Truth comes down to earth: Bereishit 5785

The Midrash teaches us that when God, so to speak, consulted in Heaven as to whether to create humans, four representatives presented their views to the Almighty. This Midrash is an instructive way to begin to understand the role of Midrash generally in rabbinic writing.

The rabbis generally seek to express deep philosophic ideas, conundrums and contradictions that we constantly face in daily life in a manner that, on the surface, appears as a story or a fable: oversimplified and almost naïve in presentation. Each student of Midrash must ferret out its intended deeper message and its relevance to our lives, society and situation. This is because Midrash is a living document, pointing towards current guidance and thought—not a book of stories about the past.

But let us return to the debate in heaven as to whether humans should have ever been created in the first place. Truth and Peace objected. Said Truth, since humans tended not to tell the truth, they could never be trusted and therefore had no useful function. Peace agreed. There would never be a time in human history when war, violence and dispute were absent. So, again, there would be no constructive purpose in creating such beings and in having them populate the world only for them to destroy one another.

Kindness stated that humans should be created: there will always be a streak of goodness and compassion within human beings. They will build schools, hospitals, orphanages and day care centers. They will search for medical cures to disease and raise vast amounts of wealth to help those who are less fortunate and truly needy. Overall, they would be worthy of being created. Justice agreed, Humans possess an intrinsic sense of fair play. They will establish courts of law and attempt to adjudicate disputes between themselves. They will create police forces to make for a secure society. Again, overall, humans could be a positive force in the world.

The Midrash continues by saying that God, so to speak, considered all four protagonists and their arguments. They were evenly balanced at two against two. In order to reach a decision, He threw Truth down to earth so that now the “vote” was two to one in favor of creating humans, which He then proceeded to do.

The great Rabbi Menachem Mendel Morgenstern (Halperin) of Kotzk asked: “If God was only looking to break the tie vote, so to speak, why did he throw down Truth? He could just have easily thrown down Peace. With Truth remaining alone, the vote would still be two to one.” He then answered: “Truth can never be outvoted. No matter what the vote is, no matter how many speak against it, Truth remains at its core, which is eternally true. Peace may be compromised and manipulated. Not so Truth. It is a value that is all or nothing. Something which is ninety-nine percent true is still not Truth. It does not adjust to ever changing mores, fads or current correctness. So, Truth had to be disposed of before a vote could be taken.”

The Jewish people have always been outnumbered. God promised us that we would be a small people numerically—and that promise has certainly been fulfilled. The human race consists of billions of people who disagree with us and outvote us regularly. Sometimes they do this peacefully, but most of the time with hostile intent. Other faiths have, for centuries, attempted to convince us that the majority rules and that, since they prevail, we should give up and join them. But we have not wavered as a nation in our belief in truth as revealed to us by God at Sinai. We cannot be outvoted as we represent Truth in its essence and sincerity. And that is the secret of the creation of humans and the existence of Judaism throughout the ages.

Shabat shalom, Rabbi Berel Wein

The Creation: Bereishit set to music

Here's another topical music clip from Beit Knesset Hanassi's very own Max Stern: it's "Creation of the World (Bereshith) for soprano, flute, strings and percussion". The text is based on the words of the Torah (Bereishit 1:1-31 and 2:1-3). In this clip it is performed by the Ashdod Chamber Orchestra conducted by Luis Gorelik. The soloists are Amalia Ishak (soprano) and Avihai Ornoy (flute). 

This recording was made at a live concert at Kibbutz Yavneh nearly 30 years ago, back in 1995. Of this work, music critic Uri Epstein described it as, 

"...an expression of exhilaration and awe in witnessing the phenomenon on creation."

The piece, which is of 20 minutes in duration, is structured in seven variations, each being a day in the process of the world's formation: 1 darkness-light, 2 seas-heaven, 3 land-vegetation, 4 sun-moon-stars, 5 fish-birds, 6 beasts-man, 7 Sabbath.

You can watch and listen to it by clicking here.

Rising to face a unique challenge: Simchat Torah 5785

We reproduce here the full text of the letter circulated to all members of Beit Knesset Hanassi ahead of Simchat Torah 5785 (2024), the date in the Jewish calendar that marks the first anniversary of the October 7 massacre, in which nearly 1,300 souls were slain and over 250 hostages seized. This letter, sent out by Rabbi Joel Kenigsberg and Jeremy Phillips, addresses the need to strike a balance between the mitzvah of celebrating the renewal of the Torah and the immense sadness felt by all Israel on the anniversary of a major tragedy.

Simchat Torah this year presents us with a unique challenge.

On the one hand it is clear to us all that this cannot be a Chag just like any other. We cannot ignore the unspeakable pain Am Yisrael has endured over the past year and that so many continue to endure even now.

Yet at the same time, this season remains our eternal zman simchateinu. Simchat Torah is a day when we rejoice in the completion and renewal of the Torah, a day that represents the unbreakable spirit of Am Yisrael throughout history. Over the past year we have witnessed that spirit again – with unwavering strength, resilience and unity in the face of such tremendous challenges. We have a responsibility to celebrate the light that has shone amongst the darkness, and to show hakarat hatov for the good we have experienced – notwithstanding the pain, anxiety and grief that still abounds.

Even in their darkest moments, our ancestors danced and celebrated the gift of the Torah. And so must we. While we remain sensitive to the deep sorrow in our hearts and in the hearts of so many, we cannot cancel or erase the eternal meaning of our Chagim.

To that end, our Hakafot this year will aim to strike a balance between our enduring joy in the Torah and the respectful remembrance of those we’ve lost and yearning for those still in captivity. We will do our utmost to give space to the two conflicting emotions that will accompany this day. We will celebrate, for that is our victory. We will raise our voices in song, for that is our legacy. But we will also pause, reflect, and pray, for that is our duty.

As Rav Yosef Tzvi Rimon writes:

“The war is not only on the battlefield. The war is also on the home front. The enemies are trying in every way to disrupt our lives, to sow fear and panic among us, to cause division in our people and to shut down all joy in our country. We will not let them win!

We will continue to live in our country with high spirits. Although, at all times, we will remember the soldiers, the wounded, the martyrs who were killed and murdered, the hostages, the bereaved families and the families from the North and the South. We will remember them, think about them and pray for them. We will also pray for unity within Israel, and we will remember that our strength is in our unity.”

This Simchat Torah will be, as Shlomo HaMelech writes in Kohelet (3:4), both an “et sefod” and an “et rekod” – a time to grieve and a time to dance. Indeed, we will dance with tears in our eyes.

The Sefer Torah leading Hakafot (both in the night and in the morning) will bear a special me’il dedicated to the memory of Sergeant David Mittelman HY”D along with all those who were murdered and fell defending our people. This me’il is part of the global Simchat Torah Project, bringing a spirit of achdut and connecting us with over 500 other communities worldwide who will be using identical me’ilim. each dedicated to the memory of a different kadosh, in their Hakafot.

Additionally:

• While the mood of the Hakafot will be upbeat, we will at times switch to slower songs in recognition of, solidarity with, and prayer for those in mourning and captivity. Certain Hakafot will be dedicated for the success of our soldiers, the return of the hostages, the healing of the wounded and the return of those displaced.
• We will be joined by students from Yeshivat HaKotel who will help bring energy and ruach to our Hakafot. Israeli flags will be handed out to the children as a symbol of the strength and unity of Am Yisrael.
• Before the Aliya of Kol HaNe’arim we will recite the Misheberachs for our soldiers and for the speedy return of the hostages and together we will sing Acheinu.
• We ask that even those who normally exit for Yizkor should remain inside for the communal Yizkor for all those killed in the war.

In 1973, in the wake of the Yom Kippur war, Rabbi Norman Lamm delivered a sermon entitled “How can we be happy on this Simchat Torah?”. He concluded thus:

“So we shall be happy... We shall be happy because it is an act of emunah - faith. We shall be happy because it is an expression of bitachon - confidence in things to come. We shall be happy because our happiness issues not from childish and naive simplicity but from a recognition that life is complicated and complex and paradoxical. We shall be happy because our joy itself will overcome enmity and adversity, animosity and hostility. We shall try to restrain the sobs and sing out. And if a tear falls, we shall wipe it away and continue to dance. Because when we hold the Torah, we know that no defeat is permanent, and that victory will surely come.”

Simchat Torah reminds us of the eternal strength of the Jewish people — the ability to hold joy and grief together, to dance with tears in our eyes, and to continue forward as a nation bound by Torah, resilience, and faith.

May this Simchat Torah be a time of true simcha and may we know only besorot tovot for Am Yisrael in the coming year.

Something to do with your etrog

Tomorrow, literally tens of thousands of etrogim will be set free from the bonds of the arba minim. What do you do with yours? Many people like to puncture them with hundreds of cloves and turn them into besomim hedgehogs for havdalah. Others have greater ambitions.

Here's a recipe for etrog liqueur, kindly provided by one of our kitchen-savvy members, Juliette Rothschild. This recipe, she tells us, was handed down to her by a late Hanassi member, Sydney Faber, whom many readers may remember. The recipe goes like this:

 ETROG LIQUEUR

Ingredients 

3 etrogim

3 Cups of good quality Vodka (divided into 2 cups and 1 cup)

1 ½ Cups of superfine or regular sugar

Instructions

1. Peel etrog as thinly as possible (with a peeler)

2. Put peel into a 4-cup jar (e.g. a 32 oz Mayonnaise jar) or a litre soda bottle. Add 2 cups of Vodka.

3. Close jar and store in a cool, dark place for 2 days..

4. Remove and discard peel (strain before funneling into a bottle)

5. Pour the liquid into a glass litre bottle (e.g. a grape juice bottle). Add sugar and gently shake until sugar dissolves.

6. Add 1 cup of Vodka. Shake or stir again until all the sugar is dissolved.

7. Store for a minimum of 4 to 6 weeks (or more) in a cool, dark place.

If any Hanassi member proposes to make some estrog liqueur, can they please make it available to the Women's League so that we can sample it on a Shabbat when we have a kiddush?

Juliette adds that you can check out more etrog recipes on kosher.com. If you enjoy buttered toast for breakfast, here's one here for etrog marmalade to spread on it.

Being true to ourselves: Vezot Habrachah 5785

It is interesting that our great leader and teacher Moshe followed the lead of our father Jacob when it came to blessing the Jewish people before he left the world. The blessings that Moshe bestowed were individual and specific: each tribe was given its own blessing and its own mission. Every human being too is different, and even those amongst us who, on the surface, appear similar, are nevertheless still not identical.

One of the great tragedies in human life occurs when one person feels himself or herself to be a square peg in a round hole, ill fitted for the life one is leading and for the profession or work one is pursuing. Most of us, unfortunately, have to make some sort of peace with such a situation, and suffer the consequences throughout our productive lives. Rare are the individuals who can change course in the midstream of life, fulfill their natural abilities and pursue their true vision, despite all the obstacles that undoubtedly present themselves.

The import of the blessing of Moshe to the Jewish people is that each of the tribes, as well as the individuals who make up those tribes, should be true unto themselves. They should accept and follow their mission, both national and personal, that the Lord set out for them through their genetic traits and personal God-given talents. Conformity stifles all creativity and, without creativity, there can never be progress in human affairs, whether spiritual or physical.

Moshe loves the Jewish people. He has proven his love for them repeatedly during his 40 years as their leader and mentor. This final Torah reading is his last and perhaps most soaring expression of love for his people. A lesser person would, perhaps, feel pains of remorse and even revenge for the treatment he received during his 40-year career as the people’s leader. Indeed, Moshe would be justified in feeling unappreciated, and that he somehow never received recognition from those that he served so loyally and skillfully for so many decades.

However, that would not conform to the character trait of Moshe, who is the greatest of all human beings. It is about him that the Torah testifies to his natural human ego, i.e. that there never arose such a prophet within the Jewish people before him, nor will there ever arise another one after him. In his great vision of prophecy, Moshe identifies the talents and mission of each of the various tribes of Israel, and properly assigns to them their appropriate role in building a holy nation and a kingdom of priests. By so doing, he is fulfilling his final and perhaps greatest act of love for his people, by allowing for the diversity and creativity of human beings to function and build a greater and more holy society.

Chag same’ach, Rabbi Berel Wein 

Festive fun in the sun: Sukkot celebrations in Yerushalayim 5785

Our intrepid YouTuber, Hanassi member Heshy Engelsberg, took his camera round the Kotel and the Mercaz Ha’ir yesterday morning in search of seasonal festivities.  The resulting product gives a true-to-life flavour of Sukkot celebration in the city that, millennia ago, invented the Simchat Beit HaSho'evah -- and which has not forgotten how to celebrate, even in times of trouble.

You can view Heshy's recording yourself by just clicking here. 

The water-drawing ceremony set to music

We've just received from our member and composer Max Stern a charming YouTube clip of his reconstruction of the Water Drawing Ceremony for Beit Hasho'evah: This clip (which lasts one minute and 41 seconds) was made in October 2012. It seeks to describe the ancient ritual prayer for rain in the courtyard above King David's Tomb on Har Tzion.

You can check out this jolly piece by clicking here. Thanks, Max, for sharing this with us.