Kenton Shul -Ask the Rabbi session

Here is a quick synopsis of some of the questions from our Ask the Rabbi session at Kenton Shul on Sunday to which sixty people turned up. We had four eminent Rabbis in attendance. Rabbi Zvi Cohen from Kingsbury; Rabbi Danny Bergson from Pinner; Rabbi Efraim Levine from Watford and LBD Kashrut; Rabbi Anthony Knopf from Hampstead Garden Suburb.

Rabbi Yehudah Black was in the chair.

It was a very successful morning programme.

Question 1: Malcolm Cash from Kenton Shul. Why are there so many different kinds of Kashrut authorities?

Answer from Rabbi Levine: We now have the London Board of shechita which bringsRa the separate strands of United, Sefardi and Federation communities together under one umbrella Shechita organisation, and one standard. If however one wanted to have glatt standard that would be dependant on the individual Kashrut authority concerned.

Question 2: David Hoffman from Kenton Shul: There is a proposal from the Government to go to European time which could be havoc for the Jewish community. It would affect adversely the times of the end of Shabbat in the summer and the start times of davening in the winter. We would be unable to put on Tallit and Tefillin until 7.30 in the morning. What is being done about this?

Rabbi Cohen: Discussions are being held between certain Jewish interest groups and MP’s.  

Rabbi Levine: We won’t switch to this time because of Scotland.

Rabbi Black; I attended a TV programme in Newcastle called Look North about ten years ago when this proposal was postulated– there was a lot of discussion against this proposal years ago.

Esther Gershuny from Wembley United announced that a study had been written about this entitled Gershuny + Hillman, concluding that if we were to go to European time it would reduce the number of children’s fatalities in the winter which would override all other concerns.

David Hoffman concluded that years ago in 1970 when this timing was last employed, the community davened and put on Tefillin before the zeman.

Question 3: Jeff Bennett from Kenton. IDF officers have been disciplined for not attending and walking out at concerts where women have sung. Should we be returning to the Anglo Jewish tradition of mixed choirs?

Rabbi Levine said that we should not return to that era because the law is Kol isha ervah- the voice is seen as immodest.

Rabbi Bergson agreed with that but said kol isha ervah has to be contextually based and perhaps today that does not apply as did all those years ago.

Rabbi Knopf said it was interesting to note how these choirs used to work. Is there perhaps room for leniency in the fact that the individual voices are not heard?

Question 4: Brenda Symes from Kenton (46 yrs a member!): Why don’t Orthodox Rabbis join with reform or progressives on the same panel?

Rabbi Knopf expounded that when in came to issues like security, anti semitism or welfare issues there wasn’t such an issue to join and speak with Reform + progressive Rabbis.

However, the main concern is when it comes to issues of Halachah. For example; all orthodox Rabbis agree that one should not drive on Shabbat. If you have a non orthodox Rabbi sitting at the same panel then by default that gives that viewpoint validity together with the Orthodox Rabbis.

Rabbi Bergson postulated that it was very strange that some Rabbis will sit on an inter faith panel but they will not sit with reform Rabbis. Indeed there are historical precedents that the Rabbis sat on panels with deviating ele,ments from Orthodox tradition, for example the Sadducees.

Question 5: Aubrey Kutner. Kenton Synagogue: Why is it wrong to drive on Shabbat?

Rabbi Cohen said that in order to answer this question one would need to step back. The Torah says that one is prohibited from doing any melacha on Shabbat as distinct from avodah (manual labour). Melacha means any creative work. Our Sages included in that 39 different categories of work. In driving a car there is the internal combustion engine which continually causes a spark to be produced as well as the lights and other aspects of a car which are all creative.

Rabbi Bergson emphasised the importance of unchanging principles applying to changing circumstances.

Sally Del Monte mentioned that in Israel there are new technologies that employ the gramma method that reduce the direct breaking of Shabbat for the disabled etc.

Rabbi Black accentuated that of course in a case of danger or just doubt of danger to life it goes without saying that one breaks Shabbat.

Question 6: Daniel Cash, Year 8 JFS: Why is it that when you go to different rabbis there are sometimes different answers to the same question?

Rabbi Levine quoted the dictum from Pirkei Avot; Asei Lecha Rav which means make a Rav for yourself. It is very important that you choose one particular Rabbi and you do not shop around like a supermarket. Then again you should be aware that there are Rabbis who specialise in specific types of questions like Kashrut etc.

Question 7: Marlene Knepler from Kenton: Marlene has been attending the Limmud conference for the early years of its inception. At the beginning a number of Orthodox Rabbis attended. However, it was decided that Limmud is not a suitable forum for US Rabbis to attend. How suitable is that? Are we losing out the opportunity to reach out to people by not attending?

 Rabbi Levine said that at the beginning Rabbis attended and it gave legitimacy to Reform etc views. The Enlightenment movement in the 19^th Century is an example where Rabbis fought against it. He questioned those rabbis who do attend. Are they ignorant of the facts?

Rabbi Bergson announced that he will be going to Limmud this year with Rabbi Dov Caplan from HGS, to perform a musical Hallel service. You cannot compare todays situation with the early 19^th Century enlightenment movement. In addition between 1990- 2010 the Orthodox middle of the road has dropped in numbers by 10%. He accentuated that when you attend Limmud you are not sharing a platform or a forum but you are sharing specific space- which is different.

Rabbi Knopf said that whatever a person does he should seek Halachic guidance on such a matter.

Marlen Knepler expressed that she thought it was very sad that the Rabbis do not attend and Irene Leeman said that there was never a panel of Rabbis at Limmud.

Question 8: Yosef Black from Kenton- attends Hasmonean Year 8: What happens if after Shabbat in England you travel West towards America where it is still Shabbat?

Rabbi cohen told the story of Dayan Abrahams who travelled after Yom Kippur  back into the fast and whether or not he should take his shoes off again? The truth is that we go according to where a person is when Shabbat came out.

Question 9: Freddie Segal from Wembley Sefardi. He is a solicitor who does a lot of wills and he must attend the funerals for clients. He has spoken to rabbis who have said that one should not go into a church. Yet he sees Chief Rabbis and representatives attending Church for funerals and weddings. Is there one rule for people and another for Chief rabbis?

Rabbi Bergson quoted from Rabbi Ovadiah Yosef who said that it is completely forbidden to go into Church for any occasion. Christianity is for a Jew deemed idol worship and for a non Jew it is considered Shituf. Rabbi Bergson also quoted Rabbi J B Soloveitchik who said that it was even forbidden to view a televised church service.

Rabbi Levine suggested that if the Chief Rabbi were not to go it could be deemed as being morid bemalchut- rebelling against the king/queen or the government. Rabbi Black also stated that when he was a Rabbi in Newcastle he had been invited to a church service in St Martins in the centre of the Newcastle. When he had asked Dayan Gelley whether or not to go he was told not to go because of the above reasoning. The Chief rabbi or his representative must go because he is acting as an ambassador for the Jewish community in the presence of the Queen.

Question 10: Derek Lipton from Kenton: what about a mosque is it permitted to enter therein?

Rabbi Knopf suggested that the consensus of opinion was that it is a monotheistic religion however tyhere have been concerns in relation to their adoration of Mohammed. Rabbi black also added about the concern for the Kabbah in Mecca which was a leftover of idolatrous practices.

Question 11: Carmel Stockman: those Lubavitcher Chassidim who have a picture of the Lubavitcher Rebbe in their homes, is this permitted?

Rabbi Cohen emphasised that Lubavitchers do not actually use the picture of the Rebbe to pray towards. Rabbi Bergson said that it is important in a shiva house to remove photos and pictures so that it would not appear that one were praying towards them. Rabbi Levine said that Lubavitcher Chassidim have pictures of their rebbe to give them inspiration.

Question 12: Coming on from that, what is the status of the Kotel –is that also deemed as idolatry?

Rabbi Knopf explained that it is important to understand thar we pray at the Kotel not to the Kotel and the practice of putting kvitlach in the wall is mentioned by the Orach Hachaim- a famous 17^th Century Rabbi.

Am I a resident or an alien?

 Some words from Shabbat: AJEX Shabbat.

When Jewish people come together we try to find some message from the Torah which is applicable to the events of this week.

The Torah speaks to me…..this means that we believe that the Torah and its values are everlasting therefore it must have some association and relevance with my life. 

This morning we read in the Torah about the death of Sarah, the Matriarch of the Jewish people. Avraham comes to Chevron to mourn her passing and to purchase a burial place for his beloved wife:

The burial site would be the cave of Machpelah which is still today a place sacred and revered by both Muslims and Jews

He approaches the inhabitants of the land, the Hitites with the following statement:

Ger VeToshav anochi imachem

“I am a stranger and a resident with you-grant me an estate for a burial site with you, in order that I may bury my dead from before me”.

These seem to be strange words- almost paradoxical

Ger VeToshav anochi imachem

I am a stranger and a resident with you.

What does Avraham mean when he says to the Hitites that he is a stranger but at the same time he is a resident? Either, you’re one or the other, but can you be both?

On the simple geographical level perhaps Avraham was saying that he was originally born elsewhere in Charan, outside  Canaan- he is a Ger- a foreigner- a stranger but now he is a resident- because he has been living over here for some time. Simply put, he’s saying: “You know I might not have a right to purchase this property because I was born elsewhere. However, I have been resident here in Canaan for a few years so perhaps you should consider that fact”.

On a deeper level these words could mean that Avraham, now after the passing of his dear wife Sarah, realised the reality of his own existence and mortality – that we come through this world as strangers, just passing through, we’re not here in this world forever- and it is only in the next world that there is real permanence. And this is what Avraham is saying: “Ger Vetoshav- I am a stranger in this world but the place where I will truly reside is in the next world…and I’m just passing through”.

Or perhaps Avraham was referring to the condition of the Jewish way of life in exile that throughout the existence of the Jewish people in the diaspora the Jew has this double tension; on the one hand the Jew must not lose touch with his identity, the Jew must remain a Jew and not assimilate, vanish into the melting pot. The Jew has the values of Torah and his traditions to uphold, but then on the other hand there is the need to be a loyal subject or citizen of the country.

Indeed it was Jeremiah after the Temple had been destroyed and the Jewish people had been led into Babylon that he sent the following advice to his people:

Vedirshu et shalom hair asher higleti etchem shamah. “And you shall seek the welfare of the city to which I have exiled you and entreat G-d on its behalf”.

Today based on this statement we still offer up a prayer every Shabbat for the Queen because we are living here, and this is our country.

Ger VeToshav anochi imachem- I am a stranger and a resident with you. On the one hand the Jew remains strong and passionate about Judaism, on the other hand the Jew remains a loyal member of the State. Both are compatible with each other and complement one another. There is the double role of the Jew, the Jew who is the particularist involved in Judaism and its values, but then there is the Universalist message of Judaism. I am fully integrated and part of the wider society.

But it hasn’t always been good news for the Jews in this country.

Several months ago a programme was shown on TV called Bodies in a well. Whilst excavating the foundations of a new shopping centre, fifteen bodies were found thrown down an ancient well in Norwich from the thirteenth century. The DNA testing of five of the bodies found that they were most certainly  Jews and that it must have been a situation where the general population ganged up against this Jewish family and literally threw them down a well. The bodies remained there untouched until they were found in 2004.

And this was not an isolated incident of anti Semitism in this country there are countless stories of blood libel, accusations and in 1190, six hundred prominent Jews in York were locked up in the Cliffords Tower, committed suicide rather than be forcefully converted out of the faith by the mob who had gathered against them.

And in 1292 the Jews were expelled.

So in light of that you could read again another interpretation about  the nature of Jewish existence

Ger Vetoshav anochi imachem

I am a stranger and a resident with you- Even though I have lived in this country I remained a stranger- through the persecution and torment of millennia!- and that’s what anti Semitism and racism creates.

So my friends we commemorate today the many people who gave their lives fighting for King and country- we must also not forget the many Jews-60000 who also fought for this country during the second world war.

For what were they fighting?

I believe they were fighting for the freedoms that we have today that we tend to take for granted. Thank G-d we are living in a country where we are free to practise our religion. I am free to come to shul every day to pray and study Torah. I am free to walk in the street without fear of persecution-even though I am quite openly Jewish. We are all free regardless of religion or colour to live our lives in peace. And we are free to vote and democratically challenge and to speak our minds

All these freedoms are here because people fought and gave their lives so that we could have a better life….

Therefore our mission must be to live upright and good lives- that does justice to their memory.

Tehei zichram baruch

May their memory be for a blessing. Amen

A Bowl of Sweets

You’re probably wondering why a bowl of sweets?

Well you’ll find out by the end of this post….

This week in the Torah we encounter Avraham sitting at the entrance of his tent. It was three days after his Brit Milah he was in distress.

"G-d appeared to him in the oaks of Mamre- and he was sitting at the opening of his tent at the heat of the day. He lifts up his eyes and he sees and behold three men were standing above him, and he ran to greet them from the entrance of his tent".

The Torah then describes in detail the actions of Avraham how he involved himself in providing hospitality to these three men. It’s not Rabbinical commentary- it’s the Torah here speaking to us.- just read it yourself- He offers them water, he takes bread, he washes their feet. He slaughters a cow, he prepares the food. He runs to Sarah to tell her to prepare cakes.

And then he stands above them under the tree as they partake of the meal which he had prepared for them.

Notice the immediate difficulty here. We started by saying that Hashem appeared to him as he sat at the entrance of his tent. Yet where does Hashem disappear to in all this?-Instead of continuing the dialogue with God, the narrative completely breaks off and starts speaking about how Avraham  occupies himself with these travellers. Strange, a bit of a Chutzpah dare I say it on the part of Avraham to depart from God in mid sentence. Yet our Rabbi’s didn’t look at it in a negative way at all. On the contrary, they learn a very important ruling from this;

They say the following;

 "Gedolah hachnassat orchim mekabbalat p’nei shechina- the mitzvah of hospitality- welcoming people into our homes with warmth and enthusiasm is so great that it outweighs the receiving of the countenance of Hashem"-because that was exactly what Avraham did.

Here we see Avraham sitting at the entrance of his tent- he’s in pain. God comes to visit him, maybe to hasten his healing, yet Avraham says ..

“hold on a sec- Hashem I’ve got this mitzvah to do- I’ll get back to you”- and it’s only after these wayfarers have gone on their way  that the narrative returns to the dialogue between Hashem and Avraham.

So what do we learn from all of this? Number one we learn about the importance of Hachnassat Orchim to the extent that our Sages say that it is one of the features with which one can delineate whether one is a descendant of Avraham or not, by the fact that you practise hospitality.

Second- we learn that nobody is too important- or high and mighty to fulfil the mitzvah. Sometimes we say we’ll leave it to somebody else to do it- it’s beneath my dignity to start doing all this physical mundane stuff and running around after people- Comes along the Torah and says that if Avraham Avinu can go out of his way to do it with so much trouble, even though he had been just subjected to his brit three days previously- who are we to reject such an important mitzvah.

But third- the mitzvah of Hachnassat orchim elevates the individual. At the outset when the angels appear to Avraham, they were standing above him. But after he has fulfilled the mitzvah- vehu omed aleihem- he stood above them under the tree as they ate.

By performing the mitzvah of Hachnassat Orchim we elevate ourselves to the level of the angels.

One of the questions asked of me a number of years ago when I first came to Kenton was;  What attracted you to become a Lubavitcher?

My answer was not the philosophy or deep rooted Chasidiut or fervent prayer. No it was none of these- you know what it was-a bowl of sweets. When I was only twelve years old a Lubavitch family –the Sufrin’s- came to live in Ilford and every Shabbat afternoon I used to go to the Rabbi’s house and he would leave out a bowl of sweets for our consumption whilst he slept. By the time he would wake up- the sweets were all gone- so were our teeth!!

The message; we never know the effects of our hospitality.

Just saying Shabbat Shalom and showing a personal interest can make the world of a difference to a fellow Jew.

The Paradox of Noah

Every time I look at this Sedra, I am perplexed. The Bible- our Torah paints Noah as a righteous man, yet our Sages seem to view him from an entirely different perspective: they play down his goodness. So, on a Biblical level he gets a very good press, but our Rabbis don’t entirely concur with that viewpoint.

Think of these words from the beginning of the Sedra:

“These are the generations of Noah- Noah was a righteous man, he was perfect in his generation”.

The Rabbis analyse every word of the Torah and the question is why was it necessary for the Torah to add in the word Ledorotav- that he was perfect in his generation? It would have been enough to have said that he was just perfect- full stop. By saying, he was perfect in his generation, it becomes exclusive.

Rabbi Yochanan interprets this in a disparaging way about Noah- he says that in his generation he was a righteous man, but if he had lived in the generation of Avraham, he would not have amounted to much. In other words it was all relative. Yes, in his generation he was good because most of the people living in that generation were corrupt, therefore he stood out as a good man, but if he had lived in the generation of a greater man like an Avraham, then he would not have been reckoned as such a big mentsch.

Resh Lakish says completely the opposite. He says we read out from this a praise of Noah. Look at his generation, everybody was wicked and corrupt, yet Noah stood out as a man who wasn’t influenced by his surroundings, he managed to maintain integrity and decency in a world that wasn’t upright. For that you need to be a Tzaddik. When the rest of the world is going in one direction and you go in the other direction because you know that what you are doing is right, that takes strength and it takes courage.

I’ve said this so many times before.. The Torah speaks to me. I’ll say it again: The Torah speaks to me. And therefore when I read about Noah and the uncertainty of our Sages as to whether Noah was a Tzaddik only for his generation or whether he was a true Tzaddik, there’s something there for me.

This past week I viewed a video from China. (See photo above) I advise anybody not to watch this clip especially if you have young children because it will distress you.

The video comes from a CCTV camera of a street in a city in China. You might have heard about this from the TV reports. You see in the video a little girl around two years old called Yei Yei crossing the road, a van comes along and knocks her down. She’s on the ground. The driver of the van has seen what he’s done, he stops briefly. He then continues driving and you see the back wheels going over her again. Yei Yei is still lying in the street, nobody comes to her aid. A few cyclists and pedestrians  go by. Nobody comes to her help. In all, eighteen people passed by and nobody came to help her. Another car goes by and drives over her feet. Eventually a sanitary worker stops and pulls her to the side of the road.

She was then taken by the emergency services to the local hospital in intensive care

On 22^nd October little Yei Yei died.

This is a true story

I mention this terrible story because I thought to myself: you know  in China there are special rules in urban areas in relation to population control. You are only allowed to have one child. If you have more, then you are fined mercilessly by the Chinese authorities, which is a great incentive not to have more children.

Why should it be that in a society where you are only permitted to have one child by law yet they can be so callous as to just walk by as a child gets knocked down. I would have thought that it would be completely the opposite, that because of the fact that families are only allowed one child, that people would recognise how precious each child is and do everything in their power to protect  and ensure the safety of their children,

But that was not the case.

A little girl was on the floor knocked down by a car but people kept walking impervious to what had transpired. They see but they do nothing about it. It’s not my business.

“Why should I care about what has happened to a little girl – she’s not mine“-so said the driver when he was found and interviewed by a reporter.

When I read the story of Noah I read into the story two possibilities of a Noah. I read about a Noah who knew about the oncoming flood yet he didn’t do anything for his generation. Yes they were wicked, yet he stood around and instead of caring and bringing people back to an upright way of life he stood around knowing that I and my family are going to be saved- why should I care for anybody else.

Or I think of another Noah, who despite living in a generation where everybody around him was thinking in a crooked way, he stood up for what was right. That’s not always easy it takes a lot of courage and strength.

Which type of Noah are you?

What's a Mitzvah worth?

There is a wonderful, magical movie- One of my personal favourites which was released a few years ago, and I’m sure many people here have seen the film it’s called Ushpizin- it is a Hebrew language film with subtitles in English.

It’s a wonderful film because it gives us- the public an opportunity to look into the lives and the mindset of the Charedi Jew in Israel. I have also spoken to Israelis who have told me that the film has broken down barriers between the Charedim and Chilonim in Israel because it has pierced through some of the pre conceived notions that people have about Charedi Jews.  

It is also interesting to note that a number of the actors are in fact Charedi Jews themselves which gives the film a certain amount of authenticity and honesty.

The film begins with the Arbaah Minim Shuk in Yerushalayim. Moshe the hero of the story, a Bresleva, Charedi Jew, is looking to buy an Esrog for the coming Chag of Sukkot. He is led into the room where the Esrogim are sold, and there he sees in front of him the diamond of all Esrogim- The jewel of the crown-the most beautiful Esrog you ever saw. However the Esrog is far too dear for Moshe- but he so much wants this Esrog for the Chag.

However, Moshe sits studying Torah all day long and he lives together with his wife Miriam on a very meagre existence, sustaining themselves on the very insufficient Kollel stipend and indeed for Sukkot this year they have no money.

Through a series of interesting circumstances, and a chain of events, they receive a sum of money, enough to sustain them for the Chag. The first thing Moshe does is he goes to the market to buy his Esrog- and what joy he experiences to have this beautiful Esrog to fulfil the mitzvah.

Looking from the outside in, you think to yourself maybe Moshe’s a meshugannah; He has to look after the needs of the house and his wife and he’s going spending crazy money on let’s face it- a glorified lemon- His wife Miriam when she hears what he’s done is none too pleased; you have to watch the rest of the film to find out what happens to his Esrog. But the question is; is there a basis to this behaviour whereas we take money and we use it disproportionately for the sake of a mitzvah?

The Mishneh in Sukkah tells us that on the first day of the Chag the Torah says

“You shall take for yourself (referring to The Arbaah Minim) on the first day”.

The Mishneh says that you have to take the four different kinds yourself- that means that for the duration of the mitzvah on the very first day of the Chag at the very least you have to own the Arbaah minim- it has to be yours. The Gemara then delves into a discussion about ownership. What is called ownership- How far do we extend this rule?

Does this mean that everybody has to go to the expense of buying his own Arba minim?

A story is told of Rabban Gamliel, Rabbi Yehoshua, Rabbi Elazar Ben Azariah and Rabbi Akiva (sounds a bit like Pesach doesn’t it) who all were travelling on a ship together during Sukkot.

The only person who had the Arba Minim was Rabban Gamliel who had purchased his set for 1000 zuzim.

The Talmud then says that each one in turn used the Arba Minim of Rabban Gamliel, but each one of these Rabbonim in turn took the Lulav as a gift from Rabban Gamliel. They then gave it back to Rabban Gamliel. The Gemara concludes with two lessons. Number one that even though it has been given as a matanah al menat lehachzir, that means that the Arba Minim was given as a gift on condition that it would be given back to the original owner, it is still called a matanah and throughout the duration that the  

 Person fulfils the mitzvah he/she has ownership even though it has to be given back at the end.

Number two; why did the story have to say that Rabban Gamliel had purchased his Lulav for 1000 zuzim- what do we learn from this story? Answers the Gemorrah; Lehodiacha Kamma Mitzvos Chavvivos aleihen- To teach us how mitzvoth are so beloved by our Torah leaders. Rabban Gamliel was a wealthy man, but even for Rabban Gamliel 1000 zuzim is a lot of money- but he was ready to go over and above the call of duty in order that he would have the opportunity of fulfilling the mitzvah.

My friends, I think the message is clear; we cannot always estimate the value of a mitzvah. What might seem to me something very important and valuable may appear to another second person worthless- because we cannot put a price on the value of a mitzvah. Rabbi Yochanan in Pirkei Avot says this very succinctly in the Mishneh when he says “ Hevei Ratz lemitzvah Kallah kevachamurah-she-ein atah yodeah matan secharah shel mitzvoth”

“Run to fulfil even a light precept like you would for a stricter one- why?-for you do not know the reward for each individual mitzvah”

When I was in Yeshiva in Montreal and used to give my wash in to the local launderette, the lady behind the counter used to say; why do you give me this rag each week to wash? –and she was holding up my tzitzit- To me this was Tzitzit with which I remember all the mitzvot of Hashem, and with which I connect up to God and constantly look upon the Tzitzit to maintain my bond with Him - but from her perspective it was a simple rag brought in to be washed.

And we also do not know the value of a mitzvah on a second person. Every year we go on the first day of Rosh Hashanah around the houses and also to the local hospital to Northwick Park to blow Shofar and to bring people a little bit of the feel, of the Simchah of Yom Tov.  

Sometimes, we do not realise what a difference we can make-The opportunity to hear the Shofar; a little cup of grape juice, some apple dipped in honey, a few words of cheer – these little things- small though they may be-one has no idea the affect that one can have on somebody unable to be  in the shul at this crucial time of the year.

So. I wish you all once again Chag Sameach and with the message that we never always quite know the value of one single mitzvah.

So many Jews in Shul!!

Some of my words from Kol Nidrei:

Joe Goldsmith lands at Tokyo airport – he’s picked up by a Japanese taxi driver who says: So you’re Jewish- did you know there are 999, 999 Jews all together in Japan?

No – I didn’t know that there were that many- How do you know?

Very simple- said the Taxi driver- Whenever I go past the Synagogue a man knocks on the window of my cab and says: 

“We need one more for a milian!”

My friends, tonight there are more people in Shul than on any other night of the year. Indeed throughout Yom Kippur Jews come to Shul. I remember when I was a little boy being brought up in Gants Hill, Ilford. Now that was a massive community. On Rosh Hashanah + Yom Kippur the shul used to rent out the local Odeon cinema for the main service. This was a 3500 seater cinema- and every seat was taken. I remember going up to the very top of the Ladies section which was the circle seating and I used to look down on my dad who was a white speck on the stage below.

My dad also pointed out to me that the film Alien had been playing during the week- which curiously is Neila backwards!

Jewish people on the High Holydays want to be in Shul- Jews want to identify. Indeed I think of the words from the Talmud in Kiddushin: Yisrael af al Pi Shechata Yisrael hu-

 A Jewish person even though he/ she may have sinned is still part of the Jewish people.

The fact that I may have lapsed away from G-d His Torah – His people over the past year does not count me out as a Jew. I am quintessentially still part of the Jewish people. Even though I might not have been such a good Jew as I should have been nevertheless I am still connected with G-d and His Torah-and nothing can take that away from me.

And this idea is accentuated in the formula which we declared earlier just prior to Kol Nidrei.

 Biyeshiva shel maalah ubeyeshiva shel matah- In the upper courts and lower courts –

Anu matirin lehitpalel im ha-avaryanim- We sanction prayer together with transgressors.

In other words –there may be people here who may have strayed away from G-d and His Torah yet we pray and we are together as one.

The Hebrew word Tzibbur which means community is made up of three integral letters. These are Tzaddi- beit – and reish which stand for tzaddikim- beinonim and reshaim- righteous- intermediate and wicked- and all the gradations in between. I suppose that a community to be really called a Tzibbur – a community in the fullest sense has to include everybody of all different shades and opinions  

But I want to take this idea a little bit further…..

There is the famous story told about the Holy Ari Zal- Rabbi Yitzchak Luria who lived 500 years ago in Zefat and he used to spend a tremendous amount of his time and energy on Yom Kippur reciting all the Al chets- which is part of the Viddui – the confessional prayer on Yom Kippur

Al Chet Shachatanu lefanecha begilui arayot

For the sin that we have sinned before you for immorality

Al Chet Shechatanu Lefanecha bishfichot damim

For the sin that we have sinned before you for shedding blood

 His followers came to him and asked him; We know that you are a great Tzaddik, and that you live a life of purity and holiness-Why are you spending so much time  cataloguing sins that are not your own and that you have not done? 

He responded: You are right-  they are not my sins these are the sins of my fellow Jews and I feel responsible for them therefore I spend such a time in listing these sins and asking G-d to forgive my fellow Jews!

The Ari was citing an important Talmudic principle and that is:

 Kol Yisrael areivim zeh bezeh- All Israel are responsible for one another. The underlying principle is that if a Jew sins I cannot just say I am not responsible but the fact that a Jew is not keeping Shabbat or not eating Kosher is because there lacks something in me! I am therefore in some way responsible for my fellow Jew.

Rabbi Yochanan in the Medrash illustrates this with the parable of a boat travelling from Sidon to Tyre and in the middle- one of the passengers decides to start drilling a hole under his own seat. The other passengers say to him – what are you doing – why are you drilling a hole under your seat? He answers: It’s my seat I paid for it – so I can drill a hole under my seat.

But – respond the passengers if you drill a hole under your seat we will all drown because we are all in the same boat.

Thus- says Rabbi Yochanan- Kol Yisrael areivim zeh bezeh All Israel are responsible for one another.

We are all in the same boat

 On Yom Kippur we are judged in two ways: first on an individual level: we are judged according to our specific merits. But in addition we are judged as am Yisrael – Maimonides says it very succinctly. Through doing one extra mitzvah you may be:

 machria et atzmo ve-et kol haolam kulo lekaf zechut- you can tip the balance on your own scales and indeed for all the world for the balance of merits. Conversely if you do one sin you can tip the balance the other way G-d forbid.

This is reflected in our recitation of Viddui. Later on in Maariv- as we do throughout Yom Kippur you will notice that when we recite the Viddui,  we first recite it in our silent Amidah- then later on we recite it as a Tzibbur – as a community led by our chazzan tonight.

The first time we recite Viddui in our personal Amidah we do so as individuals- I have sinned before G-d – it is my autonomous responsibility to confess my sins before G-d. Only I can do that - nobody else can.

Ultimately it is You Hashem who knows and recognizes the truth-and we say this as part of the Viddui:

Atah yodeah razei olam

You know the secrets of the Universe and the hiddenmost mysteries of all the living. You probe the innermost chambers, and test thoughts and emotions, nothing is hidden from You and nothing is concealed from Your eyes.

But then later on we come as a community:- notice all the viddui is in the plural Al chet shechatanu lefanecha- for the sin that we have sinned before You. We come as a people and we ask You to forgive and pardon all the sins of Israel.

Have you noticed that when we recite the ashamnu – the al chet (Veal kulam) Ki anu amecha- veal chataim which all incorporate parts of the Viddui prayer, that the tunes that we use are all quite upbeat. Seems strange here we are talking about how bad we have been yet we sing catchy little tunes + ditties.

The Baal Shem Tov explains that even a cleaner who gets the opportunity to clean out parts of the king’s palace is happy because he/she has the privilege to clean out the palace of the king. So too we are joyful – we sing, we are cleaning out our souls, we are starting anew. Hashem has given us this opportunity to come back and return to Him.

The Mishneh in Taanit says the following: Lo Hayu yomim tovim beyisrael kechamisha asar beav ukeyom Hakippurim.

There were no greater Holidays in Israel like the 15^th Av and Yom Kippur. The Mishneh is saying that these two festivals are so special that they have a greater joy than all the other festivals.

I’m not going to explain why 15^th Av was a day of joy- not the place here. But Yom Kippur- a day of solemnity- of sadness- especially since we are delving on our sins, we think also about how far we have travelled from G-d, why should this be a day of Simchah and joy?

The Talmud answers Ki Yesh bo selicha umechilah- The reason why Yom Kippur is essentially a happy day because it affords us the opportunity to come back before Him and G-d has set it aside as a day of forgiveness and pardon for our sins. So rather than it being a day of sadness it is a day of joy- indeed tomorrow in the Avodah of Yom Kippur, the original temple Service we read how the Cohen Gadol, the Cohanim and the people were in a state of euphoria after the Service had been completed and the High Priest had come out from Holy of holies without blemish!

Every year over Yom Kippur we recite the following blessing: Baruch atah Hashem ….

Blessed are You O Lord who forgives and pardons our sins and passes over our guilt every year.

Asks Reb Levi Yitzchak of Berditchev: How do we know that Hashem is going to forgive and pardon our sins every year- isn’t this therefore a beracha levatala- a blessing in vein?

He answers with a parable of a Rebbe with his young student who promises him that if he is a good boy he will be rewarded with an apple. The young student is a kluger- he’s very clever and sharp. He immediately recites the beracha: Baruch atah Hashem elokeinu melech haolam borei peri haetz- blessed are You O lord our G-d King of the Universe who has created the fruit of the tree. The teacher realizing that his student has recited the bracha is duty bound to give the apple to the student otherwise the blessing will be in vein.

So too we recite the blessing that G-d forgives and pardons our sins every year.

Says Reb Levi Yitzchak- G-d is now duty bound to grant us our blessing otherwise it becomes a blessing in vein.

My friends, we pray that Hashem give us His full brachot for this year and grant us selicha umechilah and let us say Amen.

The small thin voice

I want to take a few moments of your time to reflect on a few small words from the piyut: unetana Tokef which we read during Musaf on Rosh Hashanah and Yom Kippur:

The context is Yom Hadin- the day of Judgement which is announced in heaven:

“A great Shofar sounds and a (kol demama daka)small thin voice will be heard”

Quite a strange phenomena to be using this idea of a small thin voice in relation to G-d and the Yom HadIn.

Look at the reaction of the celestial beings:

“Angels rush forward and are held by trembling /shaking”.

The actual source of this idea of the Kol demama dakah- the small thin voice- comes from the Book of Kings I. The Prophet Elijah is on Mt Carmel, the Prophets of Baal- the false heathen worshippers are pursuing him.

He finds himself alone in a cave on the side of the mountain.

He is told by G-d to go out onto the Mountain

Suddenly there was a great and strong wind that tore the mountains and broke the rocks before G-d.

Lo beruach Hashem

G-d was not to be found in the wind.

Then there was  an earthquake

Lo beraash Hashem

G-d was not to be found in the earthquake

And after the earthquake there was fire

Lo ba-aish Hashem

G-d was not to be found in the fire

And after the fire there was the Kol demama daka

A small thin voice and G-d appeared to Elijah.

The Kol demama daka announces that’s it in the small things- the details of creation where the infinitude of G-d is to be found.

I think there is here a little message: we emulate G-d as the Torah says Vehalachta bidrachav- Walk in His ways.

And just as G-d is too be found in the small thin voice – the beautiful details of creation- so too it is with our small deeds – the little act – this is what Hashem wants from each and every one of us.

In the words of Rav Soloveitchik;

Sometimes it is the small, modest, unseen act, the seemingly insignificant deed unnoticed and hardly discernible is precisely the one which fulfils a higher plane than through great renowned heroism.

Teshuva Tefillah utzedaka maaviril et roah hagezerah.

It’s through our deeds that we can make the difference.

Wishing you all a Gemar Chatima Tovah– you should be written and inscribed for a Happy Healthy and sweet New Year. Amen