (June, 12 1994), orphaning a generation.

Uniqueness: With the Rebbe's teachings propelling them and his example serving as a beacon to emulate, Lubavitch has rapidly grown to be a worldwide presence, and all its various activities are stamped with his vision. Small wonder then, that many ask, "What is it about his leadership that was -- and, in so many ways, still is -- so unique? Why do leading personalities of the day maintain such profound respect and admiration for him?"

Past, Present and Future: Many leaders recognize the need of the moment and respond with courage and directions. This is their forte -- and an admirable one. Others, though their strength may not lie in "instant response" to current problems, are blessed with the ability of perceptive foresight -- knowing what tomorrow will bring and how to best prepare. Still other leaders excel in yet a third distinct area, possessing a keen sense of history and tradition; their advice and leadership is molded by a great sensitivity to the past.

But one who possessed all three qualities was truly unique, standing alone in leadership. Such was the Lubavitcher Rebbe -- the inspiration and driving force behind the success of Lubavitch today. Radiating a keen sense of urgency, he demanded much from his followers, and even more from himself. The Rebbe led, above else, by example.

Initiation, Not Reaction: He was a rare blend of prophetic visionary and pragmatic leader, synthesizing deep insight into the present needs of the Jewish people with a breadth of vision for its future. In a sense, he charted the course of Jewish history -- initiating, in addition to reacting to, current events. The Rebbe was guided by inspired insight and foresight in combination with encyclopedic scholarship, and all his pronouncements and undertakings were, first and foremost, rooted in our Holy Torah. Time and again, what was clear to him at the outset became obvious to other leaders with hindsight, decades later.

Everyone's Unique Role: From the moment the Rebbe arrived in America in 1941, his brilliance at addressing himself to the following ideal became apparent: He would not acknowledge division or separation. Every Jew -- indeed every human being -- has a unique role to play in the greater scheme of things and is an integral part of the tapestry of G‑d's creation.

For nearly five of the most critical decades in recent history, the Rebbe's goal to reach out to every corner of the world with love and concern has unfolded dramatically. No sector of the community has been excluded -- young and old; men and women; leader and layman; scholar and laborer; student and teacher; children, and even infants.

He had an uncanny ability to meet everyone at their own level -- he advised Heads of State on matters of national and international importance, explored with professionals the complexities in their own fields of expertise, and spoke to small children with warm words and a fatherly smile.

"Actualize Your Potential!" With extraordinary insight, he perceived the wealth of potential in each person. His inspiration, now accessible through his writings and videos, boosts the individual's self-perception, ignites his awareness of that hidden wealth and motivates a desire to fulfill his potential. In the same way, many a community has been transformed by the Rebbe's message, and been given -- directly or indirectly -- a new sense of purpose and confidence. In each case the same strong, if subtle, message is imparted: "You are Divinely gifted with enormous strength and energy -- actualize it!"

Re: Ask The Rabbi!!
 

The Three Weeks - Overview

For eight hundred and thirty years there stood an edifice upon a Jerusalem hilltop which served as the point of contact between heaven and earth. So central was this edifice to the relationship between man and G-d that nearly two-thirds of the mitzvot are contingent upon its existence. Its destruction is regarded as the greatest tragedy of our history, and its rebuilding will mark the ultimate redemption-the restoration of harmony within G-d's creation and between G-d and His creation.


"But there is more to the Three Weeks than fasting and lamentation. The prophet describes the fasts as "days of goodwill before G-d"-days of opportunity to exploit the failings of the past as the impetus for a renewed and even deeper bond with G-d."
A full three weeks of our year-the three weeks "between the strictures" of Tammuz 17 and Av 9-are designated as a time of mourning over the destruction of the Holy Temple and the resultant galut-physical exile and spiritual displacement-in which we still find ourselves.

On Tammuz 17 of the year 3829 from creation (69 CE), the walls of Jerusalem were breached by the armies of Rome; three weeks later, on the 9th of Av, the Holy Temple was set aflame. Av 9 is also the date of the First Temple's destruction by the Babylonians in 3339 (423 BCE), after the Temple service was disrupted on Tammuz 17 (the breaching of Jerusalem's walls at the time of the first destruction was on Tammuz 9). These dates had already been the scene of tragic events in the very first generation of our nationhood: Tammuz 17 was the day Moses smashed the Tablets of the Covenant upon beholding Israel's worship of the Golden Calf; Av 9 was the day that G-d decreed that the generation of the Exodus shall die out in the desert, after they refused to proceed to the Holy Land in wake of the Spies' demoralizing report. In these events lay the seeds of a breakdown in the relationship between G-d and Israel-a breakdown which reached its nadir in the destruction of the Temple.

Tammuz 17 is a fastday, on which we refrain from eating and drinking from dawn to nightfall. Av 9 (Tishah B'Av) is a more stringent fast: it commences at sunset of the previous evening, and additional pleasures (washing, anointing, wearing leather shoes, and marital relations) are also proscribed. On Tishah B'Av we gather in the synagogue to read the Book of Lamentations composed by Jeremiah and kinot (elegies) on the Destruction and Exile.

During the Three Weeks we read the "Three of Rebuke"-three weekly readings from the Prophets which prophesy the Destruction, describe the sins which caused it, and admonish us to repent our ways. During the Three Weeks, no weddings or other joyous events are held; like mourners, we do not cut our hair or purchase new clothes. Additional mourning practices are assumed during the "Nine Days" beginning on Av 1, such as refraining from eating meat, drinking wine and enjoying music.

But there is more to the Three Weeks than fasting and lamentation. The prophet describes the fasts as "days of goodwill before G-d"-days of opportunity to exploit the failings of the past as the impetus for a renewed and even deeper bond with G-d. A sense of purification accompanies the fasting, a promise of redemption pervades the mourning, and a current of joy underlies the sadness. The Ninth of Av, say our sages, is not only the day of the Temple's destruction-it is also the birthday of Moshiach. The "Three of Rebuke" are thus followed by "Seven of Consolation"-seven weekly readings describing the future redemption and the rebuilding of the marriage of G-d and Israel.

Re: Ask The Rabbi!!
 

BTW, many were interested in www.noahide.org - it is again up and running with a beautiful new website!!!

www.noahide.org:dance:

Re: Ask The Rabbi!!
 

Here's a question. What are your thoughts on Hebrew National Franks? Good or would you recommend any other Kosher dogs?

Re: Ask The Rabbi!!
 

good question. one that was addressed on the "where my jew's at?" thread at length.

In a blind taste test of some kosher hotdogs Shor HaBor won HANDS DOWN!! even non-kosher hot dog lovers found them superior to their favorite brands.

I happen to agree, Shor HaBor is superior in every way. The flavor is phenomenal. They are also made without hormone etc. bad-for you meat.

There are also a new brand of Organic hotDog by Wise Kosher that don't taste like hotdog, more like delicious seasoned sausage, that are delicious and healthy - just meat and spices.

If you are ever in Los Angeles, go to Jeff's Sausage Co., a Glatt Kosher spot in beverly hills - phenomenal!! If you can ever corner Jeff himself and have him give you a breakdown of his meat pickling, koshering, sausage making, drying etc. processes you will learn something and tastes some of the most crazy delicious meats ever. His dried and wet sausages, hot dogs, homeade hamburgers etc. are amazing:dance:

Re: Ask The Rabbi!!
 

Rav, forgive me for being oblivious, but: Why were you just fasting a couple days ago?

Re: Ask The Rabbi!!
 

good question!!

yesterday was 17 tammuz the beginning of the three weeks until 9 Av - tisha b'av.

see a couple of posts ago #333 for the whole breakdown

Re: Ask The Rabbi!!
 

Good to know! I almost forgot when Tisha b'av was this year!

Re: Ask The Rabbi!!
 

Thanks for the info, Rabbi. Good stuff here.

Two questions:

1. Now, the Jewish belief is our body is not our own to desecrate. No tatoos, etc. So why is it that circumcision is not viewed as such? The body is being altered. Also, wouldn't smoking and drinking, ways to potentially harm or change the body, be viewed in the same light.

2. A few months ago I saw mom, dad, and son at Costco. Dad was late 50s, son, probably 16-18. Both were wearing kippahs. Probably a lot of Jewish folks in Charleston, but I've never seen them wearing the tradition hat. Think they just came from a pary, celebration, or something else? I guess some people wear them all the time, but in the deep South, it's kind of rare.

Re: Ask The Rabbi!!
 

That addy isn't working. Try this one.

http://www.noahide.com/index.htm

Re: Ask The Rabbi!!
 

Rabbi - I'm wondering about other Jewish fasting traditions. Other than fasting on certain holy days, are there guidelines for how many times per year and how many days a fast lasts?

Re: Ask The Rabbi!!
 

www.noahide.org - works fine for me with a beautiful new website!!!

Re: Ask The Rabbi!!
 

Rabbi, I'm Roman Catholic and my Girlfriend is Reform Jewish. How does the Jewish Faith view such an interfaith marriage when we start heading that way?
Posted via Mobile Device

Re: Ask The Rabbi!!
 

Typically we do not fast except for the prescibed days.
The fast is either 25 hrs or starts from the morning until evening (when 3 stars appear in the sky), depending on which fast day.

Here's a list:
Yom Kippur 10 Tishrei

First of Nisan: the sons of Aaron were destroyed in the Tabernacle.

Seventeenth of Tammuz: the tablets were broken; the regular daily sacrifice ceased; Apostemus burned the Law, and introduced an idol into the holy place; the breaking into the city by the Romans (Ta'an. 28b).

Ninth of Ab: it was decreed that Jews who went out of Egypt should not enter Palestine; the Temple was destroyed for the first and the second time; Bether was conquered, and Jerusalem plowed over with a plowshare

Third of Tishri: Gedaliah and his associates were assassinated in Mizpah (II Kings xxv. 25).


Tenth of Ṭebet: the siege of Jerusalem by Nebuchadnezzar began (II Kings xxv. 1; Jer. lii. 4).

Re: Ask The Rabbi!!
 

PM me.

Re: Ask The Rabbi!!
 

Re: Ask The Rabbi!!
 

Under what circumstances is violence tolerated? Self defense?

Re: Ask The Rabbi!!
 

I'll throw my hand in on this one since I'm a Reform Jew and mrsreindeer is Christian (her mom was raised Mormon, dad raised Catholic but are both now Christian). Now, I'm less spiritually Jewish and more culturally so, as a lot of the modern members of the Tribe are these days....not quite sure why that is but I think, as a whole, a lot of folks (not just Jews) are finding less and less time in their lives to devote to religion and spirituality (myself included, and it's kinda sad, I guess but I haven't done anything to change it nor do I really care at this point in time.....i.e. much too busy with other things that are taking priority).

Mrsreindeer still holds it over my head to this day (not really, she jokes about it)....that on our first date (since she was so smokin' hot) I said, ah heck, hell no, I don't need to marry a Jew. This was a wee bitty little white lie. I was raised Jewish; it's very important to me and I love everything about it culturally as it was a significant part of my upbringing. I was even a Hebrew tutor in Hebrew School and a Teacher's Assistant in Sunday School. I also spent a couple summers at a Jewish Summer Camp in Nova Scotia. Yeah, try and figure that one out...I'm an L.A. native.

So there I was lying to my wife on our first date. What I've had to explain to her is that yeah, in a perfect world, she'd be Jewish and we'd live happily ever after. But hey, I love the poor girl, can't live without her and the world ain't perfect. And marrying her was the very best thing I ever did. Up until possibly September, when we'll be introducing baby Sarah Kelly into the world. Yep, I got the Jewish first name and she's bringing her Irish heritage into the mix. It's awesome.

I think I'm getting off track but just trying to give you a little background. And you know what...we've been married almost 7 years now and haven't had any issues. With each other religiously or with family.

And I was expecting some trouble with my folks. My Dad was raised, I'd say, conservative and my Mom was raised Reform. But they both love mrsreindeer so it was really never an issue. Now, my Dad and stepmom are members of the Church of Religious Science (NOT Scientology) and I'm not quite sure how that happened but they like it so that's good. My mom hasn't been to temple in awhile so she's very relaxed religiously as well.

I guess it all depends on your girlfriend's family. How Reform is she? I'd say you've lucked out there out of all the different levels of Judaism...it'd be tougher, probably, if you guys were talking marriage and she was Conservative or Orthodox.

You might have some trouble with your family but you know your family best.

In the end, what matters most is that you guys love each other, are happy and respectful of each other's religions and your family understands you both, loves you both and respects you both for what you bring to the table.

Now that we're expecting a baby, we realize (and have talked at length) that our child will need some moral direction, lessons in spirituality, etc. and I think we can teach our baby some beautiful aspects of both our religions. It'll be a work in progress but we're happy to tackle it.

Good luck to you!

Re: Ask The Rabbi!!
 

What's your favorite recipe from the settlement cookbook, rabbi?

:tu