Los Angeles Jewish Home

Every Friday afternoon, the rabbis on both campuses visit residents to make Kiddush. The whole ceremony is aimed at giving warmth, joy and a sense of community as we welcome Shabbat. The actual "Kiddush" (the word means "making holy") is the part of the ceremony recited over wine or grape juice; it is about thanking God for giving us this holy day. What is a holy day? I want to suggest it is time set aside for the soul.

The Jewish tradition gives us lots of these holy days — days when, if we allow it, the rhythm of our life changes. The basic model for the Jewish holy day is Shabbat (the Sabbath) which comes every seven days; that's about 52 Sabbaths every year. In addition, there are 13 days on the Jewish Holidays, some solemn, some days of celebration, which Torah tells us are to be days of rest, just like Shabbat. That adds up to 65 holy days a year — more than two months in every twelve!

In a world where so much emphasis is placed on achieving and being productive, it might seem terribly wasteful to have all those days when we are supposed to stop achieving, stop being productive, in effect stop doing, and instead just be. Jewish tradition gives us these days — Shabbat in particular — as days when we should be free of productive work. If we look at the Ten Commandments, it becomes clear that all people, and indeed working animals too, need time (at least one day in every seven) to rest. What a major contribution to society the Sabbath was; and we are still feeling the benefits today!

One resident, talking about the requirement in the Jewish tradition that we should not work on Shabbat, said to me: "But that's all very well, Rabbi! Many people have to work on Saturday, their livelihood depends on it." Yes, I know and respect that. My own father, who kept Shabbat much of the year, would nevertheless go to work on Saturdays in the months of October to December, as he was in the toy trade and that was the vital and busy time for his business.

As important as Shabbat and the other holy days are, what I think is equally important is the lesson they teach us: that stopping and being are absolutely essential to us. But it isn't just that weary bodies need and deserve rest. So do souls. Whether or not we observe the traditional Jewish days of rest, it is so important to spend time away from the tasks and the worries of everyday life, and instead give ourselves the opportunity to feed our souls, so that we are spiritually enriched, renewed, even re-created. Isn't that what the word recreation means?

Whether we make space for ourselves on the days our tradition offers, or at other times, that space is so essential. I talked about this in my resident groups. Outside the world of prayer (I believe that prayer is wonderful nourishment for the soul), I think my own favorite ways of replenishing (or re-creating) myself are walking in nature and listening to classical music. Residents said that activities like these can "calm the spirit"; and "let you know what is important".

We can lose ourselves in so many ways: playing or listening to music; painting or pottery or other arts and crafts; wandering in nature among trees and sky, hills and valleys; reading a good book; song and prayer… What do I mean lose ourselves? I think that (if we are fortunate) we step aside from every-day worries and concerns, and from the busy-ness of our minds; it's as though we are lost in a deeper part of ourselves. But in an important way, we also find ourselves. We know who we are, and sometimes we may feel the closeness of God. What a blessing!

Labels: For the Spirit, holy days, Kiddush, Shabbat, traditions

Last week’s reading is known simply as “Holiness”, applying laws for every person to live a moral life. This week, we read about laws of holiness specifically for the priests.

But, the very first verse is peculiar:


Three times in this one verse the verb “to say” is used, and calling Aaron’s sons “the priests” appears to be redundant.

The Rabbis of the Talmud suggest that “saying” is much gentler than “speaking”, which is harsh and judgmental.   Perhaps what we have here is a gentle question for the kohanim.

The Talmud in Nedariis m 32b describes the kohanim as sheluchei didan. The kohanim act as our agents or emissaries as they perform the Temple service. Yet this idea - that the kohanim act as agents for the Jewish people - appears to violate the legal definition of the powers of a shaliach. An agent acts on behalf of the one sending him, executing his wishes. The agent cannot do that which the principal himself is incapable of doing for himself. So how can the kohanim perform the Temple service on our behalf, when non-kohanim are not permitted to serve in the Beit HaMikdash?

The parashah also opens with special directives for kohanim: "God spoke to Moses: Tell the kohanim, the sons of Aaron..." (Lev. 21:1). Yet the text appears repetitive — do we not know that the kohanim are descended from Aaron?

According to Rav Kook, these two terms — 'kohanim' and 'sons of Aaron' — indicate two different aspects of the special sanctity of kohanim. The first is an intrinsic holiness, inherited from one’s father. The phrase "sons of Aaron" refers to this inherent sanctity.

The second aspect is an additional layer of holiness — one’s actual functioning as a kohen. This aspect is designated by the term 'kohanim.' (The verb lechahein means 'to serve,' so the word 'kohanim' indicates their actual service.) Thus, the term "sons of Aaron" refers to their inherited potential, while 'kohanim' refers to their realized state of priestly service.

Usually a kohen will have both potential and actual kohanic-holiness.  This intrinsic sanctity cannot be revoked.

Perhaps we may now understand the description of kohanim as 'our agents.' How can they be our emissaries in their Temple service when we ourselves are forbidden to perform this service?

In fact, the Torah speaks of the entire Jewish people as "a kingdom of kohanim" (Ex. 19:6).

Non-kohanim may not serve in the Beit HaMikdash, for they lack the holiness of actual priesthood. Yet every Jew has a quality of potential kohanic-holiness. Because this inner holiness will be revealed in the future, the entire people of Israel are called 'God's kohanim.' And it is due to this potential holiness that the kohanim are able to serve as our agents in the Temple service.

This understanding of the role of kohanim sheds a new light on the ceremony of birkat kohanim. The significance of their daily blessing is to awaken the latent kohanic-holiness that resides within the entire Jewish people. As the kohanim extend their arms to bless the people, they reach out to Israel's future state of holiness. Their outstretched arms point to a future era, but whose seeds are planted in the present.

This week we are gently reminded of our potentiality of holiness. Just as Aaron’s sons must strive to be deserving of their special status, likewise we strive to live holy lives in accordance with kedoshim.

Shabbat Shalom

Labels: Aaron, Emor, For the Spirit, Judaism, Kohanim, Parshah, Pennes, Priesthood, Shabbat, Word of Torah

From the Spring 2011 edition of The Chai Journal


By Esther Berlin

The best part of the week for me is Friday evening at the Jewish Home. I shall never forget my first Sabbath here, six and a half years ago. I walked in for dinner and was unprepared for such a change in the dining room. It was obvious that something special was about to happen. Tables were set with white linens and each place had a glass of wine, a small challah, and flowers. Seeing this beautiful sight, tears of joy ran down my face. I realized how much I had missed celebrating Shabbos. It had been a long time since I made the same preparations at my home on Fridays. Once my two children went off to school and I was alone, I stopped our family's tradition of reciting the prayers and lighting the Shabbos candles.

Now, each Friday that I am able, I go to the Synagogue to say a special prayer for my friends and family who are ill. The Mi Sheberakh seeks physical cures as well as spiritual healing, asking for blessing for all human beings. Celebrating Shabbos with Rabbi Rita Hertzberg is very special for me. Her soft, lovely voice is very soothing and I find myself relaxed, peaceful, and calm. I particularly enjoy singing the Kiddush Motzi when everyone joins in. It seems that all who participate are filled with joy. In the dining room, Rabbit Rita always provides a helpful explanation about the various Sabbath rituals. And then to top it all off, we have that wonderful big bowl of delicious matzah ball and chicken noodle soup! I feel so blessed to be living at the Jewish Home where we observe the traditions of our faith each week.

Labels: Activities, Around the Home, Berlin, Chai Journal, Cross Post, Friday, Hertzberg, Judaism, Kiddush, matzah ball soup, Mi Sheberach, Mi Sheberakh, Prayer, Sabbath, Shabbat, Shabbos, traditions

The Sabbath immediately preceding Passover is known as Shabbat Hagadol, the great (big) Sabbath. What's so great about it? Would you believe it's the length of the service?

In the good old days, it was unusual for the rabbi to sermonize every week. Typically, a rabbi would speak at length only twice a year. The first time, on the Sabbath preceding Yom Kippur, to speak to the congregation about the importance of doing teshuva (repentance) and seeking forgiveness. The second time was on Shabbat Hagadol to teach the complex laws regarding chametz (leavened bread) and preparing for Passover.

Besides the age old yearning for shorter services, there is an additional reason. This week has a special reading from the Prophets, which contains the word "gadol":

Malachi Chapter 3

23. Behold, I will send you Elijah the prophet before the coming of the great and terrible day of the LORD.

24. And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers; lest I come and smite the land with utter destruction.

This messianic prophecy regards the end of days and the belief that Elijah will return at Pesach to welcome the Messiah. The text speaks to the importance of Passover as the foremost of all holidays for the Jewish nation. But, what does Elijah have to do with Passover? He wasn't even born for centuries after the Exodus. Yet, as central part of the Seder is the Cup of Elijah, with our little ones staring at the cup to see if the wine is diminished.

The answer is to be found in a rabbinic disagreement concerning the number of cups we drink this night.

In Exodus 6 we read of the promise of redemption:

Wherefore say unto the children of Israel: I am the LORD, and I will bring you out from under the burdens of the Egyptians, and I will deliver you from their bondage, and I will redeem you with an outstretched arm, and with great judgments;
and I will take you to Me for a people, and I will be to you a G-d; and ye shall know that I am the LORD your G-d, who brought you out from under the burdens of the Eyptians.
And I will bring you in unto the land...

Should this last verb, "bring you", be included as a term of redemption, thus requiring a 5th cup? Or is it not about redemption but the promise of the holy land made to Abraham, thus only 4 cups?

The question remained unanswered, and according to tradition, the prophet Elijah will resolve all disputes at the time of the coming of the Messiah.

We honor the dispute itself by pouring a special 5th cup, we call the Cup of Elijah. We welcome this prophet of peace to acknowledge that people can have honest disagreements without vilifying the other. And, as Malachi said, the hearts of parents and children will be turned to one another. What better place than the seder table?

Rabbi Sheldon Pennes is the Jack H. Skirball Director of Spiritual Life at the Los Angeles Jewish Home, where he oversees the many services and activities that educate, illuminate, and enrich the spiritual life and needs of those living in, or served by, the Home.

Labels: Chametz, Cup of Elijah, Elijah, For the Spirit, Gadol, Judaism, Malachi, Messiah, Parshah, Passover, Pennes, Pesach, Redemption, Religion, Seder, Sermon, Shabbat, Shabbat Hagadol, Word of Torah

Labels: For the Spirit, Judaism, Parah, Parshah, Passover, Pennes, Pesach, Shabbat, Torah, Word of Torah