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September 06, 1985 - Image 64

Resource type:
Text
Publication:
The Detroit Jewish News, 1985-09-06

Disclaimer: Computer generated plain text may have errors. Read more about this.

64 Friday, September 6, 1985 THE DETROIT JEWISH NEWS

BALLOON
DECORATIONS

Mack Pitt

PURELY COMMENTARY

and his

Whenever people grow up,
fall in love, get married,
celebrate, and most of all,
express their joy.

Orchestra

Holiday Machzor

plus

Disco

WE SPECIALIZE IN UNIQUE
BALLOON ARRANGEMENTS
AND TABLE. DECOR FOR
ALL OCCASIONS •
FREE delivery to most Helium Rental -
Custom Imprinting -
Detroit and suburban
Balloon Arches
locations.

358-3642

Continued from Page 2

•• ■ ••• ■ •••••

•:,• *.

::::

-:::

:•:.

::::
:. .: : .: .
:.:.

BALLOONS SHOULD BE
FESTIVE - NOT EXPENSIVE.

••

LTER
4e/eie--mt

Of Harvard Row

Designers of Fine Furs
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.:.:

GARDEN RAVIOLI

The Jewish Homemaker's Guide to Delicious Italian Cooking
Calls for Chef Boy-ar-dee Cheese Ravioli.

2 packages (10 oz. each) frozen
chopped broccoli
2 tablespoons grated Parmesan
cheese
1/2 cup finely chopped onion

L

1 medium clove garlic, crushed
1/4 cup chopped red or green peppers
1 tablespoon butter or margarine
2 cans (15 oz. each) Chef Boy-ar-dee
Cheese. Ravioli in Sauce

Cook broccoli according to package directions; drain well. Add
Parmesan cheese and mix well. Saute onion, garlic and peppers in
butter until lightly browned; combine with broccoli. Place Ravioli
in saucepan over low heat; stir occasionally until thoroughly
heated. Add half of the broccoli mixture to Ravioli; save half for
garnish. Arrange in shallow or 11/2 quart serving dish. Garnish
edge with remaining broccoli. Serves 4 to 6.

1■ 111

••• ■■ •

J

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851-9666

ORDERS NOW BEING
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INCLUDING YOM KIPPUR BREAK FAST
Featuring

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BUMBLEBEE

99

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Limit 4

'weirs .tz;

--(

the blowing of the shofar was
postponed from the morning, in
earliest times, to the Musaf
service, closer to noon. It was
because of the Roman suspicions
that Jews were planning attacks
upon them that the fears were
thus averted.
The machzor takes into ac-
count the need that thus arose
to change the shofar blowing
time:
From the earliest times, the
shofar was sounded as part
of Shacharis, in keeping with
the dictum: "the zealous per-
form commandments as soon
as they can" (d'esachim 4a).
However, due to a tragic
episode and subsequent
periods of danger, the timing
was changed. Roman
authorities, suspicious of
Jewish uprisings, once inter-
preted the early morning
shofar blast as a call to arms,
like a bugler alerting the
troops. They burst into the
synagogue and massacred
the inhabitants. Realizing
that this could happen again,
the Sages changed the time of
the shofar blowing to the
mussaf service. By that time
of the day, it would be obvi-
ous that the Jewish as-
semblages were for prayer,
not battle. Even after the
Roman danger passed, the
schedule of observance was
left unchanged (Yerushalmi
Rosh Hashanah 4:8).
Shibbolei HaLakket offers
another reason: There is a
tradition that the heavenly
tribunal convenes when the
shofar is sounded. The later
sounding thus allows Israel
time to prepare for its judg-
ment by immersing itself in
prayer and repentance
throughout the morning.
Then when the shofar
sounds, Israel ik better pre-
pared to stand in judgment.
The Sages decreed that the
shofar not be sounded on the
Sabbath (Rosh Hashanah 29b).
Accordingly, the prayers that
refer specifically to the
shofar sounding are modified
on the Sabbath, as can be •
seen in the text of the
machzor.
According to the teachings
of Arizal, the shofar is
sounded during the silent
Shemonah Esrei as well as
during the chazzan's repeti-
tion. This practice is followed
by Nusach Sefard, and has
been adopted by. some
Nusach Ashkenaz congrega-
tions.
Many other informative
Jewish traditional documen-
taries are included in this
machzor. The editors found it
important to include the text of
the Prozbul, the legal document
on the transfer- of debts to pre-
vent them from being voided.
Because debt voiding had been
resorted to, with the implicit
suspicion that • aims may be re-
sorted to to deny obligations, the
prozbul became an important
document in Jewish legalism.
Here is how it is treated in the
machzor:
The Torah provides that

outstanding loans between
two Jews are automatically
nullified at the very end of
the Shemittah (Sabbatical)
year (Deuteronomy 15:2).
Hillel the Elder observed that
the wealthy, fearing their
money would be lost, refused
to lend to the poor prior to
shemittah. This not only
caused a hardship for the
poor, but was also a direct
transgression of the Torah's
exhortation not to refrain
froth lending (ibid. 15:9-10).
To remedy -this situation,
Hillel enacted the prozbul, a
legal document by , means of
which a creditor transfers his
loans to a court. (Three
knowledgeable laymen may
constitute a court for this
purpose.) Once the debts
have been transferred to the
court for collection, they are
not nullified by Shemittah
(Sheviis 10:2), as implied by
Scripture.
The machzor therefore as-
sumes an important place in ob-
servance of Rosh Hashanah and
becoming knowledgeable about
the laws of the sacred days. The
book emerges also as a textbook
on Jewish legalism and as a col-
lection of historical and tal-
mudic data.. Inspirationally and
educationally, it is an immense
work enriching the solemnity
and prayerfulness of worship-
pers.

Bible-Inspired
Walter L. Field's
Rich Harvest

When more than 1,100 Con-
servative rabbis receive Glean-
ings from the Bible bylined Wal-
ter L. Field, they will be intro-
duced anew to a Detroiter ykose
inspiration encourages increased
study of Scriptures. The mem-
bers of the Conservative'Rabbin-
ical Assembly; who will be the
recipients of. this second
addendum of the author's Glean-
ings as a gift from their associ-
ate, Rabbi Irwin Groner, will be
informed in the Groner intro-
duction: The author, Walter L.
Field, out of his knowledge and
love of scriptures, offers us a
fresh and creative approach to
the understanding of Torah."
The reader of the Gleanings
will become aware that the De-
troit author, a former paint
manufacturer who in his te-
tirement has gained recognition
as a poet, evidences great inspi-
ration as a Bible student and as
a layman who loves and suc-
ceeds in his efforts to interpret
the Bible and to inject in it his
creative impulses and devotions.
Walter L. Field is not a
-theologian in the academic
sense.'lle is a layman, and that
makes it all the more impres-
sive that he should have devoted
a published, bylined brochure
devoted to his deinition of the
three Hebrew words "Toho, vav-
ohu,. vechoshech (unformed, void
and darkness) from the Book of
Genesis. He ascribes to them the
biblical aim to describe the state

,

Continued on Page 66

v ,"44.1f Va443

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