Summer 2024 Message

In the medieval period, an approach to Torah developed that was different from the earlier periods.  It was called musar, meaning instruction, with the intention being ethical instruction.  The concept developed from the impact of Greek wisdom, specifically Aristotelian thought, that suggested a division between external behaviorism and inner intention, between the role of the body and the role of the soul, the conscience.  The belief was that the soul and its intentions were most important than the body, which was the source for sin and transgression.  The soul was pure, the body a foul prison.  This was problematic for Jewish thinkers for whom the mitzvot, including ritual mitzvot, were essential to observing the Will of God.  But the idea of the higher level of holiness within the soul was compelling.  It was in the soul that intention and devotion, what we call kavvanah, could be found.  It was intention and free will that distinguished us from the animals. 

Mussar literature focused itself on the enhancement of intention while doing mitzvot.  Mussar literature was varied – sometimes they were texts devoted to various ethical topics, or self-help texts that showed a person how to become more sensitive in developing a religious conscience.  A musar text from Italy in the 13th Century by Rabbi Yehiel ben Yekutiel the Physician of Rome, called Maalot HaMidot –or the Jewish Moral Virtues – was an anthology of lessons on a list of 24 virtues.

In his chapter on Torah study, he included this lesson:

“Don’t attempt to ponder the path of life, her ways meander, and cannot be known. (Proverbs 5:6) The sages asked: What does it mean “Don’t attempt to ponder the path of life?”  The Holy One exclaimed: Do not sit and ponder or attempt to weigh the value of each mitzvah in the Torah.  Do not say: This mitzvah’s reward is great, and I will make an effort to keep it; this one’s value is much less so I won’t take it seriously.  All the mitzvot are valuable and incalculable.  This is why God did not reveal the reward for the mitzvot so people should see all the mitzvot as equal.  But God knows how to reward each person for his or her observance.”

God calculates all the factors that go into a mitzvah’s observance – the proper intention, the challenge to the individual, the willingness, the frequency, the obstacles that must be overcome.  In essence not even the same mitzvah performed by two different people is ever the same.  One person acts in a perfunctory manner, another acts with complete devotion; one person learned from birth and was brought up doing it, another learned later in life and has to think consciously about the act to do it; one person lives in a community where everyone observes, another has to overcome the challenge of living where people are unfamiliar with Jewish practice. 

In our community, there are many different tasks that are required to keep this community functioning – there is maintaining our daily minyanim, there is making sure the building is working efficiently; there is leading worship and reading Torah, there is making sure food is available for community gatherings; there is financial support, there is acting to welcome newcomers; there are those who teach our young, and who serve on the board of the synagogue taking care of the business of the congregation.  All of these activities are important and essential to maintaining this holy community.  One is not more important than another because all are important and essential.  What is crucial is everyone contributing to the best of their abilities to make Sinai a holy community. 

What prompted the following letter sent recently to our congregation was my concern that instead of pulling together, some have placed their own personal agendas above the community.  As the book of Proverbs states, God disavows “one who incites siblings to quarrel.”   Our congregation has a number of challenges before it including potential collaboration with Temple Beth El and finding a successor to my rabbinate here in two years.  If we are not able to create a cohesive community at Sinai, how will we be able to work with another synagogue?

The summer is coming and that usually signals a pause in most of our activities (except for minyan and Shabbat services!  We can use more help over the summer!). Let’s use the timeout to consider how we can build a stronger community in which being at Sinai will provide the respite from the stressful world we live in.

Sinai Synagogue is a Jewish congregation, member of the Conservative/Masorti movement, that prides itself in being a diverse economic, ethnic, gender, and political community, but is united in our concern for our Jewish brothers and sisters around the world and Israel as well as for our neighborhoods, nation and earth. 

          The Letter is as Follows:

Since October 7, perhaps the most horrible and disheartening day in our people’s history since the end of the Holocaust, we have seen a disturbing division with American Jewry.  Our people throughout history have weathered vicious internal debates but ultimately were able to acknowledge that when faced with outside threats could unite in support of one another. 

It used to be said that theology divides, liturgy unites.  This may not be as true as it once was now that every Jew can create their own siddur with Adobe software, but a fundamental principle of this congregation and Conservative Judaism is that we pray together as a community, arguments take place outside of sacred space.

Years ago, in an earlier communal survey, the question of what is the most important role of the rabbi of Sinai Synagogue was asked and the most prominent response, more than sermons, visiting the ill, and even welcoming new members was “to provide the spiritual vision for the congregation”.

As well, our congregation’s constitution, provides that, as the Rabbi, I am responsible for supervising our synagogue's worship activities.  At a recent board meeting, the board acknowledged and reiterated my responsibility to make decisions as to how worship is conducted at Sinai Synagogue, including where members and visitors to Sinai may congregate for worship.  This place is our sanctuary.  Not the vestibule, not the foyer, not the social hall.  While on occasion, I may approve different access points to spiritual practice in our congregation, for example, the wonderful meditation group that Neil Gilbert leads, such additions must be approved by me after thorough discussion of the goals and purpose of such worship.  Given the length of our Shabbat worship, it is understandable and reasonable if some may need to take a few moments to remove themselves to converse with friends or stretch their legs.  On Shabbat morning unless one is teaching in FEAST or preparing communal lunch, there is no reason to congregate anywhere but the sanctuary.

Also, as to ‘providing the spiritual vision for the congregation’ I wish to reiterate that our congregation is unabashedly Zionist and supportive of a Jewish state existing in the Land of Israel as a refuge, an organic wellspring of flowering Jewish culture and Torah learning and as a potential harbinger for Jewish and World Redemption (emphasis on the word “potential”).  This does not mean those opposed to Jewish nationalism are unwelcome or must pretend to be Zionist to join our community.  There are members of our community who either do not believe or are agnostic regarding a Transcendent God.  This is pretty much the No. 1 commandment in Judaism.  Nevertheless, all are welcome.  What we ask is simply that members and visitors respect the spiritual direction of the congregation, accepted by the majority and promoted by me. 

Refusing to pray in the sanctuary because national flags fly will not be tolerated.  Not because it is wrong but because it is rude (the two flags are symbolic of our pride in our dual identity as Americans and Jews).  Such individuals will be asked to remove themselves from Sinai’s premises.

Furthermore, no outside materials, literature or works of any kind [such as documents, flyers, pamphlets, petitions, posters, promotional materials or signs of any kind] may be brought into Sinai Synagogue without first being reviewed and approved by myself and then endorsed by Sinai’s Executive Committee.

Given that I will be away during much of the summer, I ask that all members be respectful of those who will be placed in charge of worship, and wherever your passions lie, please do not attack, criticize, use harsh negative language - Lashon HaRa - towards those whose opinions differ from your own or if you are disappointed in the synagogue’s decisions. 

Our congregation’s leadership has endeavored to respond to the painful divisions in our community caused by Hamas’ horror on October 7.  Such conflict is unprecedented in our American Jewish history and we are all struggling to maintain our community under the strain.  Please give our leadership the benefit of the doubt.  They are all volunteers united in their desire to see Sinai Synagogue grow and empower the Yiddishkeit of our small congregation. 

May we all see better days

Rabbi Michael Friedland

Jews alone are vulnerable…But Jews must not be alone.   Elie Wiesel