1. religion and spirituality
2. judaism

April 10-11, 2015 21-22 Nisan, 5775
Omer Count: Day 6 & 7
Shul Announcements
Thursday Yom Tov Mincha: 6:30PM
Yom Tov Candle Lighting: 7:13PM
7th Day Morning Services: 9:00 AM
Friday Night Mincha: 6:30 PM
Shabbat & Yahrzeit Candle Lighting 7:14PM
Shabbat & 8th Day Morning Services: 9:00 AM
Pesach
Day 7: Page 366 (Torah)
Page 892 Maftir
Page 1225 (Haftarah)
Day 8: Page 1012 (Torah)
Page 892 Maftir
Page 1226 (Haftarah
YIZKOR approx.. 10:30AM
Shabbat Mincha – 7:05 PM
Shabbat & Holiday ends: 8:15PM
A Happy Kosher Pesach!
Mazel Tov Marcella Rozenwasser!
Winner of the MFJC Teen essay contest and
participant in the March of the Living 2015!
Nesiah Tova!
April Birthdays & Anniversaries
 April Birthdays: Sima Hakakian (1st), Lauren
st
st
nd
Rosenberg (1 ), Gregg Russo (1 ), Ira Antin (2 ),
rd
th
Ilana Fishbein (3 ), Sofia Korish (4 ), Geoffrey
th
th
Lampel (4 ), Phyllis Yacker (4 ), Elyse Dickman
th
th
th
(5 ), Jonathan Ginsberg (5 ), Drew Levat (5 ),
th
th
th
Shaul Mizrahi (5 ), Ira Smith (5 ), Skip Levine (6 ),
th
th
Beth Rems (8 ), Maureen Messer (9 ), Dana
th
th
Schwarz (9 ), Alexander Brothman (11 ), Sunny
th
th
Messer (11 ), Meryl Rehaut (14 ), Jodi Silbermann
th
th
th
(14 ), Jennifer Sloane (14 ), Daniel Goldman (15 ),
th
th
Itai Hudes (15 ), Rebecca Brooks (16 ), Steven
th
th
Gelb (16 ), Martha Moritz (16 ), Yehudit Svirsky
th
th
th
(16 ), Barry Yacker (16 ), Aidan Korish (19 ), Marcy
th
th
Oren (19 ), Joel Spielman (19 ), Suzanne Hengen
th
th
st
(20 ), Aron Shalit (20 ), Hulelle Hudes (21 ), Steven
nd
rd
Dickman (22 ), Rina Hollander (23 ), Lori Blitz
th
th
th
(25 ), Alex Gelbert (25 ), Uriah London (25 ),
th
th
Joshua Charm (27 ), Joshua Weinstein (27 ), Bret
th
th
Ratner (29 ), Linda Rosenbaum (29 ), Caren
th
th
Strulowitz (29 ), Roz Krosser (30 )..
 April Anniversaries: : Albert & Pam Dabah (1st),
st
Henry & Fran London (1 ), Paul & Ilana Fishbein
th
st
(7 ), Lonnie & Zulya Moss (21 ).
MFJC INFO ~ www.mtfjc.org
Address: 1209 Sussex Tpk., Randolph 07869
Phone Numbers: Office: 973 895 2100
Rabbi: 973 895 2103; Rabbi’s Cell: 201 923 1107
Rabbi’s Office Hours: Mornings: Tues - Fri, 9-1PM;
afternoons/evenings: 3-6PM; or anytime by appt
Menashe East [email protected]
Office Hours: M-Th, 10- 5PM; F, 10-4PM
David Paris [email protected]
This Week:
April 11: Song of Songs & Yizkor Services
April 11: Seudat Mashiach in between Mincha-Maariv
April 11: Torah Learning with Rabbi Michael East, in
between Mincha-Maariv
April 11: Chametz at your home cannot be eaten until
9PM
April 12: Talmud Study, 9AM
April 16: Thursday Torah, 10AM
April 16: Yom Hashoah Service, 7PM
Upcoming Events:
April 18: Communal Torah Reading – from our Shoah Scroll
Sign up with Steve Okun to read an Aliyah from Shmini
April 18: Shabbat Mevarchim for the month of Iyar
April 19-20: Rosh Chodesh Iyar
April 19: Talmud Study, 9AM
April 20: Traditional Minyan at GRTWA, 820AM
April 21-23: Yom Hazikaron/Yom Haatzmaut, 7PM
April 25: Messer Family Sponsored Kiddush – In Memory of
Toby Messer’s 1st Yahrzeit.
May 9: April/May Combined Shared Kiddush, contact the
office to be a sponsor.
MFJC SERVICE TIMES:
Weekday – 6:45AM
Weeknight – Upon Request (Yahrzeit)
Sunday & National Holidays – 8:00AM
Shabbat Services – 9:00AM
Fri Eve: Summer – 6:30PM; Winter – Sunset
How To Connect With Us
Mt. Freedom Jewish Center - on the Web!
www.MTFJC.org - YES we have a NEW LIVE website!!!
Please visit and give us feedback as we are still adding new features and content!
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Please “Like” our page Mt. Freedom Jewish Center
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Having Trouble?
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Continue the story. Leave a legacy gift to
Mt. Freedom Jewish Center!
May you and your family have a zissen Pesach!
Pesach 5775 - 2015
Candle Lighting and Services Schedule
Thursday, April 2, 2015
Bedikat Chametz (Search for Chametz)
Friday, April 3, 2015
EREV PESACH
Morning Minyan
Siyum B'Chor
Finish eating Chametz before
Complete Sale and Burn Chametz
Candle Lighting
Mincha & Maariv
FIRST SEDER
8:00 PM
6:45 AM
7:30 AM
10:53 AM
11:57 AM
7:07 PM
7:00 PM
Shabbat, April 4, 2015
SHACHARIT - First day of Pesach
Mincha & Maariv – 1st Day of Omer
Candle Lighting
SECOND SEDER
9:00 AM
7:00 PM
After 8:08 PM
Sunday, April 5, 2015
SHACHARIT - Second Day Pesach
Mincha & Talmud Class
Maariv, Havdalah & Yom Tov Ends
9:00 AM
7:00 PM
8:09 PM
Monday, April 6, 2015
Shacharit – Chol HaMoed Pesach
6:45 AM
Tuesday, April 7, 2015
Shacharit – Chol HaMoed Pesach
Youth Film Screening - Prince of Egypt
6:45 AM
4:30 PM
Wednesday, April 8, 2015
Shacharit – Chol HaMoed Pesach
6:45 AM
Thursday, April 9, 2015
Shacharit – Chol HaMoed Pesach
Set up Eruv Tavshlin
Mincha & Maariv
Candle Lighting
6:45 AM
Friday, April 10, 2015
Shacharit – Seventh Day Pesach
Mincha & Maariv
Shabbat & Yahrzeit Candle Lighting
9:00 AM
6:30 PM
7:14 PM
Shabbat, April 11, 2015
Shacharit – Eighth Day Pesach
YIZKOR
Mincha, Maariv and Final Matzah Meal
Yom Tov ends
9:00 AM
Approx. 10:30 AM
7:05 PM
8:15 PM
6:30 PM
7:13 PM
Sold Chametz can be eaten after 9PM on April 11th
From Sorrow to Joy
Please join MFJC during the State of
Israel’s High Holidays as we
remember our loss and redemption as
a people, a nation, and community.
Yom HaShoah V’Hagevurah
Thursday, April 16th
Service: 7:00 PM
Commemorate those who perished in
the Holocaust as we share stories of
our loss and resilience
Yom HaZikaron
Wednesday, April 22nd
Service: 7:00-8:00 PM
Remember Israeli soldiers who fell
defending Israel and victims of terror
who have fallen supporting Israel’s
struggle to survive
Followed by
Yom Ha’aztmaut Celebration
8:00 PM Hallel and Song
Honoring Israel’s 67th Independence
Day – We celebrate the Jewish
people’s return to Eretz Yisrael with
music and song!
Thursday, April 23rd
Festive Morning Service 6:45AM
followed by Breakfast
These programs are
Free and open to the Public!
MY VOTE. ONE PEOPLE. OUR ISRAEL.
The World Zionist Congress meets every five years to
discuss issues of vital importance to the global Jewish
community, i.e. Jewish identity, peace and security, antisemitism, civil society in Israel, and the future of the State of
Israel. Voting in the upcoming 37th WZC offers a unique
opportunity for you to cast your vote to send delegates to the
WZC to represent your voice.
If you are at least 18 years of age, live in the US, and accept the
Jerusalem Program, you are most likely eligible to vote. In the
United States, the election is managed by the American Zionist
Movement, the umbrella organization of Zionist bodies and the
representative of the World Zionist Organization in the United
States.
MFJC Members – Go to https://myvoteourisrael.com/
and vote for a stronger American voice in Israel
Caregiver Support Group
Are you caring for a loved with Alzheimer’s or
Related Dementia Disease?
This group will offer:
 Emotional and educational support
 An opportunity to network with other caregivers
DATES:
Last Thursday of the month - May 28, June 25, July 30,
August 27, September 24
TIME:
1:00 – 2:00 pm
LOCATION:
Mt. Freedom Jewish Center
1209 Sussex Turnpike, Randolph, NJ
For more information about the Caregiver Support Group,
please call 973-765-9050
There is no charge for this program.
This group will be co-facilitated by:
Alyson Kaplan, LSW & Alexandra Nagy, LSW, Jewish Family Service of MetroWest
WEEKLY PARSHA
By Rabbi Dov Linzer, Rosh HaYeshiva and Dean
of Yeshivat Chovevei Torah Rabbinical School
_________________________________________________________________________________________________________________________________
Pesach
|
April 3-11, 2015 / 15-22 Nisan 5775
Why Not Just Tell the Story?
The central mitzvah of the Seder night is sippur yitziyat Mitzrayim, telling the story of the exodus from Egypt.
The simplest way to do this would be to open Shemot and read the narrative directly from the Torah. This
experience would certainly be more engaging than reading the story in the Haggadah - there is greater detail
in the Torah, the plot is more dramatic, and, as one of my students recently pointed out, there are the
characters, the actors who make the story interesting. But this is not the approach of the Haggadah.
Some of the earlier rabbis even espoused the opinion that one should ignore the story and spend the evening
intensively studying (la'asok b') the laws of the Paschal sacrifice. The Mechilta, a collection of Tannaitic
writings on Shemot, contains an early second-century quote from Rabbi Eliezer: "How do you know that, if it is
a group of all sages or of Torah students that they must study in the laws of the Pesach until midnight?
Therefore it says: 'What are these testimonies...'" For Rabbi Eliezer, rigorous Torah study, indicated by the
verb of la'asok, is the core mitzvah of the evening.
However, this type of discussion is restrictive and too easily becomes elitist in nature. It is the answer only to
the questions of the chakham (the wise son or the sage): "What are these laws? Let me understand their
details and nuances." It is a talmud Torah reserved for the few, for "sages or Torah students." It works for
those that have the capacity, interest, and education for this form of study. Everyone else remains excluded.
Rabban Gamliel's approach is similar. As the Tosefta (Pesachim,10:12) relates, "There is a story regarding
Rabban Gamliel and the elders who were reclining in the house of Beitos ben Zonim in Lod, and they were
intensively studying (oskim b') the laws of Pesach the entire night until the rooster crowed. The tables were
removed from in front of them, and they gathered and took themselves to the study hall." Here, the sages are
doing the classic Torah learning of the beit midrash, delving into the particulars and subtleties of the laws. And
thus, when morning comes, what is there to do but continue? They get up and go to the beit midrash. For
them, the mitzvah of Pesach night is no different than the rest of the year; only the topic changes.
The Haggadah rejects the elitism of these two approaches. Almost no space is given to discussing the laws of
the Pesach or any other halakhot. There is only the briefest of responses to the chakham with no echo in the
rest of the Haggadah. Perhaps even the law that we teach the chakham, "One does not eat a dessert after
the Paschal sacrifice," serves to redirect this too narrow approach. The reason that we do not eat anything
after the Paschal meat is so that "the taste remains in our mouth." Perhaps we are saying to thechakham,
"You ask, 'What are the laws?' But there is more than laws, more than 'the what.' There are the reasons,
the ta'am, 'the why.' This reason, thista'am, of the mitzvah has to remain with you. Your religious life has to
extend beyond the beit midrash."
The Haggadah also tells the story of the gathering of sages differently. In its version, the sages, including
Rabbi Eliezer, were not discussing halakha. They were simply telling the narrative of the Exodus. Even these
great sages understood the mitzvah this night is to tell the story, to present a larger narrative that gives
meaning and direction to our religious lives. Where did this all begin, how did we get here, where are we
going? These are big religious questions that we can all ask and, on this night, we must ask.
The events of the following morning reflect this more inclusive approach. Rather than taking themselves to the
study hall, the sages are reminded by their students to say the morning Shema. In this, they are reminded not
to become so engrossed in their study that they forget the basic affirmation of faith that everyone does each
morning; they cannot sequester themselves in the study hall and in their narrow discourse. On the Seder
night, the next morning, and throughout the year, they must be part of the larger religious faith of the people.
Rabban Gamliel's position of the mitzvah of the evening is also transformed. Both the Mishna and the
Haggadah quote Rabban Gamliel as stating that one only fulfills his or her obligation by explaining the
symbolism of the three foods of the night: "Pesach, for what reason?... Matzah, for what reason?... Marror, for
what reason?" In contrast to the focus on the laws of the Paschal sacrifice that we find in the Tosefta, the
Rabban Gamliel of the Haggadah requires us to discuss the sacrifice in a way that is accessible to all. These
are not the technical "what" questions that are the purview of the sages and their students: "What foods are
considered marror? How much marror must one eat? Must one lean for marror?" Rather, here we find the
"why" questions of religious meaning that we all must ask: "Why do we eat marror? What is the message?
How is this relevant?"
The Haggadah, then, transforms both Rabbi Eliezer and Rabban Gamliel and presents two alternatives to
studying halakha on the Seder night:
1. Don't talk about halakha; tell the story.
2. If you do talk halakha, don't talk about the what. Instead, talk about the why.
This is the corrective to the chakham. But the Haggadah also serves as a corrective to the other extreme, to
those who would be content just listening to a story. The easiest and most universal approach is that of
the tam, asking, "What is this about?" and sitting back to listen. "Let me tell you a story" is a line that
immediately grabs our attention. Who doesn't love a good story?
But such an approach is too easy. It doesn't demand anything of us. We can be totally passive; we can just
relax and enjoy. We might be temporarily inspired by the story of the Exodus, but if we don't put ourselves into
it, we won't be transformed. This is why the simple telling of a story is also given short shrift in the Haggadah.
"We were slaves to Pharaoh in Egypt and God took us out from there": no detail, no engaging plot, no
characters. True, the story in Shemot is much more interesting. But the Haggadah is informing us that this,
also, is not the mitzvah of the night.
The real mitzvah is neither la'asok, to do intensive study of halakha, orli'saper, to merely tell a story. Rather, it
is to do as the Mishna in Pesachim instructs: doresh me'Arami oved avi, to explicate the verses of, "A
wandering Armenian was my father..." We are to start not with the Biblical telling of the story in Shemot but
its re-telling in Devarim. Our mitzvah is not to tell, but to retell, a story, or more accurately, to re-retell a story.
Through retelling we make the story our own. We decide what to emphasize and what to leave out; we tell it in
a way that makes us a part of the telling.
The retelling we do this evening takes a particular form. The key word here isdoresh. We engage in classic
rabbinic talmud Torah, not the more exclusivist intensive study of halakha but the Torah she'b'al peh that is
our communal heritage. This is the taking of Biblical verses, the Torah that God has given us,and explicating
them, interpreting them, asking what each phrase means. How should it be understood? How is it relevant? It
is the bringing of the fullness of our selves - our experiences, values, worldview, questions, critical thought,
and faith - into conversation with God's Torah. What results is aTorah she'b'al peh, a Torah that is both God's
and our own.
That is why the characters of the Haggadah are not Moshe, Aharon and Pharoah. The characters of the
Haggadah are Rabbi Eliezer, Rabbi Tarfon, Rabbi Akiva, and all those who were a part of explicating the
Haggadah, all those who found themselves in the story. The key question this night is, can we engage and
retell the story in such a way that we, too, will become characters in the Haggadah?
On the Seder night, we do not just learn halakha or tell a story. We bring these two approaches together,
telling a story through the lens of Torah she'b'al peh. The sages among us are asked to weave their narrower
Torah into a larger narrative of religious meaning, and those of us who would normally be happy just to sit
back and listen are pushed to become active participants in the telling and meaning-making. This night, we
must all make the story our own. Only in this way will it gain real traction and translate into our lives. Only in
this way will we, too, become part of the story.
Chag Sameach!
Shabbat Shalom
Pesach 5775 (Last Day of Pesach)
Efrat, Israel - “The Lord will do battle for you and you shall be silent” (Exodus 14:14).
The last day of the festival of Passover is dedicated to the splitting of the Reed Sea, one of the most dramatic and cataclysmic
events in Biblical history. The Israelites have left Egypt and believe they are “home-free”; however, the Egyptian hordes
change their mind and begin to chase after the newly formed free men. The Israelites, faced by the Egyptians behind them and
the Reed Sea in front of them, panic – and in their fear they cry out to Moses, ‘Are there then no graves in Egypt that you have
taken us out to die in the desert?!’” (Exodus14:11). Moses attempts to comfort his people, exhorting them not to fear but rather
to watch for Divine salvation “The Lord will do battle for you and you shall be silent” (Exodus14:14).
But is this indeed the religious message of the Exodus? Does the Almighty expect us to stand quietly by in times of danger
and challenge, simply waiting for the Almighty to emerge as adeus ex machina plucking us out from the fires of our enemies?
Is such silence on our part consistent with Jewish History, and especially with these last six decades following the Holocaust?
Where would the Jewish people be today had we not attempted to take our destiny into our own hands and fought battle after
battle for the Jewish State?
Indeed, the classical Hassidic interpreters have turned the verse we’ve just cited on its head by providing an alternate literal
interpretation: “The Lord will provide you with bread (the Hebrew yilakhem can mean to do battle but can also mean to
provide bread from the Hebrew lekhem; most wars are after all fought after bread or material gain) but you must plow (the
Hebrew heresh can either mean to be silent or to plow).” (Exodus 14:14) And although this reading of the verse would seem
to be the very antithesis of its meaning in context, it is nevertheless the true meaning of this most dramatic miracle. Yes,
Moses expected G-d to act and counsel the Israelites to silently await G-d’s miracle. But that is not the message that G-d
conveys to Moses in the very next verse of the text: “And G-d said to Moses, ‘Why are you crying out to me? Speak to the
children of Israel and let them move forward’” (Exodus14:15). G-d is ready to effectuate a miracle, but not before the
Israelites prove themselves by putting their lives on the line. Before G-d does anything, the Israelites must jump into the
raging sea and attempt as best as possible to get away from the Egyptians. It is only after “the children of Israel have entered
into the midst of the sea” – despite its inherent dangers – that the waters will miraculously part and the Israelites will find
themselves “on dry land” (Exodus 14:16). Rashi even goes as far as saying in G-d’s name, “This is not the time to engage in
lengthy prayer when the Israelites are in such deep trouble.” When the going gets tough, tough people get going; from G-d’s
point of view; prayer must be coupled with action. From this perspective, the Hassidim may be literally wrong but
conceptually right.
I believe there is yet a second interpretation of Moses’ statement to the Israelites that G-d will do battle and they remain silent.
Perhaps Moses understood very well that although the ultimate victor in Israel’s battles is the Almighty Himself – “The Lord is
a Being of battle, the Lord is His name” (Exodus 15:3) – nevertheless, G-d does not fight alone. He battles alongside of the
Israelites, but the Israelites themselves must wage the war. They were frightened to take on the seven indigenous nations
inhabiting Canaan during their first forty years in the desert, so G-d did not make war either. It was only in the case of Amalek
and then later in the time of Joshua that Israel fought – and then G-d fought with them and led them to victory.
However, every war is a tragedy because the fallout of every war is the cruel and untimely death of the best and brightest of
our people. Yes, we won the wars against Amalek, just as we won the wars in conquest of Israel four thousand years ago; we
also won our recent wars of self defense enabling us to come home after 2,000 years of exile and establish Jewish Sovereignty
in Jerusalem. But despite these miraculous victories, we suffered unspeakable losses of so many of our best and brightest and
bravest and most committed.
In 1952 I was privileged to pray in the Beth Moses Hospital, which had been taken over by the Klozenberger Hassidim who
had survived the European Holocaust. That particular Sabbath was the first Sabbath circumcision the Hassidim had
experienced since leaving Europe. The Rebbe, who himself suffered the loss of his wife and 13 children, rose to speak ‘And I
see that you are rooted in your blood (damayikh) and I say to you, by your blood shall you live, by your blood shall you live.’
This verse of the Prophet Ezekiel is intoned at every Jewish circumcision, explaining to us that the price for our eternity is the
necessity that we shed blood on behalf of our G-d, our faith and our ideals. However, I would give the verse an alternate
interpretation. The Hebrew word dam is usually translated as blood; but the root d-m can also mean silence, as in “vayidom
Aharon”, and Aaron was silent, when his two righteous sons died a tragic and untimely death. I believe the prophet Ezekiel
was telling us that when Jews suffer, and even seem to suffer needlessly, tragically and absurdly, but still remain silent and
refuse to cry out against G-d, we express with that silence the profound inner strength which justifies our eternal life. “I see
that you are rooted in your silence and I say to you that because of that silence do you live.’” Perhaps this is what Moses was
saying to the Jewish people: yes, the Lord will wage battle for you, and some very good Israelites will tragically die in battle,
but you must still remain silent in terms of your relationship to G-d. It is by the faith of that silence that you will live eternally
and ultimately redeem the world.
Shabbat Shalom and Chag Sameach
Pesach and Israel’s High Holidays
Living in exile, the prophet Eziekel found himself in the valley of Dry Bones, speaking words of
encouragement to a vast host of the dead who never made it back to Israel. In its most climactic
moment, when Ezekiel confronts the host of the dead, the host bemoans its fate: “We have lost our
hope.” (37:11)
How fitting that the modern State of Israel’s national anthem is written as a response to Ezekiel’s
prophetic vision: “We have, not yet, lost our hope.” This song stirs the heart; generations upon
generations before us have longed for and dreamt this dream - to once again live, prosper and finally
come to rest in our home. For so many, this dream was extinguished in oppressive lands, but for some
reason, in our time, it has finally come true. The Jewish spirit is incomplete when she is removed from
her soil, from her roots. The breath of life has flowed back into our hollowed frames; the sweet elixir
of hope has wetted our withered tongues.
With the close of the holiday of Pesach, we commemorate the exodus and redemption from Egypt.
Our lives as slaves moved from oppression and despair to freedom and opportunity. But the goal was
never simply to be set free. We went straight from Egypt to Sinai. Torah provided structure for a slave
tribe to transform into a nation and a society.
Ultimately the goal of the covenant, the Torah, was for us to use it as a guide to shape our community,
our homeland. Now we have a land on which to practice our tradition as it relates to the people of the
world. In the Diaspora, pockets of commitment and learning are incredible expressions of Jewish
continuity, but we are still a cloistered few; divided and weak.
Rather, the Diaspora Jewish community is an emissary of the State of Israel. The actor on the global
stage, the one whose children take up arms in defense of their fellow citizens, is the State of Israel.
Israel is the hope, the Tikva, of the Jewish community. For the religious Jew, the state of Israel is not
merely a tool to give Jews a seat amongst the Nations of the world, the state of Israel is the
opportunity to live and proclaim the most authentic, historic, self-confident Judaism in over 2000
years.
Friends, I understand that this has been a tiring time for us and our families, but I implore you to steel
yourselves and observe these days with as much time and energy as you can discover. These
upcoming days are the High Holidays of the state of Israel and the Jewish people – Yom Hashoah,
Holocaust remembrance, on April 15th– 16th, Yom Hazikaron, Israel’s Memorial Day, April 21st22nd, and Yom Ha’atzmaut, April 22nd-23rd. These are minor holidays, as proclaimed by Israel’s
chief Rabbinate, and we must not forget our right hand, our home.
We will be observing Yom Hashoah in MFJC on Thursday evening, April 16th, at 7:00PM with
readings, singing songs, and listening to stories of our survival.
On Wednesday evening, April 22nd, at 7:00PM, we will remember Israel’s fallen soldiers. Following
the memorial service, we will celebrate Yom Haatzmaut, Israel’s 67th year of Independence.
Please, families and friends, come to shul during these important days for our people to mourn our
loss, to recall who we live for and to celebrate the miracles and wonders and give thanks to God.
Chag Sameach and Moadim L’simcha L’Geulah Sheleimah May our holidays be joyous and our
redemption complete…
Rav Menashe East