- Congregation Beth El–Keser Israel
85 Harrison Street, New Haven, CT 06515-1724 | P: 203.389.2108 | office@beki.org
85 Harrison Street, New Haven, CT 06515-1724 | P: 203.389.2108 | office@beki.org
…ene. Each member of the household has their own Hanukia, and each lights a number of lights corresponding to the number of the day of the holiday. We are fortunate that we are able to do this mitzva in such a complete and beautiful way. But what of the poor person who can not afford all of this “hidur mitzva” but must struggle to light even one lamp? The Mishna Berura, written at the beginning of the twentieth century by the Hafetz Hayim, comments…
…r (reader or leader). First, when the congregation reaches the Amida, each person (including the shaliah tsibur) recites it individually in a whisper, omitting the Qedusha section. Then, the shaliah tsibur recites the entire Amida aloud, with the Qedusha section recited responsively with the congregation leading and the shaliah tsibur following. At the end of the Qedusha section the shaliah tsibur continues reciting aloud to the end of the Amida….
…between Rabbi Shuchatowitz and Rabbi Rackovsky. Meetings grew heated with personal attacks. Long-time friends became bitter enemies. Overtures by the White Street Synagogue to absorb the B’nai Israel downtown remnant were discussed in committee, and while it appeared favorable, the downtown group refused to attend the meetings. When the plans for the Westville building showed a one-floor sanctuary with no separation of men and women, the leaders…
…aying mourner’s qaddish two or more times in a row evolved. First only one person said only one qaddish, then one person at a time said one of a succession of qaddishes separated by a Psalm, then everyone said several qaddishes together. There is no logical reason to say more than one qaddish in a congregation where all mourners recite it together. The practice of saying multiple qaddishes is a remnant of an intermediate stage in the development o…
…kha — go, travel — is repeated. He must journey again. Because a religious person never arrives. A religious person is always on a pilgrimage. A religious person is, spiritually, never at rest. Nehama Leibowitz notices that in each lekh lekha, God asks Abraham to forsake something. But in each instance, that something is different. In the first lekh lekha, God asks Abraham to forsake his past by asking him to leave everything he knows and has grow…
…to all sorts of persons, such as mother, friend, gentile male slave, blind person, child, poor person, and even distinguishes between one’s own slaves and those of others, but for whatever reason, ‘one’s own wife’ is absent from the list. The Tosefta, however, does specifically mention a wife: One who injures his wife, whether he injures her himself or others injure her, pays the expense and buys real estate with it, and he [the husband] enjoys th…
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…are the stuff of miracle. The hardest thing to do is to praise a righteous person, because the language of praise is cheap and formulaic. Suffice it to say that if the best way to teach is by example, Ruthie is the greatest teacher I know of emuna, of hesed, and of avoda — of faith, of steadfast love, of the holy work of worship. Without any irony, I can say that she is truly a giant. Which brings us back to the place we started, the theme of sacr…
…the 10th century B.C.E.; and the E strand probably written between 900 and 800 B.C.E.. The redaction or the compiling of the whole Torah is usually seen as occurring in Babylonia between 600 and 400 B.C.E. For our three passages only J and E are relevant — the first and third passages are usually attributed to J and the second to E. The first account, of Abraham and Sarah in Egypt, is most like a folktale; it is the simplest in structure. It show…
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