TORAH

PORT!

Standing Alone

CHALLENGING CONVENTION:
SECULAR AND HUMANIST AND JEW

OCTOBER
23-25

•

Shabbat Shemini Atzeret:

Deuteronomy 14:22-16:17; Numbers
29:35-30:1; I Kings 8:54-9:1.

Efrat

all three levels of human behavior.
The historical background of our
nd everyone shall be united
High Holiday period intensifies the
allegorical interpretation of the Four
in following the will of our
Species. Yom Kippur, the 10th day of the
Father in Heaven" (High
month of Tishrei, is declared
Holiday liturgy). The second
to be the day of forgiveness
mishnah in the fourth chap-
for all Jews because it was
ter of the Tractate Sukkah
precisely on this day that the
(45a) opens as follows: "How
Almighty forgave Israel for
do we perform the com-
the egregious sin of worship-
mandment of the willow?"
ping the golden calf.
(one of the four species we
I believe that there are two
are commanded to lift up
possible reasons why our
and wave in all directions as
tradition discourages an elit-
we chant the Hallel praises).
ist and exclusionist attitude
The mishnah goes on to
Shlomo Riskin
concerning entrance into a
describe how the willow
Specia I to the
Jewish community. The first
branches were gathered in
Jewish News
is that people are not always
Motza (a town not far from
what they appear to be. God's
Jerusalem) and how the
measure of goodness and greatness are
branches would be placed at the sides
often different to ours; God sees much
of the altar. Each day of the festival, the
deeper and much further.
altar was circled; but on the seventh day,
Hence, we isolate the willow to teach
Hoshannah Rabbah, the altar was circled
ourselves and our community that the
seven times. We then separate the wil-
low from the others and the final closing Jew the willow represents may be the
ritual of the festival involves the willow
true gadol (great one); not that he lacks
both fragrance and taste, but rather he
alone.
may be above fragrance and taste!
Given that the Halachah (Jewish law)
The second reason is because the
is especially adamant about the
wicked individual may have just the
"united bond" of the Four Species, why
impudence and rebellious nature, which
on the seventh day of the festival do we
— when utilized for good purpose—
focus on the act of separation, singling
may be the secret ingredient most neces-
out the willow?
sary for redemption.
This question is especially poignant
Ironically, it is sometimes that willow
when we remember the traditional
that can lead us to the truly spiritual,
symbolism of the Four Species: the
simple and pristine Davidic sukkah of
etrog (citron) symbolizes the Jew
who has both fragrance and taste, Torah redemption. At the end of the service, we
strike the willow leaves on the ground.
learning and good deeds; the lulav (date
Rav Kook explains that the ordinary,
palm branch) represents the Jew who
alongside the righteous and the schol-
has taste but no fragrance, good deeds
ars, are the simple Jews who will be the
without learning; the hadas (myrtle)
strongest weapon of the Jewish people in
represents the Jew who has fragrance
the fight against evil and in the destruc-
but no taste, learning without good
deeds; and the willow represents the Jew tion of wickedness. 1-1
who has neither fragrance nor taste, nei-
Shlomo Riskin is chancellor of Ohr Torah
ther learning nor good deeds.
Stone and chief rabbi of Efrat, Israel.
The Jewish nation must be viewed as
an aggregate whole, including all types
of Jews and their unique contributions.
Indeed, the Hebrew term tzibbur (con-
Conversations
gregation) is interpreted in Hassidut as
Can you think of other times
an acronym for zaddikim (righteous),
when
the individual must be
benonim (in-between) and resha'im
separated
from the group for the
(wicked). A normal and normative
good
of
all?
Jewish community will be comprised of

A

WHO ARE SECULAR AMERICANS?
CAN YOU BE GOOD WITHOUT A GOD?
CAN YOU SEPARATE 'SYNAGOGUE AND STATE' IN ISRAEL?
WHEN IS CONFORMITY GOOD?

Secular Humanistic Judaism challenges convention in
many directions. We challenge conventional wisdom,
looking for meaning and community in this world, not
beyond. We challenge universalist secular conventions,
insisting on our particular Jewishness. And we challenge
Jewish convention in Israel and North America, asking
questions and celebrating realities that others fear.

FEATURED PRESENTERS:

RON ARONSON • CARYN AVIV
JACQUES BERLINERBLAU
LORI LIPMAN BROWN
ADAM CHALOM • GREG EPSTEIN
SIVAN MALKIN MAAS

The International Institute for Secular Humanistic Judaism

Pivnick Center for Humanistic Judaism at The Birmingham Temple
28611 West Twelve Mile Road, Farmington Hills, MI 48334

Registration Information: 847-777-6907
iishj@iishj.org • www.iishj.org

COLLOQUIUM 2009

153:3E4

October 8 • 2009

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