Divre Harav – April, 2024

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On Monday April 8, the path of a total solar eclipse will cross North America from Mexico, through Texas, up and across the central and eastern United States through Maine, and into Canada through Newfoundland and Labrador. The path of totality will touch a tiny corner of Michigan just north of Toledo. The next opportunity to see a solar eclipse in North America will be in 2044. If you can wait until 2099, the totality of the eclipse will pass right over Grand Rapids.

In ancient times, an eclipse was a sign of Divine displeasure (Talmud, Sukkah 29b). For this reason, historically no blessing was said when witnessing an eclipse. However, since we understand eclipses to be a predictably recurring natural phenomenon, my colleague Rabbi Josh Heller suggests that if you see the total eclipse, you should recite the same blessing that you would recite over other powerful natural phenomena such as shooting stars, earthquakes, lighting, and violent winds:

בָּרוּךְ אַתָּה יְיָּ אֱ–לֹהֵינוּ מֶלֶךְ הָּעוֹלָּם שֶכֹּחוֹ וּגְבוּרָּתוֹ מָּלֵא עוֹלָּם 

You are the source of Blessing, Adonai our God, whose power and strength fill the world.

Leading up to and following the totality, you may also wish to add personal meditations or readings attesting to the power or majesty of creation, such as Psalm 121 or 148.

Remember, however, that you should never look directly at a partial eclipse without proper eye protection. Note that solar viewing glasses are thousands of times darker than sunglasses. During the time of totality, when the moon completely covers the sun, it is safe to look at the eclipse without glasses. When the sun begins to peek out from the edge of the moon, no matter how slightly, you must cover your eyes with the solar viewing glasses again.

I have seen several partial eclipses, but never a total eclipse. I’m looking forward to spending the day with my friends from Fort Wayne, IN, which is just on the edge of the totality, and hopefully find a cloud-free place within the path of the total eclipse to witness something that for me will likely be a once in a lifetime event.

Hebrew Words of the Month:

  • Shemesh, Ḥamah – Sun
  • Yare’aẖ, L’vana – Moon
  • Likkui Ḥamah – Solar eclipse
  • Likkui Yare’aẖ – Lunar eclipse

Divre Harav – March, 2024

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In memory of Dale Krishef, Devorah bat Yoel u’Feigel.

Most of us will sit shiva for two major losses during out lifetime, that of our parents; and some will also have occasion to mourn the significant losses of spouses, siblings, or children. Shiva is an intense period of mourning, during which the mourner does not leave his or her home for seven days, except on Shabbat, when the public rituals of mourning are set aside. The mourner wears the torn shirt (or ribbon) during shiva as a sign of loss and we bring a minyan into their home. For a person who is deeply engaged in Jewish community, who is a regular part of a synagogue community, during shiva the community shows its love by reaching out with food and their presence. I can testify first hand to the power of this love and I am grateful to each person who went out of their way to come into our home during my recent shiva after their loss of my mother.

There is wisdom in the practice of Jewish mourning because it places the mitzvah of taking care of the mourner on the community and encourages the mourner to take time off to mourn and reflect.

Following the intensity of shiva, we say kaddish until 30 days after the burial, known as sheloshim. In the cases of the loss of parents, that 30 day mourning period is extended for a year (although most people stop saying kaddish after 11 months). In my case, I am trying to take the prohibition against attending or listening to programs of entertainment fairly seriously, at least for sheloshim. In the normal course of my life, I use entertainment to distract me from my thoughts. It might elevate my thoughts to a higher level, if I am watching a program of substance, but more often, it is the equivalent of cotton candy – no substance, lots of sugar, a distraction with no content of value. When living under a digital entertainment blackout, I find that at least some of the time I am reviewing memories of my mother, along with my father and other family members who are no longer with us. Some memories are pleasant, but many carry levels of regret and sadness. That’s what mourning is about: sitting with the memories, experiencing and processing and sifting through the sadness to find the hidden beauty underneath.

The custom of marking the anniversary of a death, known as yahrtzeit, by saying kaddish is an additional way that we might continue to observe the mitzvah of kibbud av v’eim, honoring one’s father and mother, or showing the same kind of honor and love for the memory of spouses, siblings, and children. There are two parts to this custom. First, I’d encourage you to come to the synagogue on the Shabbat on or before the yahrtzeit to say kaddish and also, if you are comfortable, to receive an aliyah. Second, to help the synagogue gather a minyan of people on the evening or morning of the yahrtzeit itself to say kaddish.

Finally, four times a year we include a special memorial service in the Yom Kippur and Festival services, known as yizkor. This is an additional opportunity and reminder to spend a few minutes thinking about your loved ones and saying prayers in their memory.

Hebrew (and Yiddish) Words of the Month:

  • Shiva – “seven” The seven day mourning period beginning with the burial.
  • Sheloshim – “thirty” The thirty day mourning period beginning with the burial.
  • Kaddish Yatom – “orphan’s Kaddish” The Kaddish assigned to mourners.
  • Yahrtzeit (Yiddish) – “anniversary” The anniversary of a death according to the Hebrew calendar.
  • Yizkor – A memorial service.

Divre Harav – February, 2024

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There is something majestic about the architecture of a large sanctuary that draws one’s attention upwards towards God’s presence. A room full of people absorbs and mutes some of the sound, but the acoustics of a well designed sanctuary amplify the power of the leader’s voice. On Rosh Hashanah, in between sets of shofar sounds, I like to let the sound echo and die down before continuing on with the next set. It is a reminder that when we do a mitzvah, the effect of that action resonates through the world like the rings of waves coming off a stone thrown into a pond.

Because of pandemic precautions on keeping our distance from other people and increasing concerns about the security of gathering in a space without an emergency exit, we have been almost exclusively using our Sanctuary since resuming in-person services on June 13, 2020, after temporarily suspending services in the building the previous March 18. Our weekday minyan has used the chapel and we did hold several festival services in the chapel on Sundays when All Souls was using the Sanctuary, but for almost four years, we didn’t use the chapel on Shabbat mornings.

We began meeting in the chapel again on Shabbat morning the first week in January, after installing an external exit and a camera to broadcast the service online. I’d gotten used to the feel of 25-35 people in the sanctuary. The first several times meeting in the chapel, it felt crowded, as if there were too many people impinging on my space. We need a certain amount of personal space, but we also tend to like the warmth of the presence of others. The sounds of many voices fill the space of the room, a room full of bodies absorbs and softens the sound, reducing harsh echoes. The quality of the sound and the feeling of community quickly dispel the sense of claustrophobia. This reminds me of a midrash found in Pirke Avot (5:5), that one of the miracles which took place in the Temple was that on Yom Kippur, people were packed in the courtyard like sardines, yet when the time came for them to fall prostrate upon hearing the name of God, each person had ample room to do so comfortably. The sense of being packed into a cramped space cheek to jowl gave way to a more expansive reality.

It is true that we can fulfill our role as Jews in the world without entering a synagogue. Yet our tradition teaches that whenever people gather for prayer or to study Torah, God’s presence rests on the assembly. We can pray alone, but our prayers are intensified by the music of the blended voices of a community. Here are some times that you might make a special effort to come to shul on Shabbat morning:

  • On the Shabbat before a Yahrtzeit, to say Kaddish and take an aliyah in memory of your deceased loved one.
  • When someone in your family is ill and you want their name to be included in a prayer for healing.
  • When a communal tragedy has happened and you don’t want to be alone.
  • When we are having a monthly Shabbat lunch.

A community like Ahavas Israel depends on a certain number of people we can count on every week to make a minyan, but we also count a larger group of people to come at regular intervals to fill the room with warmth, voices, and your participation. Please mark your calendar at some regular interval to join us as a part of our synagogue’s Shabbat community.

Hebrew Words of the Month:

  • Kehillah, community
  • Shekhina, the Divine Presence

Divre Harav – January, 2024

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It’s cold and snowy outside, and nothing is growing. Trees are bare and plants and grasses around the yard are dry and dead. Yet our tradition tells us that we should celebrate Tu Bishvat, the new year for trees. A pessimist would look around and conclude that the world is dying and there is no point any more. An optimist looks around and believes that the cold will end and the world will become green and grow again. There is a midrash about Adam and Eve, who are exiled from the garden just before Shabbat of that first week of creation. Shabbat is a beautiful day of light, but as Saturday night approaches and the world gets dark, they become afraid. It’s never happened before (in their very short lives), and they think the end of the world is nigh. So God gives them the gift of fire (which we commemorate as part of the Havdalah ceremony), and the light and warmth of the fire relieves their fear and gives them assurance that the world is not ending.

I believe that Judaism gives us a mandate to be an optimistic people, but Rabbi Lord Jonathan Sacks, of blessed memory, went one step further. He writes:

People often confuse optimism and hope. They sound similar. But in fact, they’re very different. Optimism is the belief that things are going to get better. Hope is the belief that if we work hard enough together, we can make things better. It needs no courage, just a certain naivety to be an optimist. It needs a great deal of courage to have hope.

In the Midrash, Adam and Eve lacked the tools and the knowledge to take action to bring light and fire into the world. But we are different. We celebrate the rebirth of the world not only because we have optimism (based on past experience and science) that the world in fact will warm and become green again, but we also have hope that we can affect the environment around us through good stewardship of natural resources. The celebration of Tu Bishvat has evolved from a way to mark the age of trees for purposes of tithing produce, to a mystical Seder celebrating our connection with God through eating different kinds of fruit, to a day celebrating planting trees and care for the planet.

Rabbi Schadick, Cantor Fair, and I will be leading a joint Tu Bishvat Seder on Wednesday evening, January 24th, at 6:00 p.m. It will include a light dinner (a vegan barley soup and fresh baked rolls), along with different kinds of fruits and nuts.

The cost is $10/person for adults and children 12 and over, no charge for children under 12. You can make a reservation online here or by calling/emailing the synagogue at 616-949-2840. Please either send a check to the synagogue or pay by venmo,  @AhavasIsraelGR, account.venmo.com/u/AhavasIsraelGR . The reservation deadline is Sunday, January 12. We cannot accept reservations after that date.

We hope you’ll join us.

Hebrew Phrase of the Month:

  • Tu Bishvat – The fifteenth (the total of the letters Tet=9 and vav=6) of the month of Shevat
  • Hag Ha-Ilanot – The festival of trees. Ilan is a late Biblical word for tree found in the book of Daniel. Etz is the more common word for tree.
  • Tikvah – Hope