Israel's Facebook

Kitah Zayin and Het studetns created a "Facebook page" for Israel in honor of Yom Yerushalayim. 

Below are some of the "friends" who appeared on the page. . .

Whom would you choose as "The Face of Israel" and why? 

Describing God as a "Man of War" - Good, Bad or Neutral?

We saw that in Shirat Ha-Yam (the Song of the Sea), which is recited daily during Shacharit, God is described as a "Man of War" (Ish Milhamah).  

How do you relate to this description in the prayer book?  Do you agree with it?  Do you find it inspiring?  Does it bother you? 

Matriarchs in the Amidah - To Add or Not to Add?

We compared the text of the Amidah in several siddurim, and highlighted some of the major differences among the Movements (Conservative, Orthodox, etc.). 

Some Conservative schools and synagogues add the Imahot into the beginning of the Amidah, and others do not.  Some choose to add the Imahot on certain occasions such as Rosh Hodesh. 

We listed the "pros" and "cons" of changing the original text of the liturgy by adding the Imahot into the prayer.  Which arguments on both sides did you find compelling?  Do you (or would you) prefer to include the Imahot in your own Amidah?  Why or why not?

To view the Teshuva by Rabbi Golinkin, who advises inserting a "piyut" (liturgical poem) about the Imahot into the Amidah instead of changing the original text, click here: http://www.schechter.edu/responsa.aspx?ID=35

Piyut for the Imahot

Minyan by Skype?

According to the Jewish sources we read, it is permissible to "skype into" a service to join in with a minyan to pray or say Kaddish along with them. 

However, it is not permissible to actually form a minyan in cyberspace from different computers; rather, there has to be an actual physical minyan already praying in one place, and if there is, then you can join in with them on Skype (or Facetime, etc). 

Why do you think Judaism places such an emphasis on praying together with a group? 

One purpose of saying the Mourner's Kaddish aloud in a group is for a mourner to receive support from the community.  Do you think it's possible to get comfort from other people if  you're just skyping in, and you're not actually there in person with the other people in the minyan?  

Thanksgiving Reflection

We looked at the prayer "Mizmor L'todah" in morning Tefillot - it is a reminder of the "Thanksgiving Offering" (Sacrifice) that people would bring to Hashem after surviving a dangerous situation.

Consider the following questions, and answer each one briefly:

• This "todah" sacrifice was originally brought by people after a life-threatening situation. Why is it now recited every morning in the siddur? 

• The prayer says "Ivdu et Hashem bsimcha", meaning, "serve Hashem with happiness!"  (We learned the song with claps...) What do you think is the connection between being thankful and being happy? 

Teva Trip Tefillot

* At Teva you had the opportunity to be outside for tefillot.  Did this environment make it easier to have "koved rosh"?  Why or why not?

* We can't wait a full hour before tefillot like the Hasidim haRishonim.  What is something you think we can do at school to increase the level of koved rosh? 

Exploring Tefillah in Israeli Popular Music

Consider the following questions about the songs we discussed: 

Which song seems most like a tefillah to you?   What "type" of tefillah (shevach, bakasha, etc.) would you characterize it as?

Which song seems least like a tefillah? 

Which song resonates or "speaks" to you?

** Here are links to some of the music - enjoy! 

Anachnu lo Tzrichim: http://www.youtube.com/watch?v=HSR40XoN12w

K'shehalev Bocheh  - http://www.youtube.com/watch?v=FueQaJgprxE&feature=related

Halevai: http://www.youtube.com/watch?v=hwEatU285N8

Hineni Muchan Umezuman

As we near the end of Sefirat Ha-Omer, consider the following:

** What is the purpose of stopping to say the "hineni muchan umezuman" passage before the counting of the Omer, or the "Hineni" before putting on Tallit and Tefillin? 

** What is something that you do quickly without thinking much, and what is something you carefully prepare for?
** Saying these extra "kavanot" slows down the service a bit.  Do you prefer tefillot that move at a quick pace or go slowly?  Why?

Haggadat Pesach - Reflecting on the Positive and the Negative

The Haggadah says we begin the Pesach story with the genut (negative part), and end with the shevach (praiseworthy part).  But what is the "genut" and the "shevach" of the story?  Some Rabbis said the bad part was slavery and the good part was freedom; others said it was starting off as idol worshippers, and then finally worshipping God.  What do you think is the real genut and shevach of the Israelites' story?

* Beyond the Passover story, we might also have our own "genut" and "shevach" about Judaism itself.  In other words, your "shevach" would be something you like or makes you proud, or is very meaningful to you about Judaism, and your "genut" would be something you don't like or that make you uncomfortable. What in Jewish tradition, history or practice is the genut for you, and what is the shevach?

[Some of your screen shots appear below!]

Reflections from the Shabbaton

• What is the symbolism behind the 6 psalms that lead up to L'cha Dodi in Kabbalat Shabbat?           How do you make Shabbat a time when you can "let go" of the things that occupy your time and energy during the week? 
• The "parah adumah" (red heifer) which we read about in the maftir is the paradigmatic example of a law that cannot be understood rationally (it is so weird...) We just do it simply because God says so.  Do you find mitzvot more meaningful when they have a rational purpose, or logic?  Or do you find it meaningful to observe mitzvot no matter what simply because they come from God/Torah?  When is it appropriate to do something just because someone says so?  When is it problematic? 
• Through the theme of "The Voice," we discussed using and abusing language.    God used speech to create the world; how can we use speech both to create and destroy?  (Look back at the post from October about Baruch She'amar for a great response from YV).

The Child in the Forest

Last week, we discussed the Hasidic story about the parent and the child who always went to services together . . . and then the child starts disappearing into the forest . . . and the parent finds him/her praying and says, "Why did you leave the shul - don't you know God is the same everywhere?" . . .  and at the end the child responds, "Maybe God is the same everywhere - but I'm not." 

What does this story mean to you?  Do you agree or disagree with the child's statement? 

When we went to the field to daven, did you feel like you were "different" there?  How did it affect your prayer experience, if at all?

From the Gym to the Playground - Where's the Ideal Spot for Koved Rosh?

As we read in the Mishnah, the early group of  "Hasidim" (pious observers)  would pause for a full hour before davening in order to obtain koved rosh, meaning concentration or the appropriate frame of mind. 


What helps you obtain koved rosh?  What is an impediment to having koved rosh? 


Think of the various locations our class has had tefillah this year (outside, the playground, the gym, the office, etc.)  Were you able to "connect" in one place but not another?  Which location was the most conducive to having full koved rosh?  Which was the least? 

Modim Anachnu Lach - Everyday Miracles

            An everyday miracle that I experience is that I am able to wake up and get out of bed every day. I am very grateful because other people in the world are not able to get out of bed and never get to experience the outside world. I am very lucky to be alive and able to do all the things I need or want to do. For example: I can go on a bus or in a car to school every day. People who cannot leave their beds must be homeschooled and don’t get to experience regular school. Most people don’t appreciate the fact that they can do these things, and they even complain sometimes! Some people may not think this is a miracle because it is so simple, but I know that it is.

            There is a difference between everyday miracles and other miracles. Other miracles, like in the Torah, are very exciting and remarkable.  But everyday miracles can be as common and unremarkable as being able to wake up and get out of bed, or being able to go to school or camp and be with friends, or other things that people just take for granted.  Miracles like the splitting of the Red Sea do not happen today in the twenty first century. But everyday miracles can and do occur today.

            When I read the Modim paragraph during the Amidah, I feel grateful for being able to wake up and pray at school, and I feel grateful for everything I have and all of my abilities.  I feel very grateful that I am able to go to Kellman Brown Academy and Camp Ramah.  I am grateful that I have friends and family that care about me.

            I think that there is a symbolism to the deep bow that we do during Modim.  During the Modim paragraph, we are deeply thanking G-d.  It is fitting that we bow deeply at the start of a paragraph in which we deeply thank G-d for all of the everyday miracles that occur for us.  (-Melanie, Kitah Zayin)

Oseh shalom uvoreh et . . . ha-ra??

      Isaiah declared that God is: oseh shalom uvoreh et hara.  This literally means that God makes peace, but creates the bad. This phrase was going to be put in the siddur; but why in the siddur would we Jews like to read about how our one God creates all of the problems we have? Because of this, the rabbis who put together the siddur changed this phrase to “uvoreh et hakol”.  This new phrase now says that God not only creates the bad, but he also creates everything else.

Now, when Jews pray, they do not say oseh shalom uvoreh et harah but they say oseh shalom uvoreh et hakol. When people look at this phrase they do not look directly at the part that says God creates the bad, but the part that say God creates the good.  I think the Rabbis changed Isaiah’s phrase to make the Jews more sure of their God, and to say to the Jews that they are not only praying to a God who creates problems, which is what Isaiah’s original phrase says (or seems to emphasize), but also to a God who creates peace along with everything else.

(- Shira, Kitah Zayin)

Blessings for the Good and Bad

We read a text from the Mishnah that tells us to bless God for the bad things that happen in our lives as well as the good things that happen. This Mishnah is very similar to the blessing after Barechu because they both mean to thank God for both good and bad things.  

This Mishnah is definitely something that I really agree with.  I believe that everything always happens for a reason.  When something bad happens,  I think that God has made this happen on purpose because he/she  is trying to teach me a lesson and something good will come out of the situation, but maybe later in my life.  God should be blessed all the time, even when something bad happens because everything happens for a reason.  

          In my life, I have had a special connection to this prayer.  My 98 year old grandma is very ill and near the end of her life, and I pray so much everyday so she can stay alive and be healthy.  I also visit her every month to check on her and talk to her about school, after-school activities, friends, and more!  I pray to God that she is healthy and stays alive for a while.  I was also very blessed when she could make and attend my bat mitzvah one year ago.  During camp I was very sad and worried because I didn’t know if she could make it or not.  I prayed a lot every day and told my camp friends to pray also.  Because I connected so much with God from praying for her health to stay alive, and from being respectful to my elders and doing many different kinds of mitzvot, she was able to stay alive, and I of course, was very grateful. 

(-Gabriella, Kitah Zayin)

God did NOT leave us after creation

         Some people believe that God created us, but then left us to live our own life. This is called "deism" which means people believe in one God who created the world, and now has nicely remained for people to live on their own. Other people believe in [the outlook of] Baruch She-amar, which means that certain people believe that God is always active in our everyday personal lives, as the active verbe in Baruch She-amar emphasize. I personally agree with this prayer because I do not believe that God created us and then left us. I believe that if God created us and made us, then he would not just leave the people to do whatever they want to do. God is in our everyday lives, watching us in very step that we take. He knows that we do wrong things and because of that, we have to pray to him to forgive our sins. There is a reason why Jewish people and I pray in the morning. And this reason is to pray to God, which is a chance for us to talk to Him by ourselves. Also, people pray if you know you did something wrong and you want to talk to God for forgiveness. God is part in our everyday personal lives and if He was not, then there would be no reason for the Jewish people to do certain events that happen.
       
     I do agree and connect with Baruch She-amar more than "deism" because I know that God is with me and if I have a problem He will try his best to fix it for me. The way that I feel God is connected to me the most is when I pray. It does not matter where or when, all that matters is that I pray to talk to God individually. When I pray it makes me feel happy because I believe that God can hear me and that he hears me talking to him and saying what is on my mind. There are two specific parts in the prayers that connect me to God the most. One is the Shemah because for this prayer, you have to close your eyes and when I close my eyes, I do not pay attention to anybody else except to talk to God and to pray for Israel.  Another prayer is the Amidah. When I take those three steps forward and three steps backwards, it connects me to God. Since the Amidah is mostly silent I get to pray to God better and concentrate on what I want to tell God. These two prayers connect me most to God and make me feel better.
      
     In my own life, I feel God in many ways. When something amazing happens to me, I feel that God is looking down on me and looking out for me. When I am depressed from a loss, I will pray to feel connected with Him. He will look out for me, even though sometimes God can not make things better. God will try to help you and will feel the pain that you have inside your heart. I also feel God in many other ways. I think that God is always with me no matter what, and is right by your side all the time.

(-Kitah Het student)

Visualizing God

When I read or hear the phrase “Hei Ha-olamim” [which is found in both Yishtabach and Baruch She'amar] my first reaction is to visualize G-d as a "being" rather than "life itself."  However, I find it difficult to separate the two and also see G-d as life.  I believe God gives life to someone when they are born.  I also believe once someone is born He stays connected with the person their whole life.  At the same time, I see G-d is all around us and with us all the time, although giving us free will to decide what we want to do on our own.  I also believe He is a being of some sort because even if we can’t see or touch Him, He is always there to helps us and looks after us.

 When I pray in school, at home, or in synagogue and I do the Shema that is the time when I feel that I am closet to G-d the most and I also feel it is the most powerful prayer for me.  When I am speaking to Him, it is easier for me to think of G-d as a being.  When I pray, if I pray to “nature” or “the air” or something around me I do not feel that I am connected to G-d.  If I pray to G-d and I think of Him as an actual being, then I can get a picture in my head and know that G-d is listening to me.  That makes it easier for me to connect with Him.

I think the conception that G-d is a being is easier to understand for me, because I do not think about him as doing everything even though I know he helps everyone with everything.  (-Laura T, Kitah Het)

Sometimes the answer is No . . .

“Hei Ha-olamim” (in Baruch She-amar and Yishtabach) can be interpreted two different ways. It could mean that God gives life to the universe, meaning that God is a Being of some kind who gives life to others or it could mean that God actually is the life of the universe meaning that God is the process of life and nature, not an actual being. My interpretation of this verse is a combination of both of these ideas.

            When I was younger, we used to have a big stuffed doll that was bigger than I was. It had a blue coat, white hair, and a long white beard. That is what I imagined God to look like, up in the clouds. When I was in kindergarten, my sister learned a song in school, “Hashem is here, hashem is there, hashem is truly everywhere. Up, up, down, down, right, left, and all around, here there everywhere, that’s where he can be found.” This song made me question my vision of God. If God is a person, how can he be everywhere at once?

            My Zayde is the retired rabbi of Congregation Chizuk Amuno in Baltimore. When he came to visit, I asked him if God is a person, how could he be everywhere at one time? He told me that he does not believe that God is a person because a person cannot be everywhere at once, but that God was a spirit. This explanation made sense to me. Believing that God is a spirit is easier to imagine. I believe what the Bible tells us. Since the Bible says, that God created the earth that is what I believe. Some might argue that God could not have created the world in a week; however, a day could have been a year in that time for all we know. 

            I believe that it is easier to pray to a spirit. Other religions pray and cow tow to one person or thing like a king, idol, or ruler of their country, (or perhaps even a cow).  In Judaism, we are taught to believe in one God, but it does not say if we need to believe that God is a person or spirit. It is up to each individual to determine how he wants to picture God. In those religions, I think it would be harder for people to have their prayers listened to since the ruler can decide if he wants to listen or even veto their request. Judaism teaches us that God loves everyone and listens to everyone’s prayers. Whether he announces it or not is not the issue.

            My Zayde told me a funny story about payer. There once was a boy who prayed and prayed to God asking for a car. He was frustrated that God was not answering his prayers. He told his mom that he had been praying to God but God was not answering his prayers. So, the boy decided that he wasn’t going to pray anymore and he told his mother his plan. His mother told him that God actually did answer him; God's answer was, “No!”  (-Mikayla D, Kitah Het)

Baruch She'amar - The Power of Speech (by Y.V.)

The first chapter of B’reishit tells the Jewish people that G-d created the world through divine speech.  “And God said, Let there be light: and there was light.”  Merriam Webster’s defines speech as “the power of expressing or communicating thoughts by speaking.”  Speech inspires action, which in turn leads to change.  Without the power of speech, where would we be?  Speech is a true gift from Hashem that grants humans the right to reflect their thoughts and belief through speaking.  If it was not for speech, every human in this world would be exactly the same.

Speech can be used to inspire, create, and make one feel an emotion for the better or for the worse.   Speech makes the difference between life and death.  Eric Mohat, a 17 year old boy, was harassed so mercilessly every day of his life that he could not take it any longer.  When a boy in his math class told him, "why don't you go home and shoot yourself,” he did.  This proves that speech can also be extremely dangerous. When it is used in the wrong way, many can get hurt.  Speech can also benefit many when it is used with good purposes in mind.   Martin Luther King, Jr. was a prominent leader in the African-American Civil Rights Movement.  Through speech he was able to grant many people rights they deserved as equal human beings.  Without King, the world would be more unjust than it already is.

Speech really is a godly power.  Adonai has granted humans the authority to make a difference in His world.  This factor makes us similar to Him. Along with G-d, we inspire the world through speech, a true godly quality.

(-Yoav V, Kitah Het)