In addition to the unique prayer services of Rosh Hashana and Yom Kippur, the High Holidays are known for one other service: selichot. A collection of religious poems and verses, selichot are penitential prayers that help one focus on the mood of the season.
An integral part of the selichot service is the repetition of the "Thirteen Attributes of God” (Exodus 34:5-7). After the incident with the Golden Calf, Moses returned to Mount Sinai and assuaged God’s anger at the Israelites. According to the Talmud (Rosh Hashana 17b), God, appearing as a prayer leader wrapped in a prayer shawl, instructed Moses that the Jewish people should recite the following “Thirteen Attributes of God” and they would be granted forgiveness:
Hashem: He is merciful (to one before he/she sins).
Hashem: He is merciful (to the sinner who repents).
Ayl: He is powerful.
Rachum: He is compassionate.
V’chanun: He grants even undeserved favors.
Erech Ah'payim: He is slow to anger, allowing the sinner time to repent by not exacting immediate punishment.
V’rav Chesed : He abounds in lovingkindness and leniency.
V’emet: He abounds in truth and keeps His promises.
Notzer Chesed La’alafim: He maintains lovingkindness for thousands of generations.
Nosay Avon: He forgives sins that result from temptation.
Va’fesha: He forgives sins of rebellion against Him.
V’chata’ah: He forgives sins committed carelessly or unknowingly.
V’nakay: He completely forgives the sinner who returns to Him in sincere repentance.*
In Sephardi communities, the recitation of selichot begins on Rosh Chodesh Elul and continues through Yom Kippur. In Ashkenzi communities, the recitation of selichot begins on the Saturday night before Rosh Hashana (unless Rosh Hashana begins on a Monday or Tuesday, in which case it begins the previous Saturday night). The first communal recitation of selichot in the Ashkenazi community usually takes place after midnight. On all other days until Yom Kippur, selichot are recited prior to the morning service.
(*Explanations of the 13 Attributes are from The Companion Guide to the Yom Kippur Prayer Service by Moshe Sorscher, printed by Judaica Press.)
This Treat was originally published on September 11, 2009. It is being re-Treated to help us better understand the month of Elul and the High Holidays.
Copyright © 2010 National Jewish Outreach Program. All rights reserved.
Thursday, September 2, 2010
Somewhere Nearby
Find out where Selichot are being said in your neighborhood, or say them on your own.
If you don’t yet have plans, find a High Holiday service near you. Rosh Hashana begins next Wednesday night.
If you don’t yet have plans, find a High Holiday service near you. Rosh Hashana begins next Wednesday night.
Wednesday, September 1, 2010
Mordecai Manuel Noah
While one of the founding principles of the United States of America is freedom of religion, any historian would agree that in the early days this was often more principle than practice. Mordecai Manuel Noah, a lawyer, politician, journalist, diplomat and playwright (and a few other things) who was born shortly before the ratification of the U.S. Constitution, firmly believed that his government would uphold this principle. The breach of this trust led to one of the most bizarre initiatives in Jewish American history: Ararat*, a would-be Jewish refugee settlement on Grand Island near Buffalo, New York.
Alas, the farthest Ararat ever got was the cornerstone that Noah displayed at the dedication ceremony in Buffalo in September 1825. Noah’s plan, which was financially supported by Freemasons and Christian Zionists, was to create a place where all Jews who wished to come to America could come. Noah, an ardent Zionist (even before there was Zionism), viewed his settlement as a temporary measure until the Jews could return to the real Holy Land. And while his plan sparked enthusiastic discussions, it did not have the support of the Jewish community (whom Noah intended to tax to support Ararat).
It has been speculated that much of the inspiration for Ararat stemmed from Noah’s time in the diplomatic service. Beyond the fact that during his diplomatic travels he saw many restrictions placed on Jews in other countries, the real “eye-opener” for him was his dismissal from the position of U.S. Consul to Tunis in 1815, purportedly because he was a Jew. Noah’s outrage fueled his future career as a journalist, which, in turn, led him into politics. He was also a successful playwright (e.g.: She Would Be a Soldier; or, The Plains of Chippewa-1819, The Siege of Tripoli-1820, Marion; or, The Hero of Lake George-1821).
Mordecai Manuel Noah died in 1851.
*The name is a play on his own name. Mount Ararat is where Noah’s ark came to rest when the waters finally receded after the Flood.
Copyright © 2010 National Jewish Outreach Program. All rights reserved.
Alas, the farthest Ararat ever got was the cornerstone that Noah displayed at the dedication ceremony in Buffalo in September 1825. Noah’s plan, which was financially supported by Freemasons and Christian Zionists, was to create a place where all Jews who wished to come to America could come. Noah, an ardent Zionist (even before there was Zionism), viewed his settlement as a temporary measure until the Jews could return to the real Holy Land. And while his plan sparked enthusiastic discussions, it did not have the support of the Jewish community (whom Noah intended to tax to support Ararat).
It has been speculated that much of the inspiration for Ararat stemmed from Noah’s time in the diplomatic service. Beyond the fact that during his diplomatic travels he saw many restrictions placed on Jews in other countries, the real “eye-opener” for him was his dismissal from the position of U.S. Consul to Tunis in 1815, purportedly because he was a Jew. Noah’s outrage fueled his future career as a journalist, which, in turn, led him into politics. He was also a successful playwright (e.g.: She Would Be a Soldier; or, The Plains of Chippewa-1819, The Siege of Tripoli-1820, Marion; or, The Hero of Lake George-1821).
Mordecai Manuel Noah died in 1851.
*The name is a play on his own name. Mount Ararat is where Noah’s ark came to rest when the waters finally receded after the Flood.
Copyright © 2010 National Jewish Outreach Program. All rights reserved.
Plan It Now
If you don’t yet have plans, find a High Holiday service near you. Rosh Hashana begins next Wednesday night.
Tuesday, August 31, 2010
Fearing God
“The fear of God is the beginning of knowledge...” (Proverbs 1:7)
The idea of “fearing God” carries with it overtones of fire and brimstone, a puritanical flavor that seems foreign to our 21st century mentality. With humanity (especially Western society) feeling secure in its understanding of the universe, most people no longer fear the so-called “wrath of God.”
The Jewish concept of “Yirat Hashem,” Fear of God, is not meant to serve as a threat to force people to obey the Torah. If that were the case, Reish Lakish, a third century sage, would not refer to it as a “treasure” (Shabbat 31a). Serving God out of fear of punishment or fear of losing one’s reward is actually a rather primitive form of devotion (although valid). This fundamental type of fear of God, cannot explain why in Judaism fear of God is often viewed as a path to knowledge.
In Pirkei Avot (Ethics of the Fathers 3:11), “Rabbi Chanina ben Dosa said, "Anyone whose fear of sin precedes his wisdom, his wisdom will endure. And anyone whose wisdom precedes his fear of sin, his wisdom will not endure." This sage advice implies that seeking knowledge should be the direct result of Yirat Hashem. Knowing, seeing and recognizing God’s infinite power should drive a person to want to better understand God. Each new discovery (each new revelation of the Creator’s magnificence) should encourage each person to desire to know more, while, at the same time, recognizing just how all encompassing God is.
It could be said that this was what Moses meant when he told the Israelites that all God wants of them is “merely to fear God you Lord in order to walk in His paths and serve God your Lord with all your heart and with all your soul” (Deuteronomy 10:12).
Learning to sincerely fear God is not easy, but it is attainable. As the sages say: “Everything is in the hands of Heaven except for fear of Heaven” (Berachot 33b).
Copyright © 2010 National Jewish Outreach Program. All rights reserved.
The idea of “fearing God” carries with it overtones of fire and brimstone, a puritanical flavor that seems foreign to our 21st century mentality. With humanity (especially Western society) feeling secure in its understanding of the universe, most people no longer fear the so-called “wrath of God.”
The Jewish concept of “Yirat Hashem,” Fear of God, is not meant to serve as a threat to force people to obey the Torah. If that were the case, Reish Lakish, a third century sage, would not refer to it as a “treasure” (Shabbat 31a). Serving God out of fear of punishment or fear of losing one’s reward is actually a rather primitive form of devotion (although valid). This fundamental type of fear of God, cannot explain why in Judaism fear of God is often viewed as a path to knowledge.
In Pirkei Avot (Ethics of the Fathers 3:11), “Rabbi Chanina ben Dosa said, "Anyone whose fear of sin precedes his wisdom, his wisdom will endure. And anyone whose wisdom precedes his fear of sin, his wisdom will not endure." This sage advice implies that seeking knowledge should be the direct result of Yirat Hashem. Knowing, seeing and recognizing God’s infinite power should drive a person to want to better understand God. Each new discovery (each new revelation of the Creator’s magnificence) should encourage each person to desire to know more, while, at the same time, recognizing just how all encompassing God is.
It could be said that this was what Moses meant when he told the Israelites that all God wants of them is “merely to fear God you Lord in order to walk in His paths and serve God your Lord with all your heart and with all your soul” (Deuteronomy 10:12).
Learning to sincerely fear God is not easy, but it is attainable. As the sages say: “Everything is in the hands of Heaven except for fear of Heaven” (Berachot 33b).
Copyright © 2010 National Jewish Outreach Program. All rights reserved.
Choosing Perception
When something good happens, thank God by thinking about the multiple manipulations that had to happen for it to come about.
Monday, August 30, 2010
School Thoughts
September looms and children all over have either just begun school or will be starting shortly. Judaism has always been a culture focused on learning. The Torah commands parents to teach their children, but since many parents are not capable of fulfilling the role of teacher, schools have become a necessity. Baba Batra 21a discuss extensively our Sages’ views on education.
Local schools are important. The Sages even discuss whether a child may be forced by circumstances to go from one town to another to receive a proper education.--“Joshua ben Gamala came and ordained that teachers of young children should be appointed in each district and each town.” Thus was established in the first century C.E., the first edict requiring compulsory education for any child over 5 years of age.
While kindergarten is, technically, the beginning of “school” in western society, it is viewed by most educators as a transition year. Children are generally six years old in first grade.--“and that children should enter school at the age of six or seven. Rav said to Rabbi Samuel ben Shilath: 'Before the age of six do not accept pupils; from that age you can accept them and stuff them with Torah like an ox.'”
The Sages’ opinions even reflect the modern discussion regarding homogenous or heterogenous classes. --“The attentive one will read, and, if one is inattentive, put him next to a diligent one...”
Class size, no matter where or what century, has always been a contentious issue.--“Raba further said: The number of pupils to be assigned to each teacher is twenty-five. If there are fifty, we appoint two teachers. If there are forty, we appoint an assistant, at the expense of the town.”
Copyright © 2010 National Jewish Outreach Program. All rights reserved.
Local schools are important. The Sages even discuss whether a child may be forced by circumstances to go from one town to another to receive a proper education.--“Joshua ben Gamala came and ordained that teachers of young children should be appointed in each district and each town.” Thus was established in the first century C.E., the first edict requiring compulsory education for any child over 5 years of age.
While kindergarten is, technically, the beginning of “school” in western society, it is viewed by most educators as a transition year. Children are generally six years old in first grade.--“and that children should enter school at the age of six or seven. Rav said to Rabbi Samuel ben Shilath: 'Before the age of six do not accept pupils; from that age you can accept them and stuff them with Torah like an ox.'”
The Sages’ opinions even reflect the modern discussion regarding homogenous or heterogenous classes. --“The attentive one will read, and, if one is inattentive, put him next to a diligent one...”
Class size, no matter where or what century, has always been a contentious issue.--“Raba further said: The number of pupils to be assigned to each teacher is twenty-five. If there are fifty, we appoint two teachers. If there are forty, we appoint an assistant, at the expense of the town.”
Copyright © 2010 National Jewish Outreach Program. All rights reserved.
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