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18 — THE JEWISH CHRONICLE MAY 1, 2014
SIMCHAS / TORAH B’nai Mitzvah Karli Burgard, daughter of Alysa and Randy Burgard, became a bat mitzvah on Saturday, April 26 at Rodef Shalom Congregation. Grandparents are Renee Levin and Frances and Richard Burgard. Elizabeth Katchen, daughter of Lori Goldstein and Jeff Katchen, sister of Jacob and Hannah, will be called to the Torah as a bat mitzvah on Saturday, May 3 at Temple Sinai. Grandparents are Elenor and Marc Goldstein of Squirrel Hill and Alice and David Katchen of Philadelphia.
Uganda: Continued from page 3 For Spencer, every element of the bar mitzvah will render personal significance. Upon distributing each goat, he plans on telling the recipient the goat’s name, its meaning and who purchased the animal. In preparing the Shabbat meal, he will help slaughter a goat and make stew for the community, and at the Saturday night celebration, Shelby, who receives college credit through her work with the Bodiography Center for Movement, will dance with the members of the Hope Troupe. “We wanted this to be an interesting cultural bar mitzvah,” said Shelby. Given the locale, the Lattermans’ preparation has been diverse, requiring research, immunizations and partnering with local nonprofits. Spencer and Shelby studied Ugandan Jewish history, including the imprisonment of Sizomu’s father under the regime of Idi Amin for building a sukkah. They also researched the 1976 events surrounding the hijacking of an Air
‘The Case of the Blasphemer’ Dina Leyzarovich, daughter of Julia and Gene Leyzarovich, will become a bat mitzvah on Saturday, May 3 at Temple Emanuel. Grandparents are Olga Zinovy Rogalsky, Yakov and Leyzarovich and Irina Blaushild. Greatgrandmother is Shulamit Gershman.
BY RABBI AARON B ISNO
Parshat Emor Leviticus 21:1-24:23
Justin Andrew “A.J.” Rosenberg,
son of Kim and Howard Rosenberg, will become a bar mitzvah on Saturday, May 3 at Adat Shalom. Grandparents are Rochelle and Hy Chestepal and Barbara and Jerry Rosenberg.
France flight and the rescue of its passengers by commandos of the Israel Defense Forces, who staged an assault at the Entebbe Airport. “I vividly remember when that happened,” said Steve Latterman. Upon arriving at Entebbe, the Lattermans will unload cargo dispatched by other Jewish communities around the world, including 70 Haggadot from a rabbi in Washington, siddurim, toothbrushes and solar lights. Villagers have made a special request for the Lattermans to bring in kosher wine, but customs restrictions may prove too difficult to overcome. With all of the planning, study, preparation and travel, the Lattermans hope that their children gain a lot from the bar mitzvah. “Even though Spencer is just one person, one person can make a difference,” said Leslie Latterman. “That’s what I want my kids to learn.” “I can’t help everyone in Uganda,” said Spencer. “I just want to help as many people as I can.” (Adam Reinherz can be reached at [email protected].)
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If we believe any of us are inherently better than others, treat people in this way or tolerate others doing so, then that is blasphemy, pure and simple. who is beyond our reach but must have everything to do with how we treat one another here on earth. If so, blasphemy can be redefined to reflect those times when we humans take to speaking of ourselves in Godly terms. If we believe any of us are inherently better than others, treat people in this way or tolerate others doing so, then that is blasphemy, pure and simple. All the more so, if we maintain we behave this way for our alone being in possession of God’s truth or because we are perfect and without flaw. Blasphemy! Blasphemy! Blasphemy! “The Case of the Blasphemer” can be found in Leviticus 24:10-23. I urge you to read it. Rabbi Aaron Bisno is senior rabbi of Rodef Shalom Congregation.
:
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Do you know the story, referred to as “The Case of the Blasphemer”? Candidly, I’d be surprised if you did. “The Case of the Blasphemer” isn’t often included in collections of Bible stories. That’s a shame. It should be. Found in this week’s Torah portion of Emor, this otherwise simple story is central to understanding how Jews do and don’t speak about God. On the face of it, the story is about a man accused of misusing/profaning God’s name who, as a result, is stoned to death for his crime. Clearly, the blasphemer’s crime was serious. As Jews, we know this all but instinctively. God’s name can’t be spoken. Don’t take God’s name in vain! The Talmud states that blasphemy is one of the seven crimes prohibited by Noahide or natural law; thus, there was a time when blasphemers were killed for their words. In time, some Jews would rend their clothes even upon hearing blasphemy. Though after the Temple fell in 70 C.E., according to Rav Hiyya, “One who hears blasphemy is no longer obliged to rend his garments, because otherwise all our garments would be nothing but tatters” (Sanhedrin 56a). In time, however, such a lenient approach meant the fear of death no longer deterred blasphemers. By the ninth century, Rab Amram, gaon and editor of the first Jewish prayer book, had had enough and declared, “One who hears another blaspheme must excommunicate him. It makes no difference if one uses the Ineffable Name or speaks only of God’s attributes. A blasphemer must be excommunicated.” As sources explain, the blasphemer’s excommunication was a substitute for the death penalty — not per se to preserve a life but to spare a witness having to repeat the offensive remarks. We ought to note that, even so, Abba Saul was of the opinion that, in addition to any punishment inflicted by human power, one who blasphemes will also be
excluded from life in the world to come. Given its role in catalyzing jurisprudence, why isn’t this story better known? Though simple, the story is challenging. As we can see, even from this brief history, over time community mores vis-à-vis blasphemy varied, as did a proper response. This is not surprising in a rapidly changing world, where one can just as easily contemplate, deconstruct or disregard God. But let us reimagine the crime of blasphemy. What if, rather than our saying that cursing God or discussing God or even disrespecting God is blasphemy, we were to agree the crime of blasphemy cannot be what one could say of God in human terms. Consider: For a crime’s commission to be worthy of being excluded from a life with people, and perhaps even from a life in the world to come, surely it cannot concern what we say about a God
Name: Rabbi Rosenberg Width: 5.041" Depth: 1.5" Color: Black Comment: SIMCHA Ad Number: -
Family Owned & Operated Since 1955
Rabbi Mordecai Rosenburg
North Huntingdon
724-864-5100
Cer ified Mohel (412) 521-4637
[email protected]
SIMCHAS / TORAH B’nai Mitzvah Karli Burgard, daughter of Alysa and Randy Burgard, became a bat mitzvah on Saturday, April 26 at Rodef Shalom Congregation. Grandparents are Renee Levin and Frances and Richard Burgard. Elizabeth Katchen, daughter of Lori Goldstein and Jeff Katchen, sister of Jacob and Hannah, will be called to the Torah as a bat mitzvah on Saturday, May 3 at Temple Sinai. Grandparents are Elenor and Marc Goldstein of Squirrel Hill and Alice and David Katchen of Philadelphia.
Uganda: Continued from page 3 For Spencer, every element of the bar mitzvah will render personal significance. Upon distributing each goat, he plans on telling the recipient the goat’s name, its meaning and who purchased the animal. In preparing the Shabbat meal, he will help slaughter a goat and make stew for the community, and at the Saturday night celebration, Shelby, who receives college credit through her work with the Bodiography Center for Movement, will dance with the members of the Hope Troupe. “We wanted this to be an interesting cultural bar mitzvah,” said Shelby. Given the locale, the Lattermans’ preparation has been diverse, requiring research, immunizations and partnering with local nonprofits. Spencer and Shelby studied Ugandan Jewish history, including the imprisonment of Sizomu’s father under the regime of Idi Amin for building a sukkah. They also researched the 1976 events surrounding the hijacking of an Air
‘The Case of the Blasphemer’ Dina Leyzarovich, daughter of Julia and Gene Leyzarovich, will become a bat mitzvah on Saturday, May 3 at Temple Emanuel. Grandparents are Olga Zinovy Rogalsky, Yakov and Leyzarovich and Irina Blaushild. Greatgrandmother is Shulamit Gershman.
BY RABBI AARON B ISNO
Parshat Emor Leviticus 21:1-24:23
Justin Andrew “A.J.” Rosenberg,
son of Kim and Howard Rosenberg, will become a bar mitzvah on Saturday, May 3 at Adat Shalom. Grandparents are Rochelle and Hy Chestepal and Barbara and Jerry Rosenberg.
France flight and the rescue of its passengers by commandos of the Israel Defense Forces, who staged an assault at the Entebbe Airport. “I vividly remember when that happened,” said Steve Latterman. Upon arriving at Entebbe, the Lattermans will unload cargo dispatched by other Jewish communities around the world, including 70 Haggadot from a rabbi in Washington, siddurim, toothbrushes and solar lights. Villagers have made a special request for the Lattermans to bring in kosher wine, but customs restrictions may prove too difficult to overcome. With all of the planning, study, preparation and travel, the Lattermans hope that their children gain a lot from the bar mitzvah. “Even though Spencer is just one person, one person can make a difference,” said Leslie Latterman. “That’s what I want my kids to learn.” “I can’t help everyone in Uganda,” said Spencer. “I just want to help as many people as I can.” (Adam Reinherz can be reached at [email protected].)
Great Subaru Prices.
If we believe any of us are inherently better than others, treat people in this way or tolerate others doing so, then that is blasphemy, pure and simple. who is beyond our reach but must have everything to do with how we treat one another here on earth. If so, blasphemy can be redefined to reflect those times when we humans take to speaking of ourselves in Godly terms. If we believe any of us are inherently better than others, treat people in this way or tolerate others doing so, then that is blasphemy, pure and simple. All the more so, if we maintain we behave this way for our alone being in possession of God’s truth or because we are perfect and without flaw. Blasphemy! Blasphemy! Blasphemy! “The Case of the Blasphemer” can be found in Leviticus 24:10-23. I urge you to read it. Rabbi Aaron Bisno is senior rabbi of Rodef Shalom Congregation.
:
Name: Squirrel Hill Flowers 1718 Murray Avenue : Pittsburgh, PA 15217 412-421-3300 : Toll Free 1-800-326-2018 Width: 5.041" Fax: 412-421-8515 : www.SquirrelHillFlowers.com FLOWER Depth: 1.5" SHOP, INC. Full Service Professional Florist Personalized Weddings & Party Specialists Color: OBlack ’T N D Fruit & Gourmet Gift Baskets T Comment: Large Green & Blooming Plant Selection FORGESIMCHA ’S Creative Balloons to Suit Your Needs OTHERAdM Number: Y Major Credit Cards Accepted A D
Squirrel Hill
::
:
Name: Kenny Ross Width: 5.041" Depth: 3.25" Color: Black Comment: Simcha Ad Number: -
Do you know the story, referred to as “The Case of the Blasphemer”? Candidly, I’d be surprised if you did. “The Case of the Blasphemer” isn’t often included in collections of Bible stories. That’s a shame. It should be. Found in this week’s Torah portion of Emor, this otherwise simple story is central to understanding how Jews do and don’t speak about God. On the face of it, the story is about a man accused of misusing/profaning God’s name who, as a result, is stoned to death for his crime. Clearly, the blasphemer’s crime was serious. As Jews, we know this all but instinctively. God’s name can’t be spoken. Don’t take God’s name in vain! The Talmud states that blasphemy is one of the seven crimes prohibited by Noahide or natural law; thus, there was a time when blasphemers were killed for their words. In time, some Jews would rend their clothes even upon hearing blasphemy. Though after the Temple fell in 70 C.E., according to Rav Hiyya, “One who hears blasphemy is no longer obliged to rend his garments, because otherwise all our garments would be nothing but tatters” (Sanhedrin 56a). In time, however, such a lenient approach meant the fear of death no longer deterred blasphemers. By the ninth century, Rab Amram, gaon and editor of the first Jewish prayer book, had had enough and declared, “One who hears another blaspheme must excommunicate him. It makes no difference if one uses the Ineffable Name or speaks only of God’s attributes. A blasphemer must be excommunicated.” As sources explain, the blasphemer’s excommunication was a substitute for the death penalty — not per se to preserve a life but to spare a witness having to repeat the offensive remarks. We ought to note that, even so, Abba Saul was of the opinion that, in addition to any punishment inflicted by human power, one who blasphemes will also be
excluded from life in the world to come. Given its role in catalyzing jurisprudence, why isn’t this story better known? Though simple, the story is challenging. As we can see, even from this brief history, over time community mores vis-à-vis blasphemy varied, as did a proper response. This is not surprising in a rapidly changing world, where one can just as easily contemplate, deconstruct or disregard God. But let us reimagine the crime of blasphemy. What if, rather than our saying that cursing God or discussing God or even disrespecting God is blasphemy, we were to agree the crime of blasphemy cannot be what one could say of God in human terms. Consider: For a crime’s commission to be worthy of being excluded from a life with people, and perhaps even from a life in the world to come, surely it cannot concern what we say about a God
Name: Rabbi Rosenberg Width: 5.041" Depth: 1.5" Color: Black Comment: SIMCHA Ad Number: -
Family Owned & Operated Since 1955
Rabbi Mordecai Rosenburg
North Huntingdon
724-864-5100
Cer ified Mohel (412) 521-4637
[email protected]
