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CHANUKA 2004
We are a people who transcend History. We march through time as Humanity's
witnesses. As Jews, we are masters of "Yizkor", (remembering), or at least not
forgetting the lessons of the past. We keep alive the memories of past events: situations
of glory as well as of decadence, flourishing as well as withering, tolerance from others
as well as persecutions, determination as well as despair. This is what has forged our
great people.
Celebrating Hanuka is one such occasion that serves the purpose of YIZKOR
(=Remembering): the miracle of the Maccabean minority against the powerful
Syrian-Greek empire, and the even greater threat from the "assimilated" Hellenistic
Jews, who willingly gave in to the dominant culture of the time.
The story has been the same for the last two millennia: the brave, obstinate, and faithful
minority has prevailed (and will always prevail). The miracle of Hanuka: of the light
prevailing over darkness, of the small in number overcoming the greatest challenges has
endured throughout time to this day.
It is not hard to compare Israel's situation today with the Maccabean struggle. The
Israelis too, are a small minority facing millions of hostile neighbors. They have to cope
with the never imagined thread of suicide killers and terrorism. The real challenge to
Israel as a Jewish State, is the struggle to keep the nation united and not falling into
despair. It is with this type of thoughts in mind that a small, but determined group of
Sephardim from Seattle, embarked on our second solidarity mission to Israel.
In the words of one Israeli who spent Shabbat with us, "We went to places, that even
Israelis don't dare to go." We were in Hebron, site of the Cave of Machpelah where
our Patriarchs: Avraham, Yitzhak and Ya'akov, and our Matriarchs:, Sara, Rivka and
Leah are buried.. But also the place where the whole Jewish community was
massacred in the 1929, where Arab mobs destroyed the Jewish Quarter and buried
the ancient Avraham Avinu Synagogue in rubble. Hevron is also the place where a
handful of courageous Jews have resettled and rebuilt the synagogue and reclaimed
Jewish life surrounded by tens of thousands of hostile Palestinians. This is also the
place where only a few years ago, Shalhevet, a baby of only a few months old, was
shot dead by a Palestinian sniper.
We were also at Kever Rahel where only heavily escorted armored busses, and then
only one at a time, can go, but, our Matriarch Rachel, who according to Jewish
tradition is always interceding in heaven on our behalf, received a visit from these
Sephardim of Seattle. Later on during our mission we visited the Golan Heights and
learned all about the heroic defense by an IDF tank battalion during the Yom Kippur
War. We took pictures at the monument for the nineteen soldiers who lost their lives in
that battle. One can say that these brave Jews saved the State of Israel by their
sacrifice. It was with great emotion and pride that we read among the names of the
fallen, the Sephardi surname "Sidis".
We did a lot of shopping because we went there among other reasons; to support the
economy. The highlight of our trip was praying at the Kotel every morning. We were
transported into a different dimension each time we prayed there. Friday night Kabalat
Shabbat service at the Kotel was the most elevating experience, feeling the holiness of
Shabbat in perfect Harmony with thousands and thousands of Jews from all over the
world, such a beautiful and powerful amalgam of languages, cultures and emotions, one
felt in the imagination transported to the times when Jews gathered at the temple from
all comers of the earth to embrace G-d and their brethren.. .
The way we enjoyed our Shabbat meal afterwards, singing zemiroth creating and
enjoying a unique atmosphere that drew the attention of all the other guests at the
hotel's dining room as they came to tell us afterwards...It was the most positive fulfilling
experience of a Shabbat at the golden city of Jerusalem, I could see and feel it in the
faces of each one in the group. I could go on and on for pages but I will only add that I
have never felt so proud as leading these two missions. One could comment about:
The quality of the hotels...
The itinerary and programs...
The Israeli guide. . .
The driver...
The shopping. . .
BUT WE WERE A GROUP! NOT ONE COMPLAINT!!!
The spirit of the group was one, where we were all determined to show our support
for Israel, to represent the Sephardim of Seattle to the Israelis as brothers and sisters,
to help make them feel that they are not alone. That was the purpose of our trip and
we can claim: MISSION ACCOMPLISHED!!
So after such a tour one comes back inspired, with reinvigorated spiritual energy. With
a sense of having been transported in time to the same struggles as the Hashmoniam,
or at least with the clear conviction and perfect faith that we are indeed a people that
transcends time and history. .
More than helping Israel, with our trip, Israel truly helps those who visit, find their
Jewish selves.
Happy Hanuka
Rabbi Salamon Cohen-Scali
ROSH HASHANA 2004-5765
The most characteristic feature of Rosh Hashana is, without doubt, the blowing of the
Shofar (horn of a ram) which is different from the trumpets which are also mentioned in
the Torah. According to Rabbi Shimshon Raphael Hirsh, the trumpets are used when
the call is made by human beings; however when the call comes from G-d, we use the
shofar.
According to our sages, the sound of the shofar should be like a YEVAVA (a lament
or cry) ; and according to Rabbi Hirsh, it is G-d who is crying for humankind which
continues to be lost in its history, looking for the meaning of its existence. This is
precisely why when we bless before performing the mitzva we say LISHMOA KOL
SHOFAR to listen to the voice of the shofar instead of LTTKO'A BESHOFAR (to
blow the shofar). The purpose of the shofar is to listen to the call of G-d, to listen to
His cry, and we can only do it with the shofar (and not a trumpet). SHOFAR in
Hebrew us a word associated with LESHAPER which means "to improve" or "to
correct"!!
Each year: Rosh Hashana is relevant and meaningful only if we grow as human beings
and we have the intention to continue doing so. Rosh Hashana is the time for
introspection and determination.
For the coming year: Although we pray for health, peace and prosperity, in truth we
all know that we could take better care of our health if we would slow down a bit and
start looking into the real purpose of our existence, if we would begin to use our time
wisely with our family, practicing the useful expression "time is money."
And with regard to our prosperity, we all read in the grace after meals: "VEHTTKIN
MIHYA UMAZON LECHOL BERIYOTAV ASHER BARA... G-d has prepared
the sustenance of all the creatures that he has created..." Maybe the only problem is
how far away we are from a just sharing of our wealth and a real "reaching out" to the
needy, assuming the Jewish traditional role of simple administrators of G-d's bounty...
About peace ...what and how can we truly pray for peace? Peace in the world? Peace
in Israel? What about peace in our homes, places of work and our community? Since
war is not limited to the battlefield, war comes about as a result of the failures of human
beings, which are countless; failures such as greed, envy, aggressive competition,
materialism-the idea that people have to have more and more material well being and
to compare oneself to others is the source of that other type of war. It is no
coincidence that "bread" in Hebrew is LEHEM, which etymologically is connected to
MILHAMA, which literally means "war". As true believers we know that G-d is the
real sole provider of our needs...
True peace really begins with one's understanding these basic Jewish concepts ...living
by them and transmitting them to our children.
Our children: The real purpose and sense of our daily efforts and hard labor is the
them, any parent would say, that we work so hard to provide for them, to fulfill every
need they may have ...Perhaps it is time we also provide them with a better and bigger
spiritual life that the one we have been offering.
Here at Ezra Bessaroth we are making every effort to facilitate this task. We offer a
great variety of activities and classes for children, young people and adults, which from
this year on will include an enriched program for BAT MITZVA added to the existing
ones, putting the emphasis on preparing our girls to face life as young Jewish women
proud of their sephardic background and solidly fortified in their Jewish identity.
It is with great enthusiasm that we start this year an exciting new experience. We have
been blessed to have for a year Shimrit and Ophra, two Benei Akiva counselors who
no doubt will lead us to a new era in the Youth Department of our synagogue. The two
come to us with fresh new ideas, spontaneity, creativity and imagination, a strong
allegiance to Jewish traditions and a great sense of community service. They have
prepared material and programs for the coming year which they will be coordinating
each day after school as well as on Shabbat. A big HAZAK UBARUCH to the Board
and especially to the co-chairs of the youth committee, Carole Behar and Jack
DeLeon, for helping bring about this marvelous opportunity. Let us all welcome them,
support them, and make sure they succeed in their efforts since their success will be to
the benefit of all our children.
As Sephardim, being grateful to G-d for the gracious times of friendship and
cooperation with my colleague, Rabbi Benzaquen, and our sister congregation,
Sephardic Bikur Holim, we are planning more and more activities together. In October
we will jointly travel to Israel on our 2nd Sephardi Solidarity Trip to Israel. We are
planning a series of lectures and cultural and educational activities together, with the
absolute certainty that, by joining forces, the success of our endeavors will be secured.
The clergy of our synagogue is working on specific programs which in the coming
years will enhance the Sephardi heritage of our community from a historical and
traditional point of view as well as from a halachic and cultural one. More information
on these programs will follow in future Clarion issues...
Having said this, I can only end this Rosh Hashana message by thanking Almighty Gd
for the blessing of allowing me to be your Rabbi for the last 3 years, with the prospect
of many more years to come.
On a personal note, I wish to express the gratitude Raquel and I feel for being part of
the extended Ezra Bessaroth family. All of you really make it easy for us to be for us to
be so far away from our families and friends in Spain and Israel. Both Raquel and I
hope to see each one of you at Kal during the holidays and to personally greet you.
Anada buena y allegre.
Rabbi Salomon Cohen-Scali
SHAVUOT - CELEBRATES OUR UNITY
Next Tuesday night (the 25th of May) we will celebrate Shavuot. The sixth of Sivan
in the Hebrew calendar marks the anniversary of the most crucial moment in Jewish
and human history, the moment in
which G-d Almighty revealed Himself to the world, giving it, through the people of
Israel, the Torah.
This was a most unique and special event in history when G-d established His
presence in the world through His word. The Rabbis wonder, how did our ancestors
merit such a wonderful experience, that each one of them heard the voice of G-d
proclaiming his Commandments?
We find an indication of what allowed them to enjoy such a privilege and singular
experience. The verse says: VAYABOU MIDBAR SINAI VAYAHANU
BAMIDBAR, VAYIHAN SHAM YISRAEL
NEGED HAHAR: They arrived at the Wilderness of Sinai and encamped in the
Wilderness, and Israel encamped there opposite the Mountain.
The Rabbis draw our attention to the fact that the last verb in the verse is in the singular
form while all the other previous verbs are in the plural form. Rashi explains: KE-ISH
ECHAD BELEB ECHAD: Like one man with one heart. Only when they united
around a single goal, they reached the highest level a human being can possible reach.
The Rabbis say that each one of them at the moment of the revelation of Sinai was
superior to the most sublime prophets. This is probably the most important lesson we
can derive from the
Revelation at Sinai.
Last Sunday (May 9th) the Jews of Seattle somehow experienced similar moment of
perfect unity and harmony when about 1500 Jews, from all denominations and
backgrounds, showed up for a Solidarity walk in support of Israel. The event was
cosponsored by Ezra Bessaroth and we had a magnificent show of unity around our
support and love for Israel above and beyond any differences.
I recall, not long ago, when we at Ezra Bessaroth embarked in perfect unity to pursue
the purchase of three Sifrei Torah. The pride and joy we all felt at the Hachnasat Sefer
Torah (inauguration of the Three Sifre Torah) still reverberates in our hearts. One
Israeli poet wrote, not long ago: IM TIRZU EN ZO AGGADA: If you really want, it
won't be just a dream.
I look ahead to a better future, where unity and harmony among us will reinvigorate
Ezra Bessaroth and the wider Jewish Community in order to bring us to a level of
strength and belief where, not only we will be able to face the challenges of the present
and future, but together we will overcome them as a strong congregation loyal to the
spirit and the letter of the law given to us at Sinai.
I want to take this opportunity in my name and Raquel's to wish each and every one of
you MOADIM LE-SIMHA together with your families and friends and see you at Kal.
Rabbi Cohen-Scali
CHILDREN AND PASSOVER
The Torah (our written law) contains 613 commandments; of them there are only two
that refer directly to the education of our children.
1. To teach them Torah, as it is written, VESHINANTAM LEBANECHA: YOU
SHALL TEACH THEM TO YOUR CHILDREN? (Deuteronomy 6-7)
2. To tell them about the Exodus from Egypt, as it is written, VEHIGADTA
LEBINCHA BAYOM HAHU LEMOR: AND YOU SHALL TELL YOUR CHILD
ON THAT DAY? (Exodus 13-8)
This is the reason that we pay extra attention to our children during the Seder. We do
all kinds of unusual things to stimulate their curiosity so that they ask questions for
which we provide the answers.
The Hagadah speaks about four different types of children, and the foundation of this
holiday of Passover ?as well as of the whole concept of Jewish education?is built on
our awareness of our children and their learning: KENEGED ARBA?A BANIM
DIBERA TORA?ECHAD HACHAM, ECHAD RASHA, ECHAD TAM
VE?ECHAD SHE?ENO YODEA LISH?OL.
The Torah is alluding to four different types of children?the wise, the wicked, the
simple and the one who does not know how to ask. The way that the Hagadah relates
to these four types should make us aware that there are at least four pedagogic
approaches to education.
I would personally add that there is a fifth type of child, for whom we can only weep.
This child is already lost and is no longer at our Seder table. He represents the very
tragic aspect of the Passover celebration, reflecting our mistakes as parents/teachers
and providing a lesson from which we all can learn.
Teaching, by its nature then, should be individualist, suited to each learner. There can
never be only one general method of teaching. Chinuch (Jewish education) is personal,
individual, private. The implication from the Torah, therefore, is that there are several
different approaches.
HACHAM MA HU OMER? WHAT DOES THE WISE CHILD SAY? What are
the testimonies, statutes and laws which the Lord our G-d has commanded us?
The wise one represents the child who is involved in the community, who observes and
respects and is eager to learn (sadly, this is not the most common one among our
youth). Our duty is to explain the deep concept of Freedom according to Torah,
which is not an end in itself but a means to the spiritual goals of our people.
We have to equip him with the necessary tools to face the ever-changing challenges of
modern society, boosting his confidence in his understanding of good and evil, right
and wrong, Jewish and non-Jewish?so that he in turn can do the same for his children.
Thus we guarantee the continuity of a chain that was initiated on that unique night of
history on which our ancestors left Egypt?
RASHA MA HU OMER? WHAT DOES THE WICKED CHILD SAY? What
does this ritual service mean to you? He says TO YOU!!! Because he does not want
to be limited by the same principles and ideals. His misconception of freedom leads
him to believe that if you do not break with what he calls limitations of the past, if you
don?t adapt to the needs of modern life ?accepting anti-Torah ideals if necessary?then
you are not really free?
This type of Jew did not ?come out of Egypt? VA HAMUSHIM ALU
MIMITZRAYIM: THEY CAME OUT OF EGYPT ARMED. The Midrash explains
hamushim as only one-fifth who came out of Egypt; the others had assimilated to
Egyptian culture to the point that they did not merit being part of the Exodus.
However we have an obligation towards the Rasha, too. From the Hagadah we learn
what our attitude toward him should be. Not only to have a firm response to him but
also to explain according to his interest and level of understanding. We cannot blame
him for his present situation; who knows what brought him to this position? He, too, is
part of the people of Israel, connected to us by his participation at the Seder table, and
is as well, still considered to be a child.
Regarding the Rasha, Maimonides writes in Hilchot Mamrim, Ch.3??and although he
heard that he is Jewish and he saw the Jews and their religion, he is considered anous
[forced one], because he was brought up in their wrong ways?therefore it is
appropriate to attract him to do Teshubah [repentance], gently until he returns to the
path of Torah??
TAM: ASKS WHAT IS THIS? Because he has no malice, he has the potential;
therefore it is up to us to develop it and insure that he turns to the correct path.
SHE?ENO YODEA LISH?OL: THE ONE WHO DOES NOT EVEN KNOW
HOW TO ASK, we have the obligation to initiate him. This type represents a great
percentage of the youth of this generation who did not receive the proper education,
who do not even have enough motivation to even bother to ask.
It is our duty to encourage them, to initiate them in the meaning and beauty of Judaism,
so that they may ultimately understand that Judaism can really fill the vacuum so many
of them sense today.
PESAH IS A CELEBRATION OF FREEDOM: FREEDOM FROM THE
BONDAGE OF FOREIGN INFLUENCES, FREEDOM TO PERPETUATE OUR
NATIONAL IDENTITY, BASED ON THE ETERNAL VALUES OF TORAH.
Our duty is to transmit this concept to the next generation HANOCH HANA?AR AL
PI DARCO: INSTRUCT THE YOUNG ONE ACCORDING TO HIS
INDIVIDUAL CAPACITY, without giving up on anyone, since each and every one is
precious to us.
On behalf of myself and Raquel, we wish you a happy and fulfilling Pesah.
Moadim Le'Simha
PURIM 2004- A LESSON ABOUT GIVING
It seemed contemptible to him to send his hand against Mordechai alone, for they had
told him of the People of Mordechai. So Haman sought to destroy all the Jews in the
kingdom of Ahashverus, the People of Mordechai? [Megilat Esther, 3:6] This thought
of Haman, the arch-enemy of the Jewish people at the time of the story of Purim,
reminds us of the co-responsibility and common destiny of the Jews as a nation.
History has shown that, generation after generation, even when we are threatened by
assimilation, there is a strong bond among us that cannot be easily broken.
Purim, with its joy which has a collective aspect to it as well as a particular one
reminds us of our common goal and destiny as a people as well as, of what our sages
have called AREBUT: CO-RESPONSIBILITY. That is why the customs of Purim
are of two types: private and ritual, on the one hand, and social and public, on the
other.
The social obligations that our sages established on Purim are:
1. Mishloach manot: Sending presents of food to our friends, with the purpose of
strengthening our sense of brotherhood and belonging.
2. Seudat Purim: The banquet of Purim, in which it is traditional to eat meat and drink
wine (only on this occasion!) to the point when we cannot distinguish between Blessed
Mordechai and Cursed Haman.
3. But most relevant of all is the mitzvah of Matanot Laebyonim: Giving alms to the
poor. The obligation of giving tedakah to those in need is central to Purim. By doing
so we show our concern and solidarity with those less fortunate than us. This
traditional mitzvah of Purim actually represents a characteristic trait of the Jewish
people.
Whenever and wherever the Jews established themselves as a community, they
always established a system of assistance for the needy, even before they organized
any other community institution. We can take pride in the historical fact that our very
own Ezra Bessaroth Synagogue originated as a charitable organization: KUPAT
OZER OALIM ANSHE RHODES: THE FUND TO HELP THE NEEDY OF THE
PEOPLE OF RHODES which later became the great congregation that we are today.
The greatest medieval (Sephardic) sage, Ramban (Maimonides) wrote in his Mishne
Torah: ?We never heard of a Jewish Community which does not have a charitable
Fund.?
Providing for those in need is such an intrinsic part of Judaism that in Hebrew it is
called TZEDAKAH which literally means JUSTICE. Jewish belief is such that by
sharing our wealth with those in need, we are not only being charitable but we are
really only doing what is right and just. Or as one of my former teachers in England
writes: "There is no adequate English translation of Tzedaka. The reason is that it
brings together in a single word two ideas, that in western thought are opposite,
namely, Charity and Justice. To give a simple example: imagine I give you
$1000?either you have a legal right to it, in which case it is justice, or you do not, in
which case it is charity. In English one act cannot be both at once. In Hebrew they
can and they are.?
The difference is not only a question of language; it is more a matter of attitude towards
the concept of ownership. In Judaism we believe that our money really belongs to
G-d; He has merely entrusted us with it, with some conditions attached to it. The main
one is that we share it with those of us whom He sends in our way, that they are the
final recipients of His kindness, through us.
Once I heard a Rabbi compare being wealthy to taking a loan, and signing a contract
with a number of conditions to pay it back. ?As long as you stick to the conditions
and pay back by the due date, not only can you enjoy your loan but your line of credit
keeps on growing, and banks and credit companies start seeking you as a customer
offering you even bigger loans??
This is how we Jews view property and ownership of wealth, to the point that we
believe that ?giving is actually receiving;? the eventual benefit to the giver is far greater
than that of the receiver.
On a day like Purim, when we are overwhelmed with joy and we celebrate our good
fortune, our prosperity (helped by the wine we are supposed to drink) may end up
going to our heads and cause us dizziness to the point we may forget (even if only
temporarily) such a deeply rooted belief. That is why our sages saw fit to include the
practice of giving tzedaka to the needy, among the happy and joyous traditions of
Purim. Here at Ezra Bessaroth let this Purim be the renewal of the spirit of the
founding members, KUPAT OZER OALIM ANSHE RHODES.
In Raquel?s name and my own, I wish to take this opportunity to wish each and every
member of the congregation ?PURIM ALEGRE!!? and to thank the Ladies Auxiliary
of Ezra Bessaroth one more year for the wonderful BAZAAR held last week.
TU B'SHEVAT FEB. 2004 - THE MESSAGE OF THE TREES
This year the Holiday of Fruticas, or as it is know in Hebrew, Tu B'Shevat, will fall
on February 7th . This day marks the beginning of spring in the land of Israel and it
comes six weeks after Hanukah.
From very ancient times we Jews have observed Tu B'Shevat by tasting of the fruits
typical of the promised Land. More recently, since the return of our people to our
land, Tu B'Shevat has gained a new dimension as a national Arbor Day of sorts,
dedicated to the planting of new trees in Israel. This new tradition of planting trees, as
well as the mishnaic name of the day, New Year of the Trees, holds with it great
relevance due to the important lessons we may draw from the nature of trees their
fruits.
Nature dictates that when a tree has grown sufficiently it commences to bear fruit;
these fruits, once they are fully ripe, begin to fall from their trees. Normally fruits fall
close to the trees where they grew. The same can be said regarding the lives of human
beings . One may see a relationship between parents and children, similar to that of
trees and their fruits.
Children grow into adults, and at the proper time they build their own future and their
own home and eventually they depart from the sheltering care of their parents.
Although they build their own homes and become independent, the ideal is that they
not fall too far from the tree, that there not be an unbridgeable gap between them and
their parents.
Sometimes, however, due to strong winds (of modernism) and unpredictable storms
(of assimilation), the fruit is blown very far from the tree where it grew, becoming so
distant that there is no way one can recognize the tree from which it came.
The same is true of people; it all depends on those winds that buffet the young
generations and those influences that become a storm. If the parents don't prepare the
children well, these factors will end up carrying them too far from their homes and it
will become a daunting task for the next generation to find their way back.
Suddenly, what was good, appreciated, and positive (Torah, Traditions and way of
life) for the parents becomes archaic, "old fashioned" and negative for the children. The
strong winds of modern tendencies make the children think that they are modern,
advanced and correct, while their parents and their ideals and values are "from another
time and another place" and not for them.
Therefore, when Tu B'Shevat arrives we are given another opportunity to reflect as
well as to celebrate the nature of trees. Tu B'Shevat is also an opportunity for Jews to
pray for the proper ripening of our fruits (our children) and when "they fall", they
should do so in our "shadow." The "taste" of the fruit should allow us to identify the
tree they come from. There should be understanding and spiritual harmony between
parents and children, valuing the same traditions without any need for changing them.
In other words, that the seeds of our fruit may grow into beautiful trees, which,
themselves will end up producing marvelous fruits.
Yehi Ratzon (May it be the will of G-d) that the same values that guided our ancestors
should guide also our descendants. The same values that sustained us for these past
two thousand years should continue to maintain our people whatever the future may
hold. We can only achieve this by not compromising on the solid Jewish education we
provide for our children based on our eternal Torah values.
I also want to take this opportunity to thank, in my name and in the name of the entire
congregation, the members of the 2003 Board of Trustees; and to wish every success
to the 2004 Board, hoping they will keep planting the good seeds which will continue
to produce the right types of fruit for the benefit of the coming generations.
Hag Sameah
We are a people who transcend History. We march through time as Humanity's
witnesses. As Jews, we are masters of "Yizkor", (remembering), or at least not
forgetting the lessons of the past. We keep alive the memories of past events: situations
of glory as well as of decadence, flourishing as well as withering, tolerance from others
as well as persecutions, determination as well as despair. This is what has forged our
great people.
Celebrating Hanuka is one such occasion that serves the purpose of YIZKOR
(=Remembering): the miracle of the Maccabean minority against the powerful
Syrian-Greek empire, and the even greater threat from the "assimilated" Hellenistic
Jews, who willingly gave in to the dominant culture of the time.
The story has been the same for the last two millennia: the brave, obstinate, and faithful
minority has prevailed (and will always prevail). The miracle of Hanuka: of the light
prevailing over darkness, of the small in number overcoming the greatest challenges has
endured throughout time to this day.
It is not hard to compare Israel's situation today with the Maccabean struggle. The
Israelis too, are a small minority facing millions of hostile neighbors. They have to cope
with the never imagined thread of suicide killers and terrorism. The real challenge to
Israel as a Jewish State, is the struggle to keep the nation united and not falling into
despair. It is with this type of thoughts in mind that a small, but determined group of
Sephardim from Seattle, embarked on our second solidarity mission to Israel.
In the words of one Israeli who spent Shabbat with us, "We went to places, that even
Israelis don't dare to go." We were in Hebron, site of the Cave of Machpelah where
our Patriarchs: Avraham, Yitzhak and Ya'akov, and our Matriarchs:, Sara, Rivka and
Leah are buried.. But also the place where the whole Jewish community was
massacred in the 1929, where Arab mobs destroyed the Jewish Quarter and buried
the ancient Avraham Avinu Synagogue in rubble. Hevron is also the place where a
handful of courageous Jews have resettled and rebuilt the synagogue and reclaimed
Jewish life surrounded by tens of thousands of hostile Palestinians. This is also the
place where only a few years ago, Shalhevet, a baby of only a few months old, was
shot dead by a Palestinian sniper.
We were also at Kever Rahel where only heavily escorted armored busses, and then
only one at a time, can go, but, our Matriarch Rachel, who according to Jewish
tradition is always interceding in heaven on our behalf, received a visit from these
Sephardim of Seattle. Later on during our mission we visited the Golan Heights and
learned all about the heroic defense by an IDF tank battalion during the Yom Kippur
War. We took pictures at the monument for the nineteen soldiers who lost their lives in
that battle. One can say that these brave Jews saved the State of Israel by their
sacrifice. It was with great emotion and pride that we read among the names of the
fallen, the Sephardi surname "Sidis".
We did a lot of shopping because we went there among other reasons; to support the
economy. The highlight of our trip was praying at the Kotel every morning. We were
transported into a different dimension each time we prayed there. Friday night Kabalat
Shabbat service at the Kotel was the most elevating experience, feeling the holiness of
Shabbat in perfect Harmony with thousands and thousands of Jews from all over the
world, such a beautiful and powerful amalgam of languages, cultures and emotions, one
felt in the imagination transported to the times when Jews gathered at the temple from
all comers of the earth to embrace G-d and their brethren.. .
The way we enjoyed our Shabbat meal afterwards, singing zemiroth creating and
enjoying a unique atmosphere that drew the attention of all the other guests at the
hotel's dining room as they came to tell us afterwards...It was the most positive fulfilling
experience of a Shabbat at the golden city of Jerusalem, I could see and feel it in the
faces of each one in the group. I could go on and on for pages but I will only add that I
have never felt so proud as leading these two missions. One could comment about:
The quality of the hotels...
The itinerary and programs...
The Israeli guide. . .
The driver...
The shopping. . .
BUT WE WERE A GROUP! NOT ONE COMPLAINT!!!
The spirit of the group was one, where we were all determined to show our support
for Israel, to represent the Sephardim of Seattle to the Israelis as brothers and sisters,
to help make them feel that they are not alone. That was the purpose of our trip and
we can claim: MISSION ACCOMPLISHED!!
So after such a tour one comes back inspired, with reinvigorated spiritual energy. With
a sense of having been transported in time to the same struggles as the Hashmoniam,
or at least with the clear conviction and perfect faith that we are indeed a people that
transcends time and history. .
More than helping Israel, with our trip, Israel truly helps those who visit, find their
Jewish selves.
Happy Hanuka
Rabbi Salamon Cohen-Scali
ROSH HASHANA 2004-5765
The most characteristic feature of Rosh Hashana is, without doubt, the blowing of the
Shofar (horn of a ram) which is different from the trumpets which are also mentioned in
the Torah. According to Rabbi Shimshon Raphael Hirsh, the trumpets are used when
the call is made by human beings; however when the call comes from G-d, we use the
shofar.
According to our sages, the sound of the shofar should be like a YEVAVA (a lament
or cry) ; and according to Rabbi Hirsh, it is G-d who is crying for humankind which
continues to be lost in its history, looking for the meaning of its existence. This is
precisely why when we bless before performing the mitzva we say LISHMOA KOL
SHOFAR to listen to the voice of the shofar instead of LTTKO'A BESHOFAR (to
blow the shofar). The purpose of the shofar is to listen to the call of G-d, to listen to
His cry, and we can only do it with the shofar (and not a trumpet). SHOFAR in
Hebrew us a word associated with LESHAPER which means "to improve" or "to
correct"!!
Each year: Rosh Hashana is relevant and meaningful only if we grow as human beings
and we have the intention to continue doing so. Rosh Hashana is the time for
introspection and determination.
For the coming year: Although we pray for health, peace and prosperity, in truth we
all know that we could take better care of our health if we would slow down a bit and
start looking into the real purpose of our existence, if we would begin to use our time
wisely with our family, practicing the useful expression "time is money."
And with regard to our prosperity, we all read in the grace after meals: "VEHTTKIN
MIHYA UMAZON LECHOL BERIYOTAV ASHER BARA... G-d has prepared
the sustenance of all the creatures that he has created..." Maybe the only problem is
how far away we are from a just sharing of our wealth and a real "reaching out" to the
needy, assuming the Jewish traditional role of simple administrators of G-d's bounty...
About peace ...what and how can we truly pray for peace? Peace in the world? Peace
in Israel? What about peace in our homes, places of work and our community? Since
war is not limited to the battlefield, war comes about as a result of the failures of human
beings, which are countless; failures such as greed, envy, aggressive competition,
materialism-the idea that people have to have more and more material well being and
to compare oneself to others is the source of that other type of war. It is no
coincidence that "bread" in Hebrew is LEHEM, which etymologically is connected to
MILHAMA, which literally means "war". As true believers we know that G-d is the
real sole provider of our needs...
True peace really begins with one's understanding these basic Jewish concepts ...living
by them and transmitting them to our children.
Our children: The real purpose and sense of our daily efforts and hard labor is the
them, any parent would say, that we work so hard to provide for them, to fulfill every
need they may have ...Perhaps it is time we also provide them with a better and bigger
spiritual life that the one we have been offering.
Here at Ezra Bessaroth we are making every effort to facilitate this task. We offer a
great variety of activities and classes for children, young people and adults, which from
this year on will include an enriched program for BAT MITZVA added to the existing
ones, putting the emphasis on preparing our girls to face life as young Jewish women
proud of their sephardic background and solidly fortified in their Jewish identity.
It is with great enthusiasm that we start this year an exciting new experience. We have
been blessed to have for a year Shimrit and Ophra, two Benei Akiva counselors who
no doubt will lead us to a new era in the Youth Department of our synagogue. The two
come to us with fresh new ideas, spontaneity, creativity and imagination, a strong
allegiance to Jewish traditions and a great sense of community service. They have
prepared material and programs for the coming year which they will be coordinating
each day after school as well as on Shabbat. A big HAZAK UBARUCH to the Board
and especially to the co-chairs of the youth committee, Carole Behar and Jack
DeLeon, for helping bring about this marvelous opportunity. Let us all welcome them,
support them, and make sure they succeed in their efforts since their success will be to
the benefit of all our children.
As Sephardim, being grateful to G-d for the gracious times of friendship and
cooperation with my colleague, Rabbi Benzaquen, and our sister congregation,
Sephardic Bikur Holim, we are planning more and more activities together. In October
we will jointly travel to Israel on our 2nd Sephardi Solidarity Trip to Israel. We are
planning a series of lectures and cultural and educational activities together, with the
absolute certainty that, by joining forces, the success of our endeavors will be secured.
The clergy of our synagogue is working on specific programs which in the coming
years will enhance the Sephardi heritage of our community from a historical and
traditional point of view as well as from a halachic and cultural one. More information
on these programs will follow in future Clarion issues...
Having said this, I can only end this Rosh Hashana message by thanking Almighty Gd
for the blessing of allowing me to be your Rabbi for the last 3 years, with the prospect
of many more years to come.
On a personal note, I wish to express the gratitude Raquel and I feel for being part of
the extended Ezra Bessaroth family. All of you really make it easy for us to be for us to
be so far away from our families and friends in Spain and Israel. Both Raquel and I
hope to see each one of you at Kal during the holidays and to personally greet you.
Anada buena y allegre.
Rabbi Salomon Cohen-Scali
SHAVUOT - CELEBRATES OUR UNITY
Next Tuesday night (the 25th of May) we will celebrate Shavuot. The sixth of Sivan
in the Hebrew calendar marks the anniversary of the most crucial moment in Jewish
and human history, the moment in
which G-d Almighty revealed Himself to the world, giving it, through the people of
Israel, the Torah.
This was a most unique and special event in history when G-d established His
presence in the world through His word. The Rabbis wonder, how did our ancestors
merit such a wonderful experience, that each one of them heard the voice of G-d
proclaiming his Commandments?
We find an indication of what allowed them to enjoy such a privilege and singular
experience. The verse says: VAYABOU MIDBAR SINAI VAYAHANU
BAMIDBAR, VAYIHAN SHAM YISRAEL
NEGED HAHAR: They arrived at the Wilderness of Sinai and encamped in the
Wilderness, and Israel encamped there opposite the Mountain.
The Rabbis draw our attention to the fact that the last verb in the verse is in the singular
form while all the other previous verbs are in the plural form. Rashi explains: KE-ISH
ECHAD BELEB ECHAD: Like one man with one heart. Only when they united
around a single goal, they reached the highest level a human being can possible reach.
The Rabbis say that each one of them at the moment of the revelation of Sinai was
superior to the most sublime prophets. This is probably the most important lesson we
can derive from the
Revelation at Sinai.
Last Sunday (May 9th) the Jews of Seattle somehow experienced similar moment of
perfect unity and harmony when about 1500 Jews, from all denominations and
backgrounds, showed up for a Solidarity walk in support of Israel. The event was
cosponsored by Ezra Bessaroth and we had a magnificent show of unity around our
support and love for Israel above and beyond any differences.
I recall, not long ago, when we at Ezra Bessaroth embarked in perfect unity to pursue
the purchase of three Sifrei Torah. The pride and joy we all felt at the Hachnasat Sefer
Torah (inauguration of the Three Sifre Torah) still reverberates in our hearts. One
Israeli poet wrote, not long ago: IM TIRZU EN ZO AGGADA: If you really want, it
won't be just a dream.
I look ahead to a better future, where unity and harmony among us will reinvigorate
Ezra Bessaroth and the wider Jewish Community in order to bring us to a level of
strength and belief where, not only we will be able to face the challenges of the present
and future, but together we will overcome them as a strong congregation loyal to the
spirit and the letter of the law given to us at Sinai.
I want to take this opportunity in my name and Raquel's to wish each and every one of
you MOADIM LE-SIMHA together with your families and friends and see you at Kal.
Rabbi Cohen-Scali
CHILDREN AND PASSOVER
The Torah (our written law) contains 613 commandments; of them there are only two
that refer directly to the education of our children.
1. To teach them Torah, as it is written, VESHINANTAM LEBANECHA: YOU
SHALL TEACH THEM TO YOUR CHILDREN? (Deuteronomy 6-7)
2. To tell them about the Exodus from Egypt, as it is written, VEHIGADTA
LEBINCHA BAYOM HAHU LEMOR: AND YOU SHALL TELL YOUR CHILD
ON THAT DAY? (Exodus 13-8)
This is the reason that we pay extra attention to our children during the Seder. We do
all kinds of unusual things to stimulate their curiosity so that they ask questions for
which we provide the answers.
The Hagadah speaks about four different types of children, and the foundation of this
holiday of Passover ?as well as of the whole concept of Jewish education?is built on
our awareness of our children and their learning: KENEGED ARBA?A BANIM
DIBERA TORA?ECHAD HACHAM, ECHAD RASHA, ECHAD TAM
VE?ECHAD SHE?ENO YODEA LISH?OL.
The Torah is alluding to four different types of children?the wise, the wicked, the
simple and the one who does not know how to ask. The way that the Hagadah relates
to these four types should make us aware that there are at least four pedagogic
approaches to education.
I would personally add that there is a fifth type of child, for whom we can only weep.
This child is already lost and is no longer at our Seder table. He represents the very
tragic aspect of the Passover celebration, reflecting our mistakes as parents/teachers
and providing a lesson from which we all can learn.
Teaching, by its nature then, should be individualist, suited to each learner. There can
never be only one general method of teaching. Chinuch (Jewish education) is personal,
individual, private. The implication from the Torah, therefore, is that there are several
different approaches.
HACHAM MA HU OMER? WHAT DOES THE WISE CHILD SAY? What are
the testimonies, statutes and laws which the Lord our G-d has commanded us?
The wise one represents the child who is involved in the community, who observes and
respects and is eager to learn (sadly, this is not the most common one among our
youth). Our duty is to explain the deep concept of Freedom according to Torah,
which is not an end in itself but a means to the spiritual goals of our people.
We have to equip him with the necessary tools to face the ever-changing challenges of
modern society, boosting his confidence in his understanding of good and evil, right
and wrong, Jewish and non-Jewish?so that he in turn can do the same for his children.
Thus we guarantee the continuity of a chain that was initiated on that unique night of
history on which our ancestors left Egypt?
RASHA MA HU OMER? WHAT DOES THE WICKED CHILD SAY? What
does this ritual service mean to you? He says TO YOU!!! Because he does not want
to be limited by the same principles and ideals. His misconception of freedom leads
him to believe that if you do not break with what he calls limitations of the past, if you
don?t adapt to the needs of modern life ?accepting anti-Torah ideals if necessary?then
you are not really free?
This type of Jew did not ?come out of Egypt? VA HAMUSHIM ALU
MIMITZRAYIM: THEY CAME OUT OF EGYPT ARMED. The Midrash explains
hamushim as only one-fifth who came out of Egypt; the others had assimilated to
Egyptian culture to the point that they did not merit being part of the Exodus.
However we have an obligation towards the Rasha, too. From the Hagadah we learn
what our attitude toward him should be. Not only to have a firm response to him but
also to explain according to his interest and level of understanding. We cannot blame
him for his present situation; who knows what brought him to this position? He, too, is
part of the people of Israel, connected to us by his participation at the Seder table, and
is as well, still considered to be a child.
Regarding the Rasha, Maimonides writes in Hilchot Mamrim, Ch.3??and although he
heard that he is Jewish and he saw the Jews and their religion, he is considered anous
[forced one], because he was brought up in their wrong ways?therefore it is
appropriate to attract him to do Teshubah [repentance], gently until he returns to the
path of Torah??
TAM: ASKS WHAT IS THIS? Because he has no malice, he has the potential;
therefore it is up to us to develop it and insure that he turns to the correct path.
SHE?ENO YODEA LISH?OL: THE ONE WHO DOES NOT EVEN KNOW
HOW TO ASK, we have the obligation to initiate him. This type represents a great
percentage of the youth of this generation who did not receive the proper education,
who do not even have enough motivation to even bother to ask.
It is our duty to encourage them, to initiate them in the meaning and beauty of Judaism,
so that they may ultimately understand that Judaism can really fill the vacuum so many
of them sense today.
PESAH IS A CELEBRATION OF FREEDOM: FREEDOM FROM THE
BONDAGE OF FOREIGN INFLUENCES, FREEDOM TO PERPETUATE OUR
NATIONAL IDENTITY, BASED ON THE ETERNAL VALUES OF TORAH.
Our duty is to transmit this concept to the next generation HANOCH HANA?AR AL
PI DARCO: INSTRUCT THE YOUNG ONE ACCORDING TO HIS
INDIVIDUAL CAPACITY, without giving up on anyone, since each and every one is
precious to us.
On behalf of myself and Raquel, we wish you a happy and fulfilling Pesah.
Moadim Le'Simha
PURIM 2004- A LESSON ABOUT GIVING
It seemed contemptible to him to send his hand against Mordechai alone, for they had
told him of the People of Mordechai. So Haman sought to destroy all the Jews in the
kingdom of Ahashverus, the People of Mordechai? [Megilat Esther, 3:6] This thought
of Haman, the arch-enemy of the Jewish people at the time of the story of Purim,
reminds us of the co-responsibility and common destiny of the Jews as a nation.
History has shown that, generation after generation, even when we are threatened by
assimilation, there is a strong bond among us that cannot be easily broken.
Purim, with its joy which has a collective aspect to it as well as a particular one
reminds us of our common goal and destiny as a people as well as, of what our sages
have called AREBUT: CO-RESPONSIBILITY. That is why the customs of Purim
are of two types: private and ritual, on the one hand, and social and public, on the
other.
The social obligations that our sages established on Purim are:
1. Mishloach manot: Sending presents of food to our friends, with the purpose of
strengthening our sense of brotherhood and belonging.
2. Seudat Purim: The banquet of Purim, in which it is traditional to eat meat and drink
wine (only on this occasion!) to the point when we cannot distinguish between Blessed
Mordechai and Cursed Haman.
3. But most relevant of all is the mitzvah of Matanot Laebyonim: Giving alms to the
poor. The obligation of giving tedakah to those in need is central to Purim. By doing
so we show our concern and solidarity with those less fortunate than us. This
traditional mitzvah of Purim actually represents a characteristic trait of the Jewish
people.
Whenever and wherever the Jews established themselves as a community, they
always established a system of assistance for the needy, even before they organized
any other community institution. We can take pride in the historical fact that our very
own Ezra Bessaroth Synagogue originated as a charitable organization: KUPAT
OZER OALIM ANSHE RHODES: THE FUND TO HELP THE NEEDY OF THE
PEOPLE OF RHODES which later became the great congregation that we are today.
The greatest medieval (Sephardic) sage, Ramban (Maimonides) wrote in his Mishne
Torah: ?We never heard of a Jewish Community which does not have a charitable
Fund.?
Providing for those in need is such an intrinsic part of Judaism that in Hebrew it is
called TZEDAKAH which literally means JUSTICE. Jewish belief is such that by
sharing our wealth with those in need, we are not only being charitable but we are
really only doing what is right and just. Or as one of my former teachers in England
writes: "There is no adequate English translation of Tzedaka. The reason is that it
brings together in a single word two ideas, that in western thought are opposite,
namely, Charity and Justice. To give a simple example: imagine I give you
$1000?either you have a legal right to it, in which case it is justice, or you do not, in
which case it is charity. In English one act cannot be both at once. In Hebrew they
can and they are.?
The difference is not only a question of language; it is more a matter of attitude towards
the concept of ownership. In Judaism we believe that our money really belongs to
G-d; He has merely entrusted us with it, with some conditions attached to it. The main
one is that we share it with those of us whom He sends in our way, that they are the
final recipients of His kindness, through us.
Once I heard a Rabbi compare being wealthy to taking a loan, and signing a contract
with a number of conditions to pay it back. ?As long as you stick to the conditions
and pay back by the due date, not only can you enjoy your loan but your line of credit
keeps on growing, and banks and credit companies start seeking you as a customer
offering you even bigger loans??
This is how we Jews view property and ownership of wealth, to the point that we
believe that ?giving is actually receiving;? the eventual benefit to the giver is far greater
than that of the receiver.
On a day like Purim, when we are overwhelmed with joy and we celebrate our good
fortune, our prosperity (helped by the wine we are supposed to drink) may end up
going to our heads and cause us dizziness to the point we may forget (even if only
temporarily) such a deeply rooted belief. That is why our sages saw fit to include the
practice of giving tzedaka to the needy, among the happy and joyous traditions of
Purim. Here at Ezra Bessaroth let this Purim be the renewal of the spirit of the
founding members, KUPAT OZER OALIM ANSHE RHODES.
In Raquel?s name and my own, I wish to take this opportunity to wish each and every
member of the congregation ?PURIM ALEGRE!!? and to thank the Ladies Auxiliary
of Ezra Bessaroth one more year for the wonderful BAZAAR held last week.
TU B'SHEVAT FEB. 2004 - THE MESSAGE OF THE TREES
This year the Holiday of Fruticas, or as it is know in Hebrew, Tu B'Shevat, will fall
on February 7th . This day marks the beginning of spring in the land of Israel and it
comes six weeks after Hanukah.
From very ancient times we Jews have observed Tu B'Shevat by tasting of the fruits
typical of the promised Land. More recently, since the return of our people to our
land, Tu B'Shevat has gained a new dimension as a national Arbor Day of sorts,
dedicated to the planting of new trees in Israel. This new tradition of planting trees, as
well as the mishnaic name of the day, New Year of the Trees, holds with it great
relevance due to the important lessons we may draw from the nature of trees their
fruits.
Nature dictates that when a tree has grown sufficiently it commences to bear fruit;
these fruits, once they are fully ripe, begin to fall from their trees. Normally fruits fall
close to the trees where they grew. The same can be said regarding the lives of human
beings . One may see a relationship between parents and children, similar to that of
trees and their fruits.
Children grow into adults, and at the proper time they build their own future and their
own home and eventually they depart from the sheltering care of their parents.
Although they build their own homes and become independent, the ideal is that they
not fall too far from the tree, that there not be an unbridgeable gap between them and
their parents.
Sometimes, however, due to strong winds (of modernism) and unpredictable storms
(of assimilation), the fruit is blown very far from the tree where it grew, becoming so
distant that there is no way one can recognize the tree from which it came.
The same is true of people; it all depends on those winds that buffet the young
generations and those influences that become a storm. If the parents don't prepare the
children well, these factors will end up carrying them too far from their homes and it
will become a daunting task for the next generation to find their way back.
Suddenly, what was good, appreciated, and positive (Torah, Traditions and way of
life) for the parents becomes archaic, "old fashioned" and negative for the children. The
strong winds of modern tendencies make the children think that they are modern,
advanced and correct, while their parents and their ideals and values are "from another
time and another place" and not for them.
Therefore, when Tu B'Shevat arrives we are given another opportunity to reflect as
well as to celebrate the nature of trees. Tu B'Shevat is also an opportunity for Jews to
pray for the proper ripening of our fruits (our children) and when "they fall", they
should do so in our "shadow." The "taste" of the fruit should allow us to identify the
tree they come from. There should be understanding and spiritual harmony between
parents and children, valuing the same traditions without any need for changing them.
In other words, that the seeds of our fruit may grow into beautiful trees, which,
themselves will end up producing marvelous fruits.
Yehi Ratzon (May it be the will of G-d) that the same values that guided our ancestors
should guide also our descendants. The same values that sustained us for these past
two thousand years should continue to maintain our people whatever the future may
hold. We can only achieve this by not compromising on the solid Jewish education we
provide for our children based on our eternal Torah values.
I also want to take this opportunity to thank, in my name and in the name of the entire
congregation, the members of the 2003 Board of Trustees; and to wish every success
to the 2004 Board, hoping they will keep planting the good seeds which will continue
to produce the right types of fruit for the benefit of the coming generations.
Hag Sameah
