UPCOMING EVENTS |
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| PARASHAT NOACH | ||
| Wednesday, October 29 - Sunday, November 2 | JDC Conference in Guatemala | |
| Friday, October 31 | Kabbalat Shabbat | 8:00 p.m. |
| Saturday, November 1 | Bar Mitzvah of Andre De Matheu | 10:30 a.m. |
| PARASHAT LECH LECHA | ||
| Wednesday, November 5 | Lecture by Julian Schvindlerman | 7:00 p.m. |
Julian Schvindlerman, who has written a book about Israel during the period of the Oslo Accords, will speak |
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| Friday, November 7 | Kabbalat Shabbat Children's Service | 6:30 p.m. |
| Saturday, November 8 | Services and Torah Study | 10:00 p.m. |
| PARASHAT VAYERA | ||
| Tuesday, November 11 | Board Meeting | 7:00 p.m. |
Our final meeting of this Board will be a dinner heldt at Rabbi Holzman's house. |
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| Wednesday, November 12 |
Introduction to Judaism Weekly Hebrew Ulpan |
7:30 - 9:30 p.m. 8:00 - 9:30 p.m. |
| Friday, November 14 | Kabbalat Shabbat Service | 8:00 p.m. |
Baby Naming for Liat Akerman, daughter of Jose and Jessica Akerman |
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| Saturday, November 15 | Bar Mitzvah of David Reif | 10:00 p.m. |
| PARASHAT HAYYEI SARAH | ||
| Tuesday, November 18 | Beit Midrash I | 6:30 - 9:30 p.m. |
| Wednesday, November 19 |
Introduction to Judaism Weekly Hebrew Ulpan |
7:30 - 9:30 p.m. 8:00 - 9:30 p.m. |
| Friday, November 21 | Kabbalat Shabbat Service | 6:30 p.m. |
| Saturday, November 22 | Services and Torah Study | 10:00 p.m. |
| PARASHAT TOLEDOT | ||
| Wednesday, November 26 |
Introduction to Judaism Weekly Hebrew Ulpan |
7:30 - 9:30 p.m. 8:00 - 9:30 p.m. |
| Friday, November 28 | Kabbalat Shabbat Service | 8:00 p.m. |
| Saturday, November 29 | Services and Torah Study | 10:00 a.m. |
| Tuesday, December 2
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GENERAL ASSEMBLY AND ELECTIONS
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first call: 6:30 p.m. second call: 7:00 p.m. third call: 7:30 p.m. |
Articles in Spanish without translation: (see:
NOVIEMBRE 2003)
November 5764
Dear hevreh,
MESSAGE FROM OUR RABBI
In the next two weeks we will read two of the most powerful parshiot in the Torah, Lech Lecha and Vayera. Lech Lecha begins with God speaking these famous words to Avram:
| Lech L’cha | Go forth for yourself, |
| m’ar’tz’cha | from your native land |
| umimolad’tcha | from your birth place |
| umibeit avicha | from your father’s house |
| el ha’aretz asher arecha | to the land that I will show you. |
If you try and pronounce the Hebrew, you will discover that the verse is a beautiful poem of consistent rhyme and developing rhythm (first 3 syllables, then 4, 5, and 6). (Parashat Vayera contains a similar poem at the beginning of the Akedah, the binding of Isaac, but that is for another column — or sermon.)
Rabbi Michael Holzman
Although the verse is beautiful, we must ask, why the long list? Why does God not just say, “Go out and make a left at Pops and go 200 meters and stop for lunch”? Rashi, the medieval commentator, answers the question by explaining how the long list builds the tension and the difficulty of departure. It highlights all the difficulty in making a huge change in life. Avram’s departure was a painful decision, a difficult decision, a decision of transition.
The Torah here provides a lesson. Transition is hard. There is a laundry list of things we are leaving behind, our native land, our birth place, our father’s house, and we do not even know where we are going.
Our synagogue has entered a period of transition as well. It is an exciting period of new ideas, creative visions, and strong partnerships. We are learning how to have a rabbi, and how to strengthen our congregation. In the next months we will be trying some new programs. A few are advertised on the front of this bulletin, and Jody Bonilla, our Education Director, describes others in her column. We welcome your feedback and we hope to hear new ideas. So please share them.
As a way of hearing new ideas we will be setting up some gatherings with the purpose of developing a vision for the future of B’nei Israel. The board and I invite every single member of this community to join me in creating this goal and defining our mission. We will be sending out information on these gatherings in the next few weeks, so watch your email, or your fax machine.
This is a difficult process, just as Avram’s departure was difficult, and we do not know where we are going. But the possibilities are wonderful, and a blessing awaits. We hope to share in the blessing that God gave to Avram when he departed: “I will make of you a great nation. I will bless you, I will make your name great, and you shall be a blessing.”
Join us in this transition and help make this blessing a reality.
THE WHITE HOUSE
WASHINGTON
October 10, 2003
I send greetings to those celebrating the 160th Anniversary of B'nai B'rith International.
For 160 years, B'nai B'rith International has called on members of the Jewish community to serve those in need both in the United States and abroad. By supporting civic development and education, B'nai B'rith helps foster religious tolerance in this great nation.
I applaud B'nai B'rith International members for your dedication to serving a cause greater than self. Through the celebration of faith and kindness, B'nai B'rith members have built a future of promise and compassion.
Laura joins me in sending our best wishes on this special occasion.
George W. Bush
President of the United States
October 25, 2003
Graciela Gutiérrez
Dear friends :
“Asociación Obras del Espíritu Santo” is a non profit organization headed by Father Sergio Valverde, of the Parroquia de Cristo Rey. This organization is dedicated to receiving the indigents – adults and children – feeding them, and helping them with their drug and alcohol problems.
Besides managing a dining room and giving technical courses to the needy, every year this group organizes a party to celebrate Christmas with the “children of the streets” of the South and West neighborhoods in San José. At this party, each kid receives a toy and goodies.
This year, the party will be held on December 21rst, from 8 am to 2 pm, at the parking lot in front of the former Cine Líbano.
Last year there were approximately 1000 children present. This year, we are expecting around 2000. Hereby, we are asking for your contribution to this event, either with toys and/or goodies.
Please deliver your contributions to Sinagoga B’nei Israel before Sunday, November 30.
For any further information, please contact Graciela Gutiérrez at tel. 225-7527.
Thanks in advance for all your cooperation,
Asociación Obras del Espíritu Santo
by Jody Bonilla
A basic guideline in our Jennifer Sossin School for Jewish Education is the listing of ten goals of Liberal Jewish Education (see below). “Each goal describes the ideal behavior that an adult Jew will achieve throughout a lifetime of Jewish exploration and study. These goals cannot be completely fulfilled in one year, or even through years of study. Rather, they are ongoing images for Jews towards which to strive.”
Given once a month on the following dates: November 18 – December 16 – January 20
Weekly, beginning the 12th of November
In preparing for our Beit Midrash, our adult education program, Rabbi Holzman and I have prepared a transitional program to cover the period of time before our complete program begins, with the new semester in February of 2004.
We hope every member of our Congregation will find something of interest. At the same time, we need your ideas to be able to fulfill the needs of all of our members in the preparations for the complete program. Please share your thoughts with Rabbi Holzman and myself.
We will be holding classes on Tuesdays and Wednesdays, according to the following schedule:
TUESDAY:
WEDNESDAY:
These goals are the backbone upon which the entire UAHC/WUPJ/CCAR curricular Guidelines and Reform Jewish education are based:
Each goal describes the ideal behavior that an adult Reform Jew will achieve throughout a lifetime of Jewish exploration. These goals cannot be completely fulfilled in one year, or even through years of study. Rather, they are ongoing images for Jews towards which to strive. The Jewish student will achieve the many aspects of each goal at growing levels of sophistication, as he or she matures and develops.
Special Issue of the WUPJnews - October 29, 2003
by Rabbi Joel Oseran, Associate Director WUPJ
It may come as a surprise to many in our World Union family that not only is there a well developed and culturally rich Jewish community in India, but there is also a venerable Progressive Jewish congregation in Mumbai (the city's new Indian name, although many continue to call it Bombay). In fact, the Jewish Religious Union (JRU) is one of the oldest affiliated WUPJ congregations. It was established back in 1925 by Dr. Jerusha J. Jhirad, who spent a number of years in London studying medicine, at which time she came under the influence of Dr. Claude Montefiore and Miss Lily Montagu, founders of the World Union. By 1928, JRU was represented at the first WUPJ international convention, held that year in Berlin (the 75th anniversary of this historic gathering was marked there in July - see WUPJnews # 105).
There are a number of truly dedicated and committed volunteer leaders who make JRU function today. The leadership is composed of a Management Committee, which is responsible for religious life and congregation activities, and a Board of Trustees, which is responsible for legal and financial affairs. The Management Committee members are Norman Elijah, President; Edward Joseph, Vice President; Norma Soverna, Treasurer; Rispah Corley, Secretary; and five members at large: Rivka Elias, Elijah Jacob, Lily Joseph, Anne Elias Hyam, and Maureen Elijah. On the Board of Trustees are Sam Levy, Chairman; and David Hyam, Norma Soverna, Elias Daniels and Edward Joseph. (I wish to thank everyone at JRU for taking such good care of me, and for making me feel so much at home. This is a wonderful group of dedicated and committed Jews, and I will always remember their kindness.)
Three hours after landing - and after a delicious Indian breakfast - I was busy with the JRU liturgy committee reviewing the holiday services. (Regarding breakfast, I should point out that I was never an Indian food enthusiast, but during my stay I learned to enjoy quite a number of delicious dishes. My wife, who absolutely loves Indian food, was delighted - and might even forgive me for abandoning her and our three sons over the holiday period!)
This report would be far too long if I were to include all the interesting experiences I had during my two weeks in India. I must leave out details of a fascinating visit to the Konkan coast, the site of early settlement in India and where, tradition has it, the Bene Israel shipwreck took place. I must also leave out my two-day excursion to Cochin to meet with the few remaining leaders of the Cochini Jewish community and visit their precious synagogues (not to mention wait for El Al's return flight to Israel). I will also have to omit a description of the Indian festival of Narvata, which occurred precisely during the 10 days between Rosh Hashana and Yom Kippur. (Other cultures base their festivals on the moon as well!) As we Jews were praying to our One God in heaven and on earth, the Hindus were worshipping their pantheon of gods, culminating in a most dramatic ceremony on the 10th day, when Good triumphs over Evil. The contrast between monotheism and polytheism could not have been more stark and real.
Rabbi Joel Oseran
The World Union has played and continues to play an important role in the development of Progressive Judaism in India. During JRU's early decades, local Indian leaders such as Solomon Aptekar, Rebecca Reuben and Abraham M. Chincolkur ensured its steady growth. But it was the indefatigable spirit and energy of the late Rabbi Hugo Gryn and his wife Jackie that made it a major force in the city's Jewish community. The World Union played a central role in bringing Rabbi Gryn to Bombay, where he served as spiritual leader from 1957 to 1960. It also played a central role in securing, with the support of the Union of American Hebrew Congregations, the funds that in 1959 enabled JRU to purchase a building in the city's Bycula neighborhood, part of which would be used for a synagogue, religious school, offices and the like. The new building was named Rodef Shalom.
India's Jewish community experienced a period of critical growth starting in the mid-1800s. At its peak the community numbered approximately 30,000. Most members are descendants of the Jews known as Bene Israel, who, according to tradition, were shipwrecked off the coast of Konkan, just south of Mumbai, sometime in the early centuries of the Common Era. (Some theorists say the Bene Israel are descended from the Israelite priestly class, and that this has been borne out genetically by studies of DNA.) A second component of the Indian Jewish community consists of Cochini Jews who originally settled along India's southwest Malabar Coast and were active in the spice trade. (This group may also have arrived during the early centuries of the Common Era.) Though small in number (perhaps 3,000 at their peak), the Cochini Jews established rich Jewish traditions and built numerous synagogues, of which the Pardesi Synagogue, built in Cochin in 1568, is still functioning. (There was actually a minyan of local Cochin Jews for Yom Kippur.) A third component is composed of Jews who settled in India in the 19th century, mainly from Iraq and Syria, and known to this day as Baghdadi Jews. The Baghdadis settled primarily in Calcutta and Bombay, were numerically small (with no more than 8,000-10,000 members at their peak), but constituted the wealthiest element of the Jewish population due to their trade and business connections with the Arab countries. Foremost among the Baghdadi entrepreneurs was David Sassoon; to this day, the name Sassoon is associated with two stately synagogue structures in Mumbai (at one of them I delivered the sermon for Shabbat Shuva), as well as two Jewish schools, a library, the city's first docks and cotton mills, and other major buildings throughout the city center.
It is interesting to imagine what India's Jewish community would look like today had the State of Israel not been born in 1948. With the pull of Israel after its establishment, vast numbers of Indian Jews made aliyah - many during the 1950s and again after the June, 1967, war. The contraction of India's Jewish community has had an impact not only on the general Jewish community (perhaps 4,000 remain in India, nearly all from the Bene Israel community), but also on our JRU congregation: From a peak of nearly 350 members in the 1950s, the congregation today consists of less than 125 souls.
Despite the shrinking nature of the Indian Jewish community, our JRU group continues to persevere and remains a viable religious alternative in Mumbai. Much of its continued presence is due to the powerful force of its religious traditions (Bene Israel and Liberal Jewish), and to the staunch commitment on the part of its lay leadership.
For some time, the JRU leadership had been urging me to come to Mumbai (I had never met them personally) in order to help them work out critical future plans. Moreover, our Governing Body is scheduled to stop in the city on the way to its November, 2004, meeting in Australia. As the World Union continues to play a supporting role by sending the congregation a rabbi or student rabbi to conduct High Holiday services, I felt this was the time to go. Frankly, it didn't take a great deal to convince me - I knew it would be an incredible experience, but I had no idea I would connect so closely, and so quickly, to our JRU membership and to Indian Jewry in general. What follows is a summary of my trip highlights.
JRU Today
For all but four of its venerable 78-year history, JRU has functioned without a full-time rabbi. Consequently, members are comfortable leading services, singing and doing all the various tasks that a congregation must do, including the publication of a newsletter, which comes out quarterly.
A major blow occurred in 1993 when the floor of Rodef Shalom housing the sanctuary was severely damaged by fire during Hindu-Moslem riots. Today, JRU no longer conducts a weekly Shabbat service, but does celebrate all the festivals and, of course, the High Holidays at the Jewish Community Center, which is operated by the Joint Distribution Committee (JDC). The JDC facility also offers a wide range of educational and cultural programs, in which JRU members are able to take part. (The connection between JRU and the JDC is quite close and productive, and the JDC still uses office space in a section of the Rodef Shalom building that was not damaged by fire.)
The High Holidays in Mumbai
The Machzor used by JRU is the 1973 edition of "Gates of Repentance," published by the Liberal Movement in Great Britain, and is part of the legacy of the early years of British influence on the congregation. It is supplemented by a booklet containing a collection of special songs and prayers interwoven into the service. What is absolutely fascinating is the blend of various musical traditions the congregation has absorbed during its 78 years. There are numerous Bene Israel melodies that are similar to "oriental" Sephardic chants. There are also several English hymns sung like the Liberal Movement would have sung them 50 years ago. In addition, there are classic melodies for "Ose Shalom" and "Adon Olam," testimony to the many visits from American and European rabbis. The service was truly eclectic, but it all came together in a beautiful way and by the end of Yom Kippur, we were singing and praying as one loving family.
Since JRU holds services on only on the first day of Rosh Hashana, I also attended services at one of the other Bene Israel synagogues. Magan Hassidim is the largest active Bene Israel congregation in Mumbai, with nearly 800 members. There was a large crowd of several hundred, perhaps due to the fact that the previous day was Shabbat and therefore no shofar blowing took place, and perhaps due to the fact that this is a traditional community, and observance of two days of Rosh Hashana is the way it is done.
The Magan Hassidim sanctuary dates back to 1931, with the traditional women's section on the second floor. The fact that a rabbi visiting JRU from Israel was coming to services was duly communicated in advance, and I was seated in the prominent first row and given an aliyah followed by a lengthy "Misheberach." The shofar blower was excellent, using a long, curved ram's horn and blowing from left to right in a motion I came to understand is a Bene Israel ritual.
After Rosh Hashana services, the Magan Hassidim congregation has a lovely custom of ascending the steps to the "Aron Kodesh" and offering a personal prayer for the New Year. As worshippers descend the steps, they face front, thereby honoring the Torah by not turning their backs to it. The opportunity to participate in this ritual, though so very, very simple, was a most meaningful moment indeed.
An interesting community-wide holiday ritual was the traditional "Tashlich" ceremony, celebrated this year in the afternoon of the second day of Rosh Hashana. Tashlich (where bread is cast into a flowing body of water to symbolically carry away one's sins) is not a particularly popular ritual in most of the world's modern Jewish communities, so I was caught by surprise to see hundreds upon hundreds of Mumbai's Jews thronging to a rather ordinary waterfront parking lot to hear the chant of Tashlich. There must have been 500 people just standing in the heat and humidity, unable to see a thing (the person leading the chanting was in the front and totally obscured by the crowd). Why, I kept asking myself, would so many people come to such a ritual?
The answer came from my JRU companion who brought me to the ceremony. "Wait, Rabbi, and you will see." What I saw after the formal Tashlich ritual was the informal ritual of "mingling." Hundreds came because it was the one and only time during the year that all congregations and all Mumbai Jewry came together. Young folk came to meet other young folk, and parents came to make sure their children came. Without minimizing the Jewish ritual component, I am sure that the Holy One, blessed be He, would understand that Tashlich, Mumbai-style, is first and foremost a Jewish Happening of extraordinary proportions. People milled about for hours after the conclusion of prayers. I stood and marveled at how a Jewish community breathes new life into ancient rituals. For me, Tashlich will never be the same.
The community spirit continued with a communal Rosh Hashana dinner and celebration sponsored by the JDC. It was held at the Sassoon Jewish School Hall, not far from the Tashlich docks, on the premises of Magan David - the first Baghdadi synagogue built by David Sassoon in 1861. Once I arrived, I realized I was one of two guests of honor - the other was the Israeli Ambassador, David Danieli (who was also at the Tashlich ceremony, although there was no way I could have seen him in the mass of people).
The evening was spectacular. About 200 people gathered to do some more mingling, watch their youth perform several beautiful dances (consisting of combined Indian and Israeli dance moves!), play old fashioned games like musical chairs, and, of course, eat. It was such a pleasant evening because it was down to earth and so real - no fancy sound and light shows by hired companies. This was an old-fashioned community celebration - by the community and for the community.
I was asked to say a few words during the evening and couldn't resist suggesting that if the Tashlich ceremony in Mumbai is so powerful that it strengthens connections and friendships, and even kicks off a new romance or two among the youth (you couldn't miss this aspect), the community shouldn't wait until next year, and instead should celebrate it once a month! (Of course, I stressed that there was no need to expiate their sins so often.) My suggestion received huge applause!
I would also like to give credit to Ambassador Danieli. His words that evening (and the next afternoon as well, when we were together at the other Baghdadi synagogue, Knesset Eliyahu - built in 1884 - for a session with Mumbai Jewish community leaders) were right on the mark. He spoke about Jewish community, Israel, Jewish pride and tradition. He was warmly received, and I was indeed proud that my country, Israel, has people of that caliber serving as ambassador.
Closing Reflections
Perhaps the most important point I wish to share concerns the power of our Jewish identity. India is indeed a distant and, in many ways, foreign land to those of us from the West. We are not familiar with its peoples, cultures and traditions. My senses were on continual overload. My eyes could not believe the sight of cows meandering through the streets of Mumbai or the scenes of abject poverty all around; the frenetic sounds of a billion people moving about, in cars, on motorbikes, on foot - even on elephants (which I saw on my first day in Mumbai!); the smell of exotic spices, the taste of exotic foods, the feel of an exotic and different reality.
And yet, notwithstanding all the differences separating me from the Indians around me - when I came together with my fellow Indian Jews, I felt as one with them. It was such an incredible sense of family, of being connected by a force far more powerful than any divide. When we all chanted "Shma Yisrael" at services, I understood what the term "Bene Israel" really means - the Children of Israel are one. We share so much - our history, our ancestry, our heritage, our God.
I was privileged to have had the unique opportunity to meet our Progressive Jewish family members in India. May they continue to live in peace and harmony with their fellow Indians, and may they remain proud members of our eternal Jewish People - a People that has wandered across the world yet remains as one, united by its homeland, Israel, its teaching of Torah, and its faith in the One God.
You are all invited to return with me to India, together with our World Union Governing Body, on a mission scheduled for November, 2004. For me it will be a most joyous reunion indeed.
By Julián Schvindlerman
Published in The Miami Herald, 3-10-03
The month of September started with Israeli fighter jets flying over Auschwitz, and it ended with Israeli pilots refusing to fly over the skies of Ramallah.
Contributed by Lizzi Fachler
The Israeli Air Force was invited to take part in Poland's Air Force's 85th anniversary, and it was decided that a symbolic sortie above the death camp would take place. As they approached Auschwitz-Birkenau, the Israeli jets followed the path of the railways that took so many Jews to an awful death six decades ago. Thus, blue Stars of David attached to powerful jets proudly flew above a ground that once saw countless fearful Jews wearing a yellow Star of David on their way to their death.
The emotionally potent scene prompted an argument between the National Museum of Auschwitz-Birkenau and the Israeli government. A museum official protested that ''flying the [F-15s] is a demonstration of military might, which is an entirely inappropriate way to commemorate the victims.'' Israeli authorities disagreed, indicating that a display of Jewish power at such a historically sensitive place was an adequate way to pay tribute to those murdered lacking a capacity to defend themselves.
The pilots, sons of survivors of World War II, were keenly aware of how dramatic that moment was. ''We, Air Force pilots, flying the skies above the death camps, emerging from the ashes of millions of victims and carrying on our shoulders their silent cry,'' said pilot Amir Eshel, “honor their courage and promise to be the shield of the Jewish people and their nation, Israel.''
''After the Holocaust,'' said an Israeli journalist, ''Jews understood that learning to fight was a sign of vitality, an embracing of life.'' Well, let's say that at least some Jews understood that. For three weeks after this dramatic event, 27 Israeli pilots signed a public letter criticizing their government's policy of so-called targeted killings of Palestinian terrorist leaders. In the letter, the dissenters stated that they refused to ''continue to harm innocent civilians'' and to carry on ''immoral and illegal'' operations that were “part of the occupation.''
It was the first time in Israel's history that pilots (even just a few of them, as in this case) refused to follow orders. The Israel Air Force reacted harshly, grounding the pilots and likening them to traitors in times of war. Exploiting the issue, Marwan Barghoutti, former head of the Tanzim fighters and Al-Aqsa Martyrs Brigade, currently on trial in Tel-Aviv, applauded the pilots: “They deserve the utmost praise for reaching the conclusion that they were perpetrating war crimes.''
The whole affair is a delicate issue. It is admirable that military people would refuse to carry orders that they personally consider immoral. At the same time, however, when you find yourself supported by a Marwan Barghoutti, you should perhaps reconsider. After all, this man is on trial accused of having ordered 37 terrorist operations that claimed 26 lives and wounded many. Charges against him include premeditated murder, accessory to murder, incitement to murder, attempted murder, conspiracy to commit murder and participation in a terrorist organization. If he is on your side, you cannot claim to be morally right.
''How can the Jews, who suffered and survived the Holocaust, allow themselves to resort to such insufferable and unacceptable means against another people?'' Barghoutti asked during his closing argument this week in court, to the cheers of dozens of supporters, among them members of the European Parliament from Italy and France -- where the Mussolini and Vichy regimes collaborated with Hitler in the extermination of the Jews.
Which brings me back to the Israeli Air Force flight over Auschwitz-Birkenau.
Had those F-15s flown over the railroads leading to the death camp 60 years ago, many lives would have been saved. Israeli pilots possibly would have destroyed those paths to death that the allied forces never did. But there was no Jewish state then, no Israeli Air Force and no Israeli pilots commanding powerful fighter jets capable of fighting evil.
Today, thank God, there are Israeli pilots able and willing to save their brothers' lives -- even if that means having to fly over Ramallah.
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Can a Jew be cremated and can he/she then have a Jewish funeral?
While Jewish custom is relatively clear on this issue, and our legal authorities all follow one path on the subject, our tradition is far from absolute on the topic of cremation and a great deal of diversity exists.
- Rabino Michael Holzman
Question:
Vocabulary used in this answer:
Answer:
The Bible commands us to “return to the ground because it was from the ground you were taken” (Genesis 3:19), and in the case of one killed by capital punishment to “Bury, yes, bury them” (Deuteronomy 21:23). But the Bible also contains numerous examples of people killed by burning as punishment, and an example of King Saul’s body being burned after being killed by the Philistines. A Medieval commentator and specialist on grammar David Qimhi points out that in the story of Saul, his body was probably partially decomposed because the Philistines displayed the corpse on the city walls, and therefore the Israelites probably only burned the rotting flesh and then buried the bones. From these sources, we see that the Bible leans in the direction of burial, or kvurah, as the proper treatment for the deceased, but does allow some leeway for burning.
Post-biblical writing follows the same approach: a very strong lean in the direction of kvurah, but slivers of evidence that burning might be permissible. In Talmud Sanhedrin 46b, Rabbi Simon ben Yohai and Rabbi Aha bar Jacob strongly argue that kvurah is the only Jewish way of treating the deceased. Rabbi Aha bar Jacob even gets angry at a colleague who does not immediately teach the same approach. Later on that same page, the rabbis argue that even if the deceased had given instructions not to be buried, those instructions should be disregarded in favor of kvurah. Despite the strong support for kvurah, the rabbis do instruct that a body should not be removed from a burning house on Shabbat (Shabbat 43b). Therefore, the Shabbat case indicates that b’hatchila, from the beginning, we should always plan for kvurah, but b’deiavad, after the fact, if a body is burned, nobody will be punished.
All following Jewish law follows the line that kvurah is the only proper way to treat the deceased. While some authorities call this a mitzvah, a commandment, the consensus seems to be that it is minhag, custom. But remember that throughout our history, the line between custom and law has been very thin. Customs become law very easily.
The explanation for this strong approach is that while we own our soul, the body belongs to God, we only borrow it. Therefore cremation dishonors God. Later Hasidic sources, expanded upon this idea saying that the soul needs time to separate from the body. Therefore we allow the body to decompose naturally in a wooden casket, instead of severing the connection between soul and body abruptly.
A more modern perspective comes from living after the Holocaust. Although the circumstances are extremely different, many Jews see a person’s decision to cremate as disrespectful to the millions of Jews who had no choice and whose bodies were cremated by the Nazis. (For the same reason, many Jews frown upon tattoos, or even writing on the body, because it is reminiscent of the tattoos in the camps.)
Another modern argument in favor of kvurah is the effect that cremation has on the mourners, the avelim. While some people ask to be cremated and have their ashes scattered, this deprives the avelim of a physical focal point for mourning. Having a location for mourning, like a cemetery, helps contextualize death and provide transition to the mourning family. For this reason, many rabbis recommend that even if the deceased requests cremation, that the ashes be buried in a cemetery.
One traditional source that might support the decision to cremate is the issue of economics. Jewish law strongly supports the idea that the family’s economic circumstance should be considered when making burial decisions. This derives from Rabban Gamliel’s decision to be buried on a plain bier (Talmud Moed Katan 27a-b). Because of the high costs of caskets, funeral homes, and other costs, a cremation may be necessary as an economic need. Many communities set up a free-burial fund to avoid this situation, so that less well-off Jews can bury their families.
Modern environmentalist Jews argue the position that cremation should be encouraged as a way of limiting land use, deforestation and habitat loss from the construction of cemeteries. This is an important ethical position that should be considered.
Although the question appears simple, it presents difficult and challenging issues. When a family member has died, we are always faced with competing demands and priorities. One priority is the honor due to the dead, Kavod HaMet, while the other is the obligation comforting the Avelim, the mourners. The issue of cremation is relatively clear in Jewish law, but becomes complicated when the desires of the deceased and of the surviving family are in conflict—usually when the deceased requests cremation and the survivors oppose it. Jewish law is clear that before burial, we must put all of our energies towards the treatment of the deceased. But after burial, Jewish law also takes the obligation to comfort mourners very seriously. For this reason, if cremation would obstruct the ability to mourn, the family may want to consider overriding the wishes of the deceased. This is a highly sensitive decision, one that must be considered individually. I strongly recommend families to discuss their wishes for death or cremation far in advance. Although it might feel morbid, this type of open and honest discussion can help to honor both the deceased and the surviving family.
As for the question of funeral services. Because Jewish law does not even discuss the possibility of cremation, it does not address the issue of a funeral for a person who has been cremated. Some Orthodox communities might chose to refuse funeral services for such a person, but this is a form of social duress, not Jewish law.
Since 1893, Reform Judaism has supported, even encouraged, its rabbis to officiate at funeral services in the case of cremation because of the way that a funeral honors and supports the mourning family. This is the approach that I follow.
KOLEINU, November 2003
If you have any questions concerning Jewish issues, please contact Rabbi Michael Holzman,
by e-mail, at: mholzman@hotmail.com . He will be very pleased to answer,
and all of us in B’nei Israel will learn something new and important.
Taken from The Big Book of Jewish Humor
Gittelman returned home from a business trip to discover that his wife had been unfaithful durig his absence.
"Who was it?" he roared. "That bastard Freedman?"
"No," replied his wife. "It wasn't Freedman."
"Was it Lowenthal, that creep?"
"No, it wasn't him."
"I know -- it must have been that idiot Fishman."
"No, it wasn't Fishman, either."
Gittelman was furious. "Whatsa matter?" he cried. "None of my friends good enough for you?"
*************************
One day Jake said to his wife, "Becky, there's something you should know. Like many other busienssmen, I have a girl firned. She's called my mistress."
"All right," said Becky, who was very trusting. "If that's what people do, what can I say? You've always been a good husband to me."
A few weeks later they were sitting in a theater, and Becky said, "Jake, who's that woman who smiled at you?"
"Her?" said Jake. "That's my mistress, the one I told you about."
"And who's that woman sitting beside her?"
"Let me see -- oh, that's Feinberg's mistress."
Becky considered the matter for a few moments, and then said, "You know, Jake, ours is prettier."
*************************
At her daughter's urging, Mrs. Winchevsky agrees to visit a gynecologist for the first time in her seventy-three years. After taking her medical history, the nurse sends her into the examination room, where she is greeted by Dr. Ross.
"Would you please step behind the curtain and take off your clothes?"
"You want I should take off my clothes?"
"That's right."
"Listen, Doctor, does your mother know that from this you make a living?"
