Category Archives: Israel

It’s time to rethink Slichot!

I’ve always found Slichot (Penitential Prayers) difficult for a variety of reasons: the poetic (and archaic) language of the Piyutim, the speed in which they are usually said, the rote recitation of something intended to be contemplative and even the challenging hours of when they are traditionally said. I’ve always felt there was a bit of a charade going on during Slichot, with a false sense of piety replacing the individual self reflection which the Slichot are meant to express and evoke.

This year, my uneasiness with the Slichot – as it is commonly practiced – has become even greater after deciding to take a closer look at the Piyutim. Though the most important component of Slichot is the recitation of “the 13 attributes of mercy” the Piyutim have come to play an important role as well. Written primarily between the 11th and 14th century, the Piyutim focus on sin and confession, remorse and punishment as well as hope for forgiveness and redemption. Many of them combine ‘scenes’ from Tanach, Misdrah as well as references to historical events. Seemingly, these are perfect features to be focusing on as interludes between the 13 attributes, as they confront us with a picture of ourselves – as individuals and a community – and what is lacking. Even if the language and rhyming are difficult to understand, one can still hopefully get the general idea. And even if one doesn’t, I believe there is (or can be) value in the ceremony for the sake of the ceremony – continuing a long standing tradition, and the feeling of additional spiritual effort as individuals and a community.

Until I started reading the Piyutim and not just saying them in a mantra-like fashion. Just a few, of many, examples (the translations are my own): On the first night we say: “מאז ועד עתה אנו נידחים נהרגים נשחטים ונטבחים. שורדנו מתי מעט בין קוצים כסוחים, עיננו כלות בלי מצוא רווחים”-“And from then until now we are dispersed, murdered, slaughtered, and butchered. In small numbers we have survived among dead thorns (the nations) our eyes yearn without finding any relief”.

On the second night we say: זעם כרגע ועתה להיפוך זרי קודש עתה לשיפוך חביבת רע כקרן הפוך חשובה עזובה כקורעת בפוך – “A moments anger is now reversed (to longstanding anger) holly crowns are now spilled (the crowns of Torah, priesthood and kingship are now desecrated). A beloved friend (Am Yisrael) like a ‘vessel of beauty’, now considered as one who is deserted and ‘rips their clothes’ (as a prostitute)”.

On the third night: “כל היום עליך הרוגים לכפרה אין אנו משיגים” – “the entire day we are killed on you(r name because) we have not achieved atonement”. The following Piyut states: “פחודים הם מכל צרות ממחרפיהם ומלוחציהם” – “they are afraid of all calamities, of those who curse and oppress them”.1919 June Brit Jews march vs Polish pogroms

On the fourth night: “איה כל נפלאותיך הגדולות והנוראות אשר ספרו לנו אבותנו ה’ צבאות”  – “where are all your great and terrible wonders(!) which our forefathers told us about Hashem of Hosts”. A few stanzas later: “מעת לעת צרתי מרובה” – “from day to day our plight increases”.

On the fifth night: “איויתיך קיויתיך מארץ מרחקים” – “I yearn and hope for you from a distant land”. In the following Piyut: “והם שחים ומושפלים עד מאד מהר יקדמונו רחמיך כי דלונו מאד” – “and they are exceedingly lowly and disgraced, may your mercy come hastily because we are dwindled (and cannot bare the hardship of exile)”.

On the sixth night: “ארכו הימים ודבר חזון ארמון נוטש וחדל פרזון” – “Lengthened are the days (of exile) and (lack of fulfillment of) words of redemption. The palace-deserted (Beit Hamikdash) and open cities (of Israel) – have ceased”.

On the seventh day: “מתי תחיינו ומתהומות תעלנו” – “When will you revive us and bring us up (to the land) from the depths (of exile”.

On Erev Rosh Hashana: “העיר הקודש והמחוזות היו לחרפה ולביזות וכל מחמדיה טבועות וגנוזות ואין שיור רק התורה הזאת” – “The holy city and its suburbs have been disgraced, all its treasures sunk and hidden and there is nothing left but this Torah”.

The common thread to all these quotes (and there are many more) is this: how can they possibly be uttered in today’s day and age? how are they not the gravest of insults and show of ungratefulness towards Hashem, who has – in this generation -brought us back to the Land of Israel, to sovereignty, to military and economic self sufficiency, to the flourishing of agriculture, Torah scholarship and technological advances? in short – to redemption? These statements are not being said in past tense. They are being said in the same fashion in which they were written – as a reflection of the current state of the Jewish People. As if nothing has changed. Is there a greater חוצפה כלפי שמיא than that? How can the denial of Hashem’s Chessed be expected to serve as a tool of self reflection and repentance? How can one hope to get close to Hashem through ingratitude?

סמל מדינת ישראל=ויקיפדיה---

Of course it is important to always remember the hardships we experiences and their causes. Of course not everything has been rectified but – on Pesach, would we consider for even a second saying עבדים היינו לפרעה במצרים (we were slaves in Egypt) without adding ויוציאנו ה’ אלוהנו משם ביד חזקה (and Hashem our God took us out of there with a strong arm)? Would we fathom to only discuss the terrible slavery without the redemption that followed? We are not talking about formal Tfilot and prayers which have strict rules and warnings about change (although I most definitely do not recite the traditional version of נחם on Tisha B’av but that is a topic for a separate post), rather on Piyutim, which are not the central part of Slichot which in itself does not have nearly the status of formal Tfila (even if it is fashioned after its model).

The are 2 possibilities I can think of for how people can continue saying these Piyutim, or at least sentences of these sort in the Piyutim:

Option 1 – People don’t pay attention, or mean, what they say in Tfila, let alone in Slichot.

Option 2 – People choose (knowingly or not) to stay in a state of perpetual trauma. A psychosis, in which ghosts of the past are conjured into their perception reality. (Why would people do this? is it an escape mechanism for not having to deal with the truth and the obligations that would bring with it? is it an emotional inability to process the truth with its challenge of the familiar? maybe a topic for a different post).

Either way – neither of these possibilities bode well for us as we enter The Days of Awe, days which require sincerity towards ourselves and sincerity towards Hashem, days, during which we spend hours in Tfila, speaking to Hashem and to ourselves about what is true and what is false about our past, present and future.

 

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What a Jewish Commander sounds like!

Colonel Ofer Winter was recently appointed the commander of the Givati infantry Brigade. On July 9th he issued the below command to the commanders and soldiers of the entire brigade.

Reading it makes we proud beyond description that we have commanders issuing such statements and entire brigades accepting and being motivated by them. Blessed are the people who these are their commanders and blessed are the people who these are their soldiers!

Shabbat Shalom to all of Am Yisrael, The soldiers of the IDF, the Givati Brigade and Colonel Ofer Winter!

(Below is a photo of the Hebrew original. Any mistakes and inaccuracies in the translation are mine alone – I did my best, though some of the “heart” of the phrasings are lost in translation!)


 

11 Tamuz 5774     Givati Symbol

July 9 2014

              Commander’s Message for Battle

Operation Protective Edge

 

Dear commanders and soldiers,

 

A tremendous merit has befallen us to command and serve in the Givati brigade at this time.

History has chosen us to serve as the spearhead of this battle against the Gazian terrorist enemy who curse, taunt and scorn the ‘God of the battles of Israel’. We have prepared and readied ourselves for this moment and we accept this mission upon ourselves with a sense of complete humility and Shlichut and with the readiness to endanger ourselves and give our lives to protect our families, our nation and our homeland.

 

Together, we will operate with determination and might, initiative and strategy, we will drive to contact with the enemy. We will do everything to fulfill our mission, to destroy the enemy and to remove the threat from The Jewish People. By us, we “do not return without completing the mission”.

We will operate and do everything to return our boys home safely. Through use of all our available resources and any necessary force.

 

I trust you, every single one of you, to operate in this spirit, the spirit of Israeli warriors who go forward ahead of the camp. “The spirit whose name is Givati”. I raise my eyes to heaven. And call with you “Shma Yisrael Hashem Elohenu Hashem Echad”. Hashem, God of Israel, succeed our ways which we are about to impart on to fight for the sake of your people Israel against an enemy who defiles your name.

In the name of the fighters of the IDF and specifically the fighters of the brigade and the commanders. Make it so the words of the verse will come true for us: “For Hashem, your God, is the One Who goes with you to fight for you with your enemies, to save you”, and we will say Amen.

 “Together, and only together, we will win”

Ofer Winter, Colonel

Commander of the Givati Brigade


 

Here’s a word version of the translation Colonel Ofer Winter English

And here’s a copy of the original in Hebrew:

 

OferWinterHebrew

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Yitro vs. John Kerry, Advice vs. "Advice"

Another Parsha guest post on ajewishisrael.com 

Be advised that my guest posts on this website are more politically explicit than my usual writing as that is the aim of the site.

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Remembering Ariel Sharon

Ever since I heard about Ariel Sharon’s worsening condition last week, I’ve been contemplating what to think and feel.
On the one hand – all of the military victories he lead and orchestrated, the terrorists he killed, attacks he prevented, the dozens of Jewish settlements he was instrumental in establishing and growing, the agricultural development he oversaw and much, much more.
On the other hand – the deception of his voters and his party members, the destruction of Jewish towns, homes and families and the “hit” to Israeli deterrence.
That have been said, the moment I heard the news of his death, my dilemma was immediately resolved because I realized the following:
Which of Ariel Sharon’s actions over his lifetime of public service will last and resonate stronger, have a bigger impact on the future of the Jewish State and the Jewish people? the brilliant victories he led and orchestrated which were instrumental in securing a State of Israel to begin with, the establishment of dozens of settlements that created a new reality in Judeah and Samariah and a new relationship between The State and The Land of Israel, or the outcomes of the “disengagement” – whatever they may be? (Would the “Palestinians” hate us less, try to kill us less? not try to fire as many rockets as possible? would the Hamas and other Islamists not push their way to power?)
Sharon will be remembered as what he was – a person whose entire life was devoted to the service of Am Yisrael, to safeguarding Am Yisrael and Medinat Yisrael; how many of us can say the same? His contributions to the establishment and success of The State of Israel are already woven into the fabric of its existence; how many people have such merit?  What he has built – cannot and will not be destroyed, what he destroyed – can and will, at one point or another, be rebuilt (see *** below).
May his memory be blessed among the many גיבורים (heroes) of Am Yisrael. Specifically Yoav Ben Tzruya and Bar Kochva come to mind, for some reason…

Wearing Tfilin during 6 day war
Laying the corner stone for Elon Moreh
With flag and Sefarim
At The Kotel

(***To be clear – I was opposed to the disengagement for many reasons and think that even if I was for it, the cruel way in which it was decided and carried out would have delegitimized it anyway, but once it has already happened I am humble enough to say that such an event – after happening – is of historical proportions and significance and, as such, will need dozens of years to truly be understood with all of its ramifications- for good or bad).

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High Fashion, Auto Anti-Zionism and The Plague of Darkness

My second guest blog on AJewishIsrael.com can be seen here.
My guest blogs will have a more overt political message to them as the site is of a political nature.

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